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Софија – истина о предвечном логосу или прелесна скаска о „идеалној личности света”

Софија – истина о предвечном логосу или прелесна скаска о „идеалној личности света”

Author(s): Zdravko Peno / Language(s): Serbian / Issue: 164/2017

Sophia – the Wisdom of God – is an important theme in “Russian religious renaissance”, which encompassed many Russian intellectuals by the end of 19th and the beginning of 20th century. Particularly important figure among them was Pavel Florensky, nicknamed “Russian Leonardo Da Vinci”, who was a priest of great erudition and expert in patristic theology. However, Pavel Florensky’s and other Russian thinkers’ efforts to develop the theme of Sophia in accordance to the Fathers of the Church does not mean that they were trying to find evidence for the existence of Sophia in patristic literature; they were actually trying to prove that this teaching had always existed in theological tradition. One might confidently claim that Florensky’s theology of Sophia was not an essential contribution to Christian faith and theology. Florensky’s distancing from patristic Christology and his emphasizing of the idea of sophianity in iconology produced an incorrect definition of Christian identity among the sympathizers of this teaching. In the very essence of sophianism there is the idea of sophianity that, when combined with the idea of absolute unity, transforms into pluripotent pansophianism. According to George Florovsky, this approach was an esthetic temptation for Russian theology. The idea of sophianity was also criticized by Saint John of Shanghai, Florensky’s contemporary, who claimed that, for sophianists, Theotokos and Saint John the Baptist, depicted in deesis of the Church of Sophia in Novgorod, were almost as necessary for the salvation of mankind as was the Son of God. Theotokos and John the Baptist are followed by the remainder of humanity, and all of them, “according to the measure of their own sophianity”, occupy corresponding places in the “ideal person of humanity”. For sophianists, accomplishing unity with God means accomplishing identity of sophianity, and not accomplishing theosis in real unity with Christ in the Eucharist.

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Софиология Отца Павла Флоренского

Author(s): Zoltán Józsa / Language(s): Russian / Issue: 1-2/2002

The paper bellow aims at presenting and discussing Father Pavel Florensky’s Sophiology on the basis of his theodicy concentrated in his doctoral dissertation published in 1914 which contains scrupulously detailed argumentation. Summarising his views concerning a positive approach to the utmost essential function and mission of philosophy, i.e. revealing the Higher Truth, Florensky points out his belief that it unquestionably belongs to the sphere of the Transcendent. Truth, which thus is knowledgeable exclusively via scrutinising the nature of the Holy Spirit (here Florensky intensely disputes Kantian agnosticism), is consequently to be observed as the indivisible single whole. The author attempts to systematise the ancient tradition of Sophia, which has been existent in a latent fashion in Russian mentality, by throwing some light upon both its roots to be traced back in the Old Testament and in patristics, and in Russian iconography. Florensky’s work, whose unique impact on turn-of the- century Russian Symbolist circles (Belyj and Blok) is not to be ignored, offers an insight into the theoretical background of Russian Sophiology. Following in the footsteps of Vl.

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Соціально-філософська інтерпретація фундаменталістської парадигми сучасного православного богослов’я

Author(s): Dimitro Viter / Language(s): Ukrainian / Issue: 1/2010

The problem of social-philosophical interpretation of fundamentalist paradigm of modern Orthodox theology in the context of the differences between fundamentalism, traditionalism and liberal theology in the plane of the social doctrine of the church are considered.

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Соціокультурні погляди академіка В.П.Філатова у світлі невідомих документів радянських спецслужб (до 140-ї річниці з дня народження вченого)

Author(s): Dmitriy Vedeneev,Vyacheslav Vedeneev / Language(s): Ukrainian / Issue: 2/2015

On the basis of known operational broad scientific public documents of the Soviet state security highlights the socio-cultural world views and features prominent ophthalmologist scientist and public figure, academician VP Filatov. Based on the evidence of the scientist studied the place of the Orthodox faith in the system of professional, cultural and ethical beliefs and activities organizer renowned surgeon and medical science in Ukraine. Vladimir Filatov (10/27/1875 p. – 10.30.1956 g.) Academician of the Academy of Medical Sciences and the Academy of Sciences of the Ukrainian entered the history of medicine as prominent ophthalmologist, physicians, surgeon, researcher and innovator, educator and founder of solid scientific eye school, aut over 460 scientific papers. He was born in province of Penza, and linked life and productive activities of medical Ukraine, in 1903 until his death working in Odessa. Tireless work of the world-renowned scientist was awarded the title Hero of Socialist Labor, State (Stalin)Prize in the field of science and technology, a number of awards, including the Order of the Patriotic War, combat and degree for labor in emergency hospital during the confrontation with Nazi aggression, large gold Mechnikov medal. It was founded in 1946 "ophthalmologic journal". He was elected a deputy of the Supreme Soviet of 4 convocations (since 1938). Now the name of the scientist is Research Institute of Eye Diseases and Tissue Therapy named after Filatov Sciences of Ukraine, which he created and led the stretch in 1936. Against the background of significant scientific works on research activities and major milestones biography V.P.Filatova remains virtually unexplored range of social and cultural values and philosophical views of the scientist. Meanwhile, we found recently in the archives of the secret intelligence materials serve as a productive source for playback comprehensive intellectual biography of academician Filatov, contain a lot of information about the spiritual, cultural, moral, intellectual world prominent scientist. In addition to Soviet reality nonconformist views on problems of political life, the scientist played the original carrier of the socio-cultural attitudes, looking busy solving complex cultural and ethical issues related to the ratio of the spiritual world, personal manners and proper professional and social activities. However, only now the attention of researchers are beginning to attract sociocultural view this extraordinary figure who harmoniously combined selfless service to rescue people with active social work, participation in the life of the Orthodox Church, classes in painting and the formation of scientific schools, the participants of which instilled and "Filatov" coordinates cultural and ethical world view. Archives Soviet intelligence suggest large undercover surveillance by relentless V.P.Filatovym academician, his professional and personal environment, which was due as clearly anti-communist convictions and religious scholar, and its weight in the scientific and public life, aspirations to foreign intelligence research TECHNOLOGICAL development scientist. These documents are interrogation V.Filatova, serve as productive (although biased, specific) source study his biography and activities established the Research Center of Ophthalmology. Despite ideological differences, outstanding ophthalmologist created the right conditions and protection from arbitrary repressive system, with simultaneous half insulation of international scientific cooperation. An outstanding scientist and physician, being a deeply religious, traditionalist conservative-minded in ideological and spiritually, abhorrence took violent rise to power of the Bolsheviks, a bloody civil war and foreign intervention. He is a lifetime concealed his religious beliefs, anticommunist views and sharply critical attitude to socio-political actions of the Soviet government, Stalin's repressions, especially painfully perceived shameful policy of destroying Orthodox Church, militant atheism and brutal destruction of churches, the oppression of freedom of speech and scientific creativity, restrictions scientific ties with foreign colleagues. V.Filatov was a true patriot of his homeland, because for him even incompatible ideological views of official and personal harassment by the authorities have not caused the exile (which he repeatedly offered to interested foreign medical and other institutions). The documents state security recognized that in 1919, in the midst of the Civil War, V. Filatov said those who urged him to evacuate abroad that social revolution was necessary to overthrow the tsarist regime, and he prefers to work at home for the benefit of the people and very indignant those intellectuals fleeing into exile.

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Спасението и освещението на човека в химнографията на свети Йоан Дамаскин

Спасението и освещението на човека в химнографията на свети Йоан Дамаскин

Author(s): Stoyan Chilikov / Language(s): Bulgarian / Publication Year: 0

The paper is present the teaching of St. John of Damascus for the Salvation and Sanctification of man. The Hymnographian texts which are in the base of this texts, they are above all things the canons of Resurrecion of the eights voices, the Dogmatics and the canons which was wrote of St. Jonh of Damascus for the biggest fests of God and Theotokos. The text is accept to the Salvation and Sanctification of man according St. John of Damascus, which is a result of Incorporation of the Logos.

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Специфика русского религиозного сознания в рефлексии интеллигенции начала ХХ века

Author(s): Farida T. Akhunzyanova / Language(s): Russian / Issue: 2/2015

The article discusses the wide range of questions, connected with specificity of religious consciousness of Russian intelligentsia in the beginning of the 20th century. Russian religious consciousness reflects both western and eastern beginnings; Russian culture also incorporates rationalistic and Christian traditions. Revealed is the ambiguity of intellectuals' perception of progressive development ideals.

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Специфична лексика в гръцкия текст на Книга Откровение на св. Йоан Богослов.
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Специфична лексика в гръцкия текст на Книга Откровение на св. Йоан Богослов.

Author(s): Iva Trifonova / Language(s): Bulgarian / Issue: 17/2019

This article is about the original Greek vocabulary in the Book of Revelation of St. John the Theologian (or of the Apocalypse) in view of the development of the overall Christian biblical tradition. The object of the study is the Greek vocabulary in the New Testament canonical corpus, which is found only in the text of the Apocalypse – i.e. the excerpted lexical units have remained out of the vocabulary of the Greek translation of the Old Testament canonical corpus, outside the sacred evangelical text and beyond that of the epistoles and the acts of Christ’s apostles. The collected lexical material is presented together with its Slavonic translation in the context of the other biblical books from the earliest period of Slavonic script, and is supplemented by its correspondences in the Latin translation of the Sacred Scripture

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Спорен ли е въпросът за спорните църкви в Македония
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Спорен ли е въпросът за спорните църкви в Македония

Author(s): Rositsa Lelyova / Language(s): Bulgarian / Issue: 1-2/2016

The years after the Ilinden Uprising put to the test the overall work of the Exarchate in Macedonia. One of the levers by which the Ottoman authority tried to sabotage the process of consolidation of the Bulgarian element in the provinces was the principle of preserving the ecclesiastical status quo. After the uprising many villages started leaving the Patriarchate and passing under the jurisdiction of the Exarchate. That was an increasing trend which pushed to the fore the question of the ownership of churches and schools. For many years the problem remained unsolved by the government, whose policy was to maintain the idea on confrontation between patriarchists and exarchists. And after the Young Turk revolution of July 1908 the issue remained on the agenda and the government continued to apply the familiar tactic of delay and transfer of responsibility in this case to the parliament. The decision was taken as late as the summer of 1910 with the adoption of the Law of contentious churches and schools. Although its provisions did not fully meet the legitimate expectations of Bulgarians, they regulated a solution to a problem which albeit artificially created and maintained by the government was quite pressing for the population in the provinces.

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Спрэчныя пытанні з гісторыі Берасцейскай уніі

Спрэчныя пытанні з гісторыі Берасцейскай уніі

Author(s): Leonid Tymoshenko / Language(s): Belarussian / Issue: 22-23/2015

The article discusses a number of important problems of studying the Union of Brest of 1596. It attempts to separate the scientific and socio-political problems of understanding of the event, and mentions the main directions and achievements in the study of the sources, motivations and reactions to the project of unification of the Catholic and the Orthodox Church in the Polish-Lithuanian Commonwealth. The author presents the most controversial and debatable issues.

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СРБИ У КАЛИФОРНИЈИ - Обредно-религијска пракса и етницитет верника српских православних парохија у Калифорнији

СРБИ У КАЛИФОРНИЈИ - Обредно-религијска пракса и етницитет верника српских православних парохија у Калифорнији

Author(s): Gordana Blagojevic / Language(s): Serbian / Publication Year: 2005

Ова књига представља прилагођен и делимично измењен текст магистарског рада Обредно-релишјска пракса и етницитет верника српских православних парохија у Калифорнији, одбрањеног у децембру 2002. године на Одељењу за етнологију и антропологију Филозофског факултета Универзитета у Београду. Рад је настао као део пројекта Етнографског института САНУ број 2157: Традиционална култура Срба — системи представа, обреда и социјалних институција, који финансира Министарство за науку и технологију Републике Србије. Желела бих да се захвалим овом министарству чији сам стипендиста била током постдипломских студија, као и Министарству културе које је финансирало моје путне тропжове до Лос Анђелеса. Захваљујем се свим колегама у Етнографском институту САНУ чијим сам се искуством користила приликом израде рада. Најсрдачније се захваљујем мојим рецензентима академику Димитрију Стефановићу, др Душану Дрљачи, др Младени Прелић на корисним саветима и сугестијама, као и ментору проф. др Бранку Ћупурдији. Посебну благодарност дугујем епископу шумадијском господину Јовану, који је током мог боравка у Калифорнији у јесен 2000. године био владика западноамерички и који ми је дао дозволу за истраживање у његовој епархији. Желим да се захвалим и свештенству западноамеричке епархије које ми је помогло да прикупим материјал за израду овог рада, посебно јерејима Блашку Параклису из Оринџ Каун-тија, Петру Јовановићу из Сан Габријела, Марку Матићу из Сан Франциска и његовој супрузи Весни, као и свим испитаницима - људима добре воље који су учествовали у истраживању и допринели стварању ове књиге. Дугујем посебну захвалност др Андреју Симићу, професору антропологије на Универзитету Јужне Калифорније у Лос Анђелесу и проф. др Димитрију Ђорђевићу, са Универзитета у Санта Барбари (Калифорнија), члану САНУ. Највећу захвалност дугујем мојој сестри Татјани и њеном супругу Зорану Миловановић, који су сносили све трошкове мог боравка и истраживања у Америци - без њихове љубави и разумевања реализација овог подухвата била би немогућа. Истинску и усрдну подршку и у овом послу пружили су ми моји родитељи, којима неизмерно благодарим на помоћи и стрпљењу.

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Срби у Чикагу - Проблем етничког идентитета

Срби у Чикагу - Проблем етничког идентитета

Author(s): Mirjana Pavlovic / Language(s): Serbian / Publication Year: 1990

Since in our opinion ethnic identity is an important problem in the study of the complex issues of assimilation and ethnicity, we have tried to determine to what extent and why the Serbian emigrants in Chicago have preserved their ethnic identity and what have been the forms and factors of its manifestation in the multinational environment of Chicago. As little attention has been paid to this problem so far, we collected the most important data during the field research by combining participatory observation, interviewing and casual conversation, although we also used all the available literature, statistical sources (census, etc.) and the emigrants’ publications (newspapers, commemorative volumes, calendars, bulletins, etc.). The Serbian emigrations to Chicago have had all the characteristics of the emigrations of other Yugoslav nations to America. They began at the turn of the 19th and 20th centuries, and they have been taking place with changing intensity ever since. Therefore this paper covers three generations of Serbian emigrants. There have been three waves of emigration, differing in the region, time and cause of emigration and the socioeconomic characteristics of the emigrants. The first-wave emigrants had come to Chicago until World War Two for economic reasons, and they were mostly from Lika, Bosnia-Herzegovina and Montenegro; only at the end of this and in the subsequent waves was there a large number of emigrants from Serbia. Most of them under-educated or even illiterate and without knowledge of the English language, they usually found employment as factory workers or poorly paid laborers. The second wave consisted of emigrants who came after World War Two, mostly until 1960, as political emigres or displaced persons. The third wave, consisting of economic emigrants, began in 1960 and is not yet over. The socioeconomic status of the emigrants of the last two waves has been much more favorable because of a greater share of skilled workers. (The third wave has also been characterized by a much higher proportion of highly Skilled workers.) Since now they are coming to Chicago with professional experience, as soon as they learn the language, they begin to advance. On coming to Chicago, the first emigrants were faced with a new environment whose language, customs and habits were something altogether new to them. Besides, their adaptation to the new conditions of life was often accompanied by intolerance on the part of the members of groups which had emigrated earlier and by the unhospitability of American society. Therefore the old emigrants founded their colonies and institutions (parishes, relief societies, Serbian schools, choirs, e ts ...) in poor districts of the city. The emigrants of the subsequent waves, especially the third, usually settled in colonies whose breakup began at the time of their coming to Chicago, but they remained active in the old emigrant organizations or founded new ones, more suited to their needs. The emigrants’ families and organizations have formed an emigrant community, to an extent isolated from the rest of American society, in which our emigrants are still largely leading their private and public lives. Different times of emigration and differences in the socioeconomic status of the emigrants and generations have reflected on the status of their descendants in American society, and still more on the preservation of their ethnic identity, so that the members of the second generation can be divided into two types: the first type includes the descendants of the first-wave emigrants; and the second type, the post-World War Two emigrants. As a satisfactory definition of ethnic identity must include both its subjective and objective aspects and also have a symbolic character, in this paper we shall take ethnic identity to denote group identity which the members of a group form on the basis of a series of symbolic notions about their common characteristics, and/or which is formed by others who identify them as members of a group on the basis of these notions. Ethnic identity is formed and manifested through a series of ethnic symbols. Their basic function is to express the Serbian communal spirit. In addition to this marking role, they also have a differentiating role.. They separate our emigrants from the majority of the American population, which includes not only the white Anglo-Saxon Protestants but also all other ethnic groups in the city. We have grouped the ethnic symbols into two large symbolic systems: the verbal (language and personal and family names) and the nonverbal (religion, music, food and decorative objects). We have analyzed each of these symbols separately, with an intention of showing how it is used and how it changes and functions in the lives of the emigrants of different generations, waves and types. The first generation has, as expected, preserved its ethnic characteristics and is manifesting them more or less visibly both in the emigrant community and in American society at large. The second generation has lost some of the ethnic symbols, such as language, which has led some researchers to conclude that the second and, especially, the third generations have been largely assimilated. Ethnic identity, however, is based on a number of ethnic symbols, and loss of one of them does not entail loss of ethnic identify because its function can be taken over by other symbols. The later generations of Serbs in Chicago are cherishing symbols of their ethnic identity best suited to their needs and the conditions of their life (mostly nonverbal symbols). Apart from generational affiliation, the preservation of ethnic identity is affected by a series of other factors. On the one hand, there are emigrant-community factors (type of migration, type of colony, participation in ethnic organizations), which along with the contact with the homeland are contributing to the preservation of ethnic identity. On the other hand, American-society factors (naturalization, immigration policy, school system, social mobility) are contributing to the disappearance of ethnic identity. The opposite effects of the emigrant community and American society are giving rise, especially among the members of the second generation, to dual identity, which is symbolically manifested in the cherishing of both Serbian and American symbols, even simultaneously. The third generation, however, is characterized by an increased interest in the elements of the traditional culture of their ancestors. This is a generation most affected by the cultural pluralism and ethnic revival movement of the 1970s. Today the activities of various ethnic organizations in Chicago already cover the fourth and fifth generations of our emigrants, so that it is very likely that, although now being school-age children, they will preserve other ethnic characteristics besides the awareness of their ethnic origin. The emigration of Serbs to Chicago still continues, contributing to the constant revival of Serbian ethnic elements. Therefore we can assume that the Serbian ethnic group in Chicago will not completely disappear in the foreseeable future and that lit will preserve ethnic characteristics best suited to the needs of the emigrants and the conditions of the life in the multi-ethnic environment of Chicago.

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СРПСКА И АНГЛИКАНСКА ЦРКВА У ПРВОЈ ПОЛОВИНИ 20. ВИЈЕКА

СРПСКА И АНГЛИКАНСКА ЦРКВА У ПРВОЈ ПОЛОВИНИ 20. ВИЈЕКА

Author(s): Nikola Žutic / Language(s): Serbian / Issue: 2/2003

In compliance with Serbian and Yugoslav allied and state relationships with „western democracies”, the Serbian Orthodox Church was connected with the churches of liberal-democratic countries. By following the ideological and political orientation of the mother country, the Serbian Orthodox Church expressed a special closeness with the Anglican Church and old-Catholic churches. These churches, that had supported the European liberal civil order of that time, became closer due to ideological dislike towards Vatican and the Roman-Catholic Church. The relationship between the Serbian Orthodox Church and Anglican Church was especially close. There was even tendency for dogmatic (doctrinaire) and liturgical unity between these two churches. The Serbian Orthodox Church was also actively involved in the attempt of ecumenical unification of all the Orthodox churches, at the head of which would be the ecumenical Constantinople patriarch, with the Anglican Church. In the compliance with its western orientation, the Serbian Orthodox Church, in agreement with the Anglican one, actively participated in the occurrences in March 27, 1941, supporting the plan of British officials for coup d’etat, as well as the action of British oriented Serbian officers and political parties.

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Српска културна баштина на Косову и Метохији 1999–2017: између европске праксе и политичке злоупотребе

Author(s): Mirjana Menkovic / Language(s): Serbian / Issue: 7/2017

A report of one of the first or the very first expert mission coming to Kosovo and Metohija to investigate intentional destruction of cultural heritage, by A. Herscher and A. Riedlmayer – “The Destruction of Cultural Heritage in Kosovo 1998–1999: a post-war survey”, stands out by the seriousness of its implications, as it was supposed to contain information for proving criminal liability for the destruction of heritage in Kosovo and Metohija in the armed conflict. It is the gravity of possible consequences triggered by this Report that drove the experts to pay attention as well as to be obliged to assess the applied methods, the authenticity of information and the validity of interpretations and views. With the aim of collecting the material for the report (03024863-03024873), which aspires to deal with the catastrophe and destruction of the complete cultural heritage in Kosovo and Metohija in an objective, unbiased and highly professional manner, the authors Herscher and Riedlmayer spent eighteen days on the field gathering data for 230 objects, out of which they individually visited less than half, and not a single one together. For ten facilities there are no records as to who visited them, and for the completion of documentation they used testimonies of non-qualified reporters (media, medical staff, refugees, priests and politically non-independent experts) devoid of the critical view of the author, in the sense that they discarded some information as incorrect. Lack of validity of these sources (incomplete photo documentation, unreliable reporters and limited time) was not diminished by the contact with current (Serbian) experts and institutions, nor by pertaining bibliographical sources, quite the contrary. This resulted in an arbitrary attribution of the labels cultural site / (categorized, recorded) protected cultural site, as well as a number of “smaller” errors (mismatching a photo and facility, etc.). The Report witholds the facts related to the destruction and devastation of Serbian cultural heritage (referring to the investigations carried out in October 1999 and enlarged by further data in October 2000 and March 2001); in spite of the fact that it has been pointed out that all religious sites equally belong to the cultural heritage and that their purposeful damaging is not allowed, when a Serbian Orthodox site is in question, it is stated that those are modest or newly built churches, and acts of vandalism are interpreted as a revenge for the desecration of Albanian heritage. With a view to this, an issue of special importance is the attitude of the Hague Tribunal, as an indirect comissioner of this report, considering that none of the international documents contain the right to retaliate and provisory assessment of the character and weight of guilt leading to retaliation. On the other hand, when it comes to Islamic heritage, there is no data regarding the damage done after the military intervention with the intention of replacing old and authentic with new or inexpertly reconstructed buildings (in Peć and Rogovo). Moreover, care has been taken to point out that the present damage points not to the repercussions of air bombing (for which NATO would be responsible) but to shelling and other land operations, which were carried out by domestic army and police. Attributing the towers (‘kula’), stone houses for habitation, widespread throughout Western Balkans during the decline of the Ottoman Empire, to Albanian construction heritage is erroneous and tendentious. At the same level there is the attribution of bazaars, urban units used for the purpose of trade, to the Islamic religious tradition. Nevertheless, the most malicious act was the exclusion of towers (‘kula’), mansions (‘konak’), monasteries (‘manastirska vinica’), mills and houses of Serbian Orthodox architectural heritage and its limitation to churches, monasteries and graveyards, as though the Orthodox Serbs had not lived there and created material culture, but had only prayed and died. As regards expertness, thus, the Report is methodologically ill-founded, and in particular places contradictory and unsystematic. What causes most concern is the fact that throughout the report, starting from the definition of what constitutes the immovable cultural heritage in Kosovo and Metohija (cultural monuments, territorial cultural-geographical units, archeological sites and historical sites) and its dating, continuing with the description of the actual damage, and ending with an account of probable causes, one can consistently witness its superficiality, tendentiousness and bias. The greatest failures as regards protection are the implementation of inconsistent and unprincipled criteria in the selection of sites to be reported on, lack of critical thinking in selecting sources and, fi nally, a total absence of suggestions for operationalization and financing projects for conservation and reconstruction of heritage. Apart from that, none of the reports dating from 1999–2003 was accompanied by an exceptionally important document that would deal with institutions, that is, the relations between the institutions of temporary self-governance and their authorizations in the field of protection of construction heritage as well as the relations between the said institutions and the UNMIK Administration. Even the UNESCO Report of 2003 failed to provide satisfactory institutional proposals for resolving problems with the protection and conservation of endangered multicultural heritage. Contrary to the article 9 of the Declaration from the Conference on human habitation (Vancouver, 1976), which emphasizes the inalienable right of every country “to be with full sovereignty the owner of indigineous cultural values that are the fruit of its whole history” and the Convention on the protection of cultural goods in case of armed confl ict (The Hague, 1954), a precedent has been made in that a temporary UN Mission, without justification, interprets the international Convention in such a way that it “ignores the interpretation of an authorized organization and in a situation in which the said conduct leaves a permanent testimony to the devastation of a country’s cultural heritage”. As the SE experts firmly stated, there are no grounds for transferring the authorization to some other country, ethnic or religious community, as opposed to the accountability, which the authorized body may confer, and which all those who deal with heritage take on themselves. With regard to that, the authors of this Report are par tially responsible for the interpretation according to which the devastation of Serbian cultural heritage in Kosovo and Metohija is ‘just’ an act of retaliation for previously desecrated and destroyed Albanian heritage, which provided the lay public with a justification for later, greater destruction, especially that of March 2004.

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Српска православна црква као комуникациони агенс

Author(s): Jasna Parlic-Božovic,Dragana Božovic / Language(s): Serbian / Issue: 4/2018

Since early childbirth, religion has an important function in the life of every human being. Depending on culture, religious norms and values differently are interpreted and deeply embedded into the members of one society through a process of socialization. The way people practice their religion is changing through history. The way individuals relate to and practice a religion changes over the course of time. New technologies have influenced on the appearance of new media - the communication channels, which has also affected the very form of the religious message, that is, how it will be designed, communicated and interpreted. Religion was important for acquiring literacy among the South Slavs. Its word was conveyed verbally as well as throughout printed books, magazines and publication. By the further development of technologies or creating electronic media, the religious message has been received a form adapted to the modern communication channels. It can be said in a revolutionary manner that the internet as the last medium changed the way of understanding or perception of religious learning. At the same time, some new issues have been opened, starting from the most banal, will the Internet itself ever serve as a source of the sacred or spiritual, till to the nuances where the inevitability of religious internet existence (Internet-based religion) should not be prejudged, but it is already trying to find the answer to the question of how to maximize the use of internet connectivity for the ever-defined function of religion. The Internet has profoundly shaped our world and has changed our lives. The global trend of a parallel life in the internet (or using the internet) did not bypass our country. Thus, the institutions of the Serbian Orthodox Church took up their place. Despite the existence of official websites, social networks such as Facebook, Twitter and others, they are considered as an equally nice place for online religious life in Serbia and they are engaged in religious practices. This paper will be an attempt to define a style that will provide a description of the manner in which the Serbian Orthodox Church through the history has adapted its messages to new channels of communication and what form the church word had at the very beginnings of religious self-awareness, its development over time and what is its form in the era of "online self-awareness". Through such a view, the aim of this paper is to show what is the function or role of the Serbian Orthodox Church as an important agent of the information and communication system.

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Српска православна црквено-школска општина у Мостару

Author(s): Nedeljko Radosavljevic / Language(s): Serbian / Issue: 18/2018

The Serbian Orthodox Church-Educational Municipality in Mostar is one of the oldest and most eminent in the areas inhabited by the Serbian population of Orthodox faith. Its particularity is reflected primarily in the wide autonomy that it enjoyed compared to higher spiritual authorities, most notably the metropolitans of Herzegovina. The Mostar Church Municipality, as it was called at the beginning, was created upon the model of the older Sarajevo Municipality. However, while the Sarajevo Municipality was created gradually, by means of a number of acts of metropolitans of Dabar-Bosnia, the Mostar Municipality was created by means of a single act – the Decree, adopted by Metropolitan Josif in 1835. Its autonomy, wide for Serbian circumstances of the time, was established during the Ali-pasha Rizvanbegović’s despotic rule of the Pashaluk of Herzegovina, which indicates the degree to which, at such time as well, the Orthodox inhabitants of Mostar were apt to realise such an important goal. From its formation, the Municipality also dealt with educational issues. In time, after the introduction of systemic education in the 1850s, it grew into a church-educational institution as it also cared about the construction and maintenance of schools, enrolment of children and payment of teachers. Owing to the Municipality, Mostar also received a female school. The Theological School was active in Mostar for some time as well. The Municipality selected and the metropolitan endorsed priests. It independently disposed of revenue and material goods. Builders and stone-cutters were also selected by the Municipality. The attempts of some metropolitans, such as Avksentije III Petrov Češmedžijev, to diminish the Municipality’s autonomy, were unsuccessful. The majority of metropolitans complied with the Degree and had good cooperation with the Municipality. From 1863 to 1873, owing to efforts of the Municipality’s members, the new Cathedral Church was built in Mostar. Judging by its beauty and dimensions, it was unpar alleled in the areas of the Ottoman Empire inhabited by the Serbian people. The Serbian Herzegovina uprising of 1875 hampered the further development of the Municipality and spreading of its activity. Upon the Austro-Hungarian occupation of Bosnia and Herzego vina in 1878, it found itself in much different circumstances, its autonomy was reduced and even its survival was jeopardised for some time.

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СРПСКЕ ОСНОВНЕ ПРАВОСЛАВНЕ ВЕРОИСПОВЕДНЕ ШКОЛЕ У РУМУНИЈИ (1919–1948)

СРПСКЕ ОСНОВНЕ ПРАВОСЛАВНЕ ВЕРОИСПОВЕДНЕ ШКОЛЕ У РУМУНИЈИ (1919–1948)

Author(s): Sladana D. Andelkovic,Zorica Stanisavljevic Petrovic,Stevan Bugarski / Language(s): Serbian / Issue: 138/2012

This paper shows the importance of Serbian Orthodox confessional primary schools to maintain continuity in the process of upbringing and education of the Serbs in Romania, as well as their outstanding role in preserving traditions, national and cultural identintety. The central questions of work related to the operation and organization of the Serbian Orthodox confessional elementary schools, primarily with the pedagogical aspect, in terms of their curricula, textbooks, teaching organizations, as well as control of work and school financing. Serbian Orthodox confessional school during the entire period of its existence, accompanied by numerous problems and difficulties. The establishment and development of school followed by poor material conditions for educational work, a lack of qualified personnel, war (no) opportunities and poverty of the majority Serbian population, which is in a complex constellation of post-war socio-political circumstances, led to the abolition of these schools. Although they worked in very difficult conditions, as the only schools where the teaching is performed in the native language, they have drawn a significant mark on the part of achieving continuity in education, preservation of culture and tradition of the Serbian population in Romania.

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Српски владарски портрети у Григоријевој галерији Свете Софије у Охриду и њихов програмски контекст
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Српски владарски портрети у Григоријевој галерији Свете Софије у Охриду и њихов програмски контекст

Author(s): Miloš Živkovic / Language(s): Serbian / Publication Year: 0

The fragments of three rulers’ images are preserved in the highest zone of the eastern wall of what is known as Gregory's Gallery in the exonarthex of the Ohrid cathedral. They are represented on each side of the images of the Deesis, with Christ on the throne, flanked by the images of two archangels, and two saints who mediate for the rulers. Based on the number of the ruler’s portraits, scholars assumed that these are the portaits of the Serbian emperor Dušan, his wife Jelena, and their son Uroš. Therefore, the mural paintings of the gallery are dated to the period between 1350 and 1355 because of the great stylistic similarity between the frescoes of the gallery and those on the first floor of the narthex which were painted by John Teoryanos and his assistants at the end of the fifth decade of the 14th century. One can reliably assume that the first ruler’s image from the left side of the north wall is, in fact, the portrait of the male member of the family. Such an assumption is based on the existence of the small fragment of an extremely long loros, a detail that was not observed by researchers. On the right side of the adjacent figure, a fragment of a semicircular decorative detail is preserved. This detail is reminiscent of the semicircular ornaments on the male sakkos. However, the possibility that the mentioned image is a portrait of the empress Jelena should not be excluded. Namely, one may think that the detail in question is, in fact, the fragment of a long, wide sleeve of a female ruler’s dress. Portraits of Jelena in Saint Nicholas Bolnički in Ohrid and in Lesnovo point to this conclusion. In addition, one should pay attention to the fact that the throne and the legs of Christ are intentionally directed to the south side. That is why we assume that the portait of Dušan was represented on that side, and the portraits of his son and wife who is nearer to Christ , were on the opposite, north side of the eastern wall of the gallery. Based on the existence of a supaedion, on which the figure nearest to Christ on the north side is standing, one can conclude that it is the image of the Virgin. The vertical decorative stripes on her dress are almost identical to those in the churches of Saint Demetrios in the Patriarchate of Pe}, Marko’s Monastery, Lesnovo and Konče. The assumption that the bishop represented on the opposite side of Christ should be identified as Saint Clement of Ohrid cannot be accepted without reserve. Namely, he was not represented with the long pointed beard that covers a part of his omophorion, as was the case on almost all of the images of Saint Clement. That is why the possibility that the image of some other holy bishop is in question seems more acceptable. One should especially examine the possibility that it was Saint Nicholas of Myra. Primarily, the only holy bishop that was represented in the Deesis in Eastern Christian iconography instead of Saint John the Forerunner was, as far as we know, just Saint Nicholas. As valid comparative examples, one can mention the images of the Deesis from the diakonikon of Sopo}ani, above the portal of the narthex of Saint Nicholas Domnesc in Kurtea de Arges, or the Deisis represented on the Russian icon from Tver, painted at the begining of the 16th century. It should be emphasized that Saint Nicholas was greatly respected during the reign of Dušan. This Serbian ruler had an almost personal attitude towards this saint and bishop. Evidence of this is Dušan’s gift to the basilica of Saint Nicholas in Bari, dedications of the smaller church of his mausoleum and the paraklession in Dečani, as well as from the texts of several of his charters. In some of the aforementioned documents, the mediating role of Saint Nicholas is especially stressed. Such a status was assigned to Saint Nicholas in the western part of the Dečani naos, as well. There is a “spatial Deesis” consisting of the figure of the Christ, the Virgin, Saint John the Baptist and Saint Nicholas. Finally, since Saint Nicholas was the namesake of the archbishop of Ohrid, there are grounds for assuming that it was the archbishop who wanted Saint Nicholas to be represented in the Deesis composition.

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Српски преписи химнографских састава Григорија Синаита
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Српски преписи химнографских састава Григорија Синаита

Author(s): Tatjana Subotin-Golubovic / Language(s): Serbian / Publication Year: 0

In a number of Serbian manuscripts, mainly from the Serbian Athonite monastery of Chilandary, there are some Canons that are ascribed to Gregory of Sinai (1255–1346). The oldest one of them was copied at the end of the 14th century (No. 640). In an older manuscript (No. 342, dating from 1364/74) there are three Canons (dedicated to the Holy Cross, to the Holy Fathers and to the Virgin/Theotokos) however, this one is not of the Serbian, but Macedonian recension. In the Serbian manuscript (Hil.87) there are five Canons considered to be composed by Gregory. The Canon dedicated to the Christ is composed in the 5th tone, and it is also thought to be written by Gregory. In the manuscript Dečani 136 it is clearly noted that Canon dedicated to the Christ is Gregory’s. In the Canon dedicated to the Holy Fathers (Hil. 342) there is even an acrostic containing Gregory’s name. Out of the number of eight Canons registered among the Serbian manuscripts, only three can be considered Gregory’s compositions with a great probability: Canon (suplicatory) to our Lord Jesus Christ, Canon to the Holy Cross and Canon to the Holy Fatrhers. A major impediment to the study of this hymnographic material presents the absence of Greek originals of these texts. There are widespread doubts regarding Gregory’s authorship of the hymnographic texts ascribed to him. Published as a supplement to this paper there is the Canon to the Christ (mss Dečani 136, which is the oldest serbian transcript of this canon) and the Canon of the Holy Cross (mss PMH 59).

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Српско народно црквено појање у славу Бога и у служби етноса

Српско народно црквено појање у славу Бога и у служби етноса

Author(s): Vesna Sara Peno,Ivana Vesic / Language(s): Serbian / Issue: 164/2017

Shaped in complex social circumstances and in accordance with the postulates of baroque historicism, Serbian ecclesial art has expressed clear tendency toward nationalization of Serbian religious identity during the 18th century. Due to general musical illiteracy of the clerics, the real conditions for the development of chanting art in Serbian Church were nonexistent. However, by the end of 18th and at the beginning of the 19th century the myth of authentic Serbian national Church singing, being the result of special “Serbian folk piety”, was established. The construction of Serbian Church chanting tradition was primarily initialized by the growing distance from Greek psalmody in Serbian worship. In other words, because there was no historically relevant form of singing, the ancient singing of Fruška Gora and Krušedol, i.e. the singing of Karlovci, had to be constructed as an antithesis to Byzantine-Greek musical tradition. By comparing historical facts and critically reading the narrative of the origins of national Church music in the time of Metropolitan Stefan Stratimirović of Karlovci, a new interpretation of common stereotype about Serbian musical reform and its main protagonists was produced. This paper offers an original analysis of the origin of: 1) the singing of Fruška Gora, in the context of the belief that Fruška Gora, with its monasteries which preserved the memory of the golden age of Serbian history, are sacred spaces – Serbian Mount Athos; as well as 2) the singing of Karlovci, where was the centre of Metropolitanate of Karlovci and first Ecclesiastical Seminary which was connected the ungrounded belief that it was nursery of a magnificent form of church chanting by the end of the 18th and the beginning of the 19th century. This paper, also for the first time, pointed the relationship between the monasteries of Fruška Gora, as Serbian sacred spaces of great importance for national identity, and their abbots Dimitrije Krestić, Dionisije Čupić and Jerotej Mutibarić, who were, according to oral tradition, the creators of singing of Karlovci. The adequate music and historical sources that would offer us an insight into the process of musical reform that was conducted by them do not exist, but their contributions in constituting national self-awareness and “Serbian piety” are well known and documented. In conclusion, by the end of the 18th and the beginning of 19th century, but also during the entire century of “nationalism(s)”, the prayers in Serbian Church were chanted for the glory of God, although with a clear tendency to emancipate a new religious identity of Serbian people. However, the catholic ecclesial spirit of Tradition was repressed in order to fulfill the goals of ideology of religious nationalism.

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СРПСТВО ДВОВЕРНИХ ДАЛМАТИНСКИХ СРБА (НА ПРИМЕРУ МАРКА МУРАТА И НИКОДИМА МИЛАША)

Author(s): Radoš Ljušic / Language(s): Serbian / Issue: 2/2012

The author examines the issue of religious partition of the Serbian people from the Middle Ages until the 1930s. Division along the religious lines may be generally observed everywhere on the territory inhabited by the Serbs. Yet, the author decides for the most part to focus on the Serbs of Dalmatia, Dubrovnik and Boka Kotorska in the XIX and at the beginning of the XX century, and on their adherence to either Orthodox, or Roman-Catholic Christianity. The religion could have played both the consolidating and the disintegrative role in formation of the Serbian nation, and the author explores these options, studying the beliefs and convictions of two prominent Serbs of the time: Roman-Catholic Marko Murat and Orthodox bishop Nikodim Milaš. In the end, the author deliberates on three Serbian misapprehensions with respect to the relation between the religion and the Serbian nation.

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