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U tekstu se predstavljaju rezultati istraživanja na projektu Ministarstva kulture i informisanja: Urbani kulturni identiteti i religioznost u Srbiji, kao i projekata Ministarstva prosvete, nauke i tehnološkog razvoja: Antropološko proučavanje Srbije – od kulturnog nasleđa do modernog društva i Transformacija kulturnih identiteta u savremenoj Srbiji i EU. Prva religijska zajednica s kojom je sprovedeno terensko istraživanje, kao i niz intervjua, jeste Crkva Isusa Hrista svetaca poslednjih dana (CIHSPD), čiji su članovi u javnosti nešto poznatiji kao mormoni. Razmatraju se opšti podaci vezani za osnivanje, učenje i praksu Crkve, kao i struktura organizacije i sveštenstva. Tekst je deo uvodne etnografije koja će biti predmet višestrukih analiza u narednim radovima.
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The anti-reductionist character of the recent philosophy of biology and the dynamic development of the science of emergent properties prove that the time is ripe to reintroduce the thought of Aristotle, the first advocate of a “top-down” approach in life-sciences, back into the science/philosophy debate. His philosophy of nature provides profound insights particularly in the context of the contemporary science of evolution, which is still struggling with the questions of form (species), teleology, and the role of chance in evolutionary processes. However, although Aristotle is referenced in the evolutionary debate, a thorough analysis of his theory of hylomorphism and the classical principle of causality which he proposes is still needed in this exchange. Such is the main concern of the first part of the present article which shows Aristotle’s metaphysics of substance as an open system, ready to incorporate new hypothesis of modern and contemporary science. The second part begins with the historical exploration of the trajectory from Darwin to Darwinism regarded as a metaphysical position. This exploration leads to an inquiry into the central topics of the present debate in the philosophy of evolutionary biology. It shows that Aristotle’s understanding of species, teleology, and chance – in the context of his fourfold notion of causality – has a considerable explanatory power which may enhance our understanding of the nature of evolutionary processes. This fact may inspire, in turn, a retrieval of the classical theology of divine action, based on Aristotelian metaphysics, in the science/theology dialogue. The aim of the present article is to prepare a philosophical ground for such project.
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The interest of the offspring (their conception and education), as one of the purposes of the marriage, requires taking special care of infants, thus, minors in the Church, who are below 7 years of age. The expression of this care can be, among others, ecclesiastical legislation, in the area of which, despite organic family law, the legal status of the infant has been stipulated distinctly. As far as the live-born infant is concerned, rights following from their individual natural personality, among others, right to life, parental care, human education or reception of baptism have been stipulated. As regards the baptized infant, who becomes persona in Ecclesia by reception of their first sacrament (can. 96 of CIC), provisions of the code sanction their numerous fundamental rights, among others, right to moral and religious education, to grow up in faith or right to other sacraments. The traditional, ruling for centuries, model regarding legal position of minors, which dominated in legal experience of the Church, has been amended by the Second Vatican Council, the post-council codification of the canonic law has overcome former situation only partially. However, it shall be added, that the ecclesiological renewal influenced slowly and gradually the canonic legislation and the doctrine, and this process has not been finished yet, and a new, post-council codification has overcome the former situation only partially. However, the focus of the doctrine on the central position of human person in the canonic law has progressively become even more visible.
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The Dominican church in Lublin contains an unusual example of two pulpits in a sacred interior, which are situated vis-à-vis at the rood arch. They were sculpted by Sebastian Zeisl, who, with the aid of his workshop, made the rococo furnishing of the church in the years 1756–1761. The sculptural decoration of the pulpits makes references to their preaching function, as well as to Dominican spirituality. The solution formally seems to have been inspired by the com-positional model of two pulpits on either side of the altar, an elaboration of the symmetrical (stage-like) organization of the sacred interior. The fact that the contractor was familiar with such layout could stem from the impact exerted by local inspiration (e.g. St. Anne’s church in Lubartów) or the artist’s earlier Central European experience, probably including his education among Viennese artists. However, the construction of two Dominican pulpits, both of which were used (none of them is apparent) may indicate that their roles could go beyond merely com-positional ones. It seems that their emergence was influenced by individual needs of the Lublin Dominican monastery, especially their preaching practices. The knowledge gained so far allows us to suspect that the construction of the two pulpits is related to their role in the liturgy, namely the polemical sermons practiced by the Order of Preachers in Lublin.
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The article first gives a short presentation of Angelus Silesius (1624-1677) or, Johannes Scheffler, and then more thoroughly analyses the first part of his work entitled Idea causarum fundatarum, transeundi a Lutheranis ad Ecclesiam Catholicam; comprehensarum Illationibus duabus which has been forgotten today. The baroque writer used exclusively brief statements which confirm the truth of the Roman faith and simultaneously debunk arguments in favor of Protestant religion. Above all his work was supposed to provide polemical ammunition for the supporters of the Roman Catholic Church and to justify discontinuing relations with Protestantism. In order to achieve this purpose, the writer enumerated and discussed arguments related to the most important arguable theological issues, such as the apostolic succession, miracles, attitude to God's Word, religious life, celibacy, the figure of Luther and his adherents, etc.
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On the 10th of April this year, Professor Dr. Reverend Ioan Sauca from the Bossey Ecumenical Institute in Switzerland has turned 60. He is the author of numerous studies and works of ecumenical and missionary theory nature. He has taught Orthodox Theology classes at several important theological institutes around the world, such as Tantur Ecumenical Institute in Israel and the Holy Cross Orthodox Institute in Boston (U.S.A.). On the 19th of August, 2007, he was named honorary citizen of the commune of Fârliug, located in the Caraş - Severin district. By his complex activity in attendance of the Orthodox Church and the ecumenical movement, Professor Dr. Reverend Ioan Sauca does credit to the Romanian Orthodox Church and especially to the Banat Church, whom he has been named the spiritual son of.
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This bibliographical study presents the most important literature pertinent to Unitarian homiletics, mainly volumes and collections of sermons.
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The study refers to the biblical symbols and their meanings in the Parable of the Sower, according to the American author Ellen G. White vision, which in one of her books presents the parable and its symbolism. The symbolism is interesting because draws a profound presentation of the meaning of words in the parable mentioned, being actually a plead for valuing the seed - symbol of the Holy Word and giving priority in the concerns of life.
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Old Testament historiography represents theological reflections upon the ancient history of the world and of Israel. These literary expressions draw a certain picture of God based upon – and coherent with – conceptions and definitions well known to the intended audience of that day. For today’s reader of the Bible, however, some of these seemingly divergent depictions can be most difficult to understand and to harmonize with each other. Thus, this article attempts to address the problem of reconciling the image of YHWH-God as warrior with his presentation as a lover and a giver of peace. Analysis was carried out in essentially two stages, the first focusing on interpretation of the term „YHWH warrior” and the second on a proper understanding of the phrase „YHWH peace”. The result is the conclusion that the image of “YHWH warrior” is a literary way of projecting the theological message of the presence of YHWH-God in human life, of His omnipotence and faithfulness. As such, however, it is subordinate to the concept of a God who loves peace and desires to bestow peace upon his people.
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Nasuprot kritičkoj historiografiji koja je odavno napravila odmak prema romantičarsko-bogumilizirajućim teorijama, i dalje se podgrijava predodžba o srednjovjekovnoj Bosni kao heretičkoj (bogumilskoj) zemlji i Crkvi bosanskoj kao dualističkoj sekti. Vjerojatno nastalo u Bugarskoj tokom X. stoljeća, dualističko bogumilstvo negiralo je temeljne crkvene dogme, uključujući Kristovu inkarnaciju, i zagovaralo asketski način života. Kristologija Crkve bosanske koja se kao organizirana institucija javlja tri stoljeća kasnije jako je udaljena od takvih rigoroznih shvaćanja i ni na koji se način ne može dovesti u vezu sa bogumilstvom.
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Seit der Entstehung der christlichen Kirche steht die biblische Geschichte des Leidensweges Jesu nicht nur im Mittelpunkt des christlichen Glaubens – sie ist über Jahrhunderte hinweg ein zentrales Motiv der religiösen Kunst gewesen. In früheren Zeiten diente die Leidensgeschichte nicht bloß als Thema der Kontemplation religiöser Frömmigkeit, sie verlangte geradezu danach, veranschaulicht zu werden. Ob in der Malerei, der Bildhauerei oder der Musik: die Dramatik des Verrats, der Verhöhnung und des abscheulichen Martyriums Hat unzählige Künstler gefesselt und sie künstlerisch inspiriert. Einige der wertvollsten Kunstwerke Europas stellen das Leiden und Sterben Jesu dar – Michelangelos Pieta ist zweifelsohne das berühmteste Beispiel dafür.
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Im Jahr 1590 ließ der achtzehnjährige Fürst Siebenbürgens Sigismund Báthory die Orgel im Weißenburger Dom erneuern. Dabei holte er sich Rat und Hilfe in Hermannstadt, von wo ihm der Königsrichter Albert Huet das geeignete Holz sandte. Huet freute sich so sehr darüber, dass der junge, einer katholischen Familie entstammende Fürst das Orgelspiel schätzte, dass er ihm schrieb: „Jetzt aber, wo Eure Hoheit die Zierde der Kirche gleichsam wieder ins Leben zurückrufen“ – ergänzend sei eingeflochten, dass die alte siebenbürgische Bischofskirche im Zuge der Reformation calvinistisch und unter Fürst Johann Sigismund kurzzeitig sogar unitarisch, also allen Schmucks entledigt wurde –, „bitte ich den allmächtigen Gott, dass Hochdieselben von Davidis Anhängern [von den Unitariern] auf keine Weise verführt, sondern in der unsern [den sächsischen] Gebräuchen ähnlicheren Kirche erhalten werden; denn auch wir haben alte katholische Gebete, Orgeln, Evangelien nach katholischer Eintheilung, Heiligen-Feste, Exorcismen, Ohrenbeichte, Altar, Sacramente, Christi Gegenwart im heiligen Abendmahl, nicht ein bloßes Zeichen wie die Calvinisten, sondern nach der Lehre des heiligen Augustinus ein sichtbares Zeichen der unsichtbaren Gnade.“
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The history of the village of Klatwy, the seat of the Saints Cosmas and Damian Uniate parish, dates back to at least fifteenth century. In 1462, due to the incorporation of the Duchy of Belz into the Kingdom of Poland, the village of Klatwy became part of the Starosty of Tyszowce and as a royal village functioned until 1768 the first partition of Polish- Lithuanian Commonwealth, Klatwy was annexed by the Habsburg Empire, then it became part of the Duchy of Warsaw and following the joint resolutions of the Congress of Vienna it was given to Russia. Originally, the village of Klatwy belonged to the Greek Orthodox Church and after the incorporation of Red Ruthenia into the Crown of the Kingdom of Poland come under the influence of the Latin Church, therefore, the inhabitants of that region were of dual rites, both Eastern Orthodox (then Uniate) as well as Latin Church.
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Members of the Congregation of Resurrection of our Lord Jesus Christ have been active in Edirne (f. Adrianople) for more than a half of the century, during which period they have used a variety of tactics to increase the number of Bulgarians recognizing religious sovereignty of Rome. Depending of the means chosen by the missionaries there were three main approaches leading towards that goal: religious propaganda, educational and informative way. Manuscripts and publications played essential part of pro-uniate activity in all three of those tactics. The authors, translators and often publishers of those documents were members of the mission (the printing house was established at the end of 1870's as a result of the efforts of the superior Tomasz Brzeski.
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The Roman Catholic Church’s vision on authority in the Church will crystalize around the primate of the bishop of Rome in the Church and will change, under the influence of historical, political and ecclesiological factors, into papal authoritarianism.Generally, the transformation of the authority of the bishop of Rome into authoritarianism in the Church knew a honorific and synodic stage in the first eight Christian centuries, then an authoritarian and non-synodic one during the Middle Ages, culminating with the exclusivist one proclaimed in the dawn of modernity, at the First Council in Vatican (1870).
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The municipal administration in the city of Trenčín had several different elements from most of the cities in the Kingdom of Hungary in the 17th century. One of them was represented also by the urban valet concer-ning the position and responsibilities within the municipal administration. He was not part of the Senate in Trenčín city, but on the other hand he fulfilled the tasks held by Burghers in other cities. At the turn of the 16th and 17th century, the valet became a permanent and integral part of Trenčín government. Due to the increase of economic power of the city and the administration as a whole, the function of urban valet was often considered as a kind of interchange stations for those who had the ambition to be selected for City Council. Those who were already there, they again cumulated interest in authorities because the urban valet organize the flow of city money; senators were trying to get often. The author of the study tries to portray the urban valet as a officer, in particular through the view of the circumstances of the election and his position, competencies and tasks entrusted within the city administration. In the present study there is also chronological overview of urban valet in the 17th century and two archontological profiles of urban valets who made a vital contribution to the population of our history.
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To important part of urban community and townspeople elite clearly belonged also lineage of masons, stonecutters and architects. Author of this study presents new genealogic and heraldic information about stone-architectural lineage of Rosspeidtner (Rosspeudner). This lineage belonged to prominent representatives of early baroque architecture in Hungarian capital city in 17th century and in the beginning of 18th century. Genus of Rosspedtner was of a protestant nature, which came to Hungary probably from the Lower Austria after the year 1625 and was present there for three generations till the year 1713. The founder of Hungarian part of this lineage was Wolfgang Rosspeidtner († 1659), who settled in Pressburg in its suburb (Vydrica). In year 1630 he was admitted as townsman and a member of brickwork-architectural guild. He became an active member, longtime guild leader and he gained lots of important contracts from the town, Pressburger’s townsmen and its nobility, most of all from the nobility of Palff y. For his architectural activity he has received the aristocratic status for him and his successors. As masons and architects were active also his sons and grandson Juraj Rosspeidtner († 1713), who has become a very important member of this genus. He also worked for the city, most of all for Palff y, from whom he has received several contracts for reconstruction of feudal residences in the city as well as in the countryside. Juraj Rosspeidtner died on the peak of his career due to plague. The last known member of Hungarian part of this genus, his daughter Johanna Zuzana has married to aristocratic family Geramb. Author of this study introduces also heraldic monuments, which reminds this lineage, burghers and aristocratic heraldry of Rosspeidtner.
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Saint Jerome in the battle of pelagianism not differed essentially from other theologians of grace, for example St. Augustine. However Vulgata’s author had the opportunity to meet with Pelagius earlier than Augustine. He doesn’t avoid controversial statements, especially in disputes with pelagians. At the same time he was master of the beautiful expressions. Many times he was inconsistent in theological reflection. Probably therefore he doesn’t enjoy great popularity between contemporary theologians. This publication, based on the Dialogus contra pelagianos and Jerome’s Letters reaction against pelagianism and Pelagius. First of all, based on the Dialogus contra pelagianos and the Jerome’s Letters, is an attempt to show the Jerome’s reaction against pelagianism and Pelagius in the first half on 5th century. Using the method theological, historical and linguistical. First, I want to emphasize the most important theological problems about which he wrote. Next – I want to talk about distinguishing marks his criticism of pelagianism and show this criticism in context theology of grace West Church (Latin Church) the first half of the 5th century.
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