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This article analyses online database resources concerning the creators and followers of the 18th-20th centuries manuscript writing traditions in the present day region of Ust-Tsilma in the Komi Republic, in villages situated along the Pechora River and its tributaries, the Pizhma River and the Tsilma River. The analysis focuses on the materials concerning the Old Believers’ bibliophiles from the Bobretsov family who lived in Pizhma. They greatly contributed to preserving book collections in the region. There are 22 such people known, among whom owners of manuscripts collections and readers of old books can be found, including the writer A.F. Bobretsov, the author of Books as Keepsakes, a book in which he describes his being a sailor on the tsarist yacht “The North Star” in 1893-1899.
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Review of: Juliane Brandt - Luther und die Evangelisch-Lutherischen in Ungarn und Siebenbürgen. Augsburgisches Bekenntnis, Bildung, Sprache und Nation vom 16. Jahrhundert bis 1918. Hrsg. von Márta Fata und Anton Schindling unter Mitarb. von Markus Gerstmaier . Aschendorff. Münster 2017. 820 S., Ill., graf. Darst. ISBN 978-3-402-11599-2. (€ 78,–.)
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It is often said that Paul’s letter to the Galatians can be analysed according to Greco-Roman rhetoric and epistolography. This possibility raises the whole question of Paul’s relationship to the rhetorical and literary disciplines and culture, a question which I adequately discuss in the very first chapters. The final part of my paper contains my original point of view, providing a criticisms of German scholar Hans Dieter Betz’s rhetorical commentary of the epistle, which I find it very unappropriated. Indeed, neither a judicial nor a deliberative nor a demonstrative type of speech would have been appropriate here, as Saint Paul is neither addressing a court of law from which he expects a verdict at the end. I post here that it is not surprising that the categories of ancient rhetoric fail us with respect to the structure of this epistle, because it is an epistle, and they were not made nor meant to fit such kinds of composition.
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Review of: Ioan-Aurel Pop: Cultural Diffusion and Religious Reformation in Sixteenth-century Transylvania. How the Jesuits Dealt with the Orthodox and Catholic Ideas. Mellen. Lewiston u.a. 2014. III, 217 S. ISBN 978-0-7734-0066-5. ($ 149,95.). Reviewed by Thomas Wünsch.
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Although it would be a stretch to consider FWJ Schelling a Lutheran, he shared some critical features of Luther’s critical engagement with Catholicism. This essay engages this mutual confrontation, and then discusses the new horizon, what Schelling dubs the Johanine Church, the church for everyone and everything, that is the latent promise of the Lutheran (and Pauline) confrontation with the Petrine (or Catholic) Church. As such, this essay is an exercise in what Schelling called philosophical religion, a fruit of his late turn to positive philosophy.
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This essay argues that Luther’s “metaphysics” is present in Heidegger’s Beiträge zur Philosophie (Contributions to Philosophy), a text many consider to be Heidegger’s second magnum opus. I argue that Luther’s “metaphysics” is present in Heidegger’s Contributions in primarily two ways: (1) there is a Lutheran structure (of existential categories) that Heidegger appropriated not only in Being and Time, but also much earlier in his lectures on St. Paul from the 1920s, of responding to a call and converting in anxious anticipation toward a futural not-yet (what Heidegger calls “the last god”); and (2) Contributions’ project concerns overcoming metaphysics, which involves first thinking through to metaphysics’ conditions for possibility, which means recognizing the “ironic nature” of beyng via what Heidegger calls “thinking concealment,” the logic of which originates in Luther’s attacks on not only Greek metaphysics, but upon Judaism and the Mosaic law as well.
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The main goal of this articles is to analyse the role of rites of passage in religious conflicts between Catholics and Protestants in early modern Cracow. In the article, several case studies of religious riots led by students of the Cracow University against Protestant funeral processions, weddings or churches were included. The key thesis of this article is that disturbing the rites of passage was a means of depriving Protestants of their social identity and – through the process of dehumanization – of their humanity. By interrupting weddings and capturing dead bodies during funerals Catholic perpetrators were trying to leave their opponents in the state of, to use Victor Turner’s phrase, “between and betwixt”, i.e. no longer having their previous status, but failing to acquire a new one. By disrupting the most holy Protestants ceremonies in such a humiliating manner, Catholics strove to show that their opponents lacked God’s support and their faith deserved to be considered nothing but an object of mockery. We would argue that, from perpetrators’ point of view, their actions were continuations of ritual activities started during Catholic feasts – transferring the cosmic struggle between Christ and Satan to the streets of early modern Cracow.
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The Counter-Reformation clearly had not only religious impact, but also social, cultural and ethnocultural. Tridentine politics promoted the universalism of reformed Catholicism while facing with threatening Protestantism. This was accepted as an effort to promote cohesion within language communities, and they were often the basis of hierarchical missions and organizations.In the Balkans, even in its Ottoman part, it had even more specific tasks, in addition to the general Tridentine goals, to protect the Catholic community from the risk of Islamization.
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With the growth of Protestantism, changes in conceptions and in political representations have provoked participation in political parties. In 1940, evangelical parliamentarians participated in the legislature. With the military coup of 1964, Protestantism divided into one sector which joined the military, and another which resisted it and built a Protestant opposition sector, The Evangelical Bench, which aligned itself to the conservative sectors in Parliament.
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The article rises a question of the attitude towards carnality in the religious doctrine and practice of medieval dualists (Bogomils and Cathars). Its main aim is to answer the questions: why did the adherents of these heresies consider sexual intercourse as the worst of all the sins? What was the doctrinal justification of such position and how did it determine their attitude towards women, marriage and procreation? The article also shows how this severe condemnation of sexuality influenced the ways of life of the cathar perfects, and what the simple believers (credentes) thought about it.
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In 1557 Gdańsk officially accepted Reformation and defended its religious autonomy throughout the modern period. The Counter-Reform of the Catholic Church, lasting from the end of the sixteenth century, significantly limited the scope of Protestantism both in the entire Polish-Lithuanian Commonwealth and in various European countries. Thanks to its unique economic and political position in the seventeenth and eighteenth centuries, Gdańsk served as one of the most important centres financing or supporting Lutheran communities not only in Poland and Europe, but also in Turkey and overseas colonies. The money was raised during public collections, or possibly transferred from the city budget. The article, based on archival sources, gathers examples of aid given to fellow believers by the inhabitants of Gdańsk and analyses the ways of raising money.
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The article is a synthetic attempt at presenting the subject of the primacy of the Bishop of Rome from the perspective of church communities born out of the reformation. The Roman Catholic Church continuously asserts that the primacy of the Bishop of Rome is Christ’s gift to the Church as a necessary service for the sake of ecclesiastical unity. The realization of this service is carried out by performing the highest and universal teaching duty, entailing in some cases also the privilege of inerrancy, and the ecclesiastical duty necessary in order to strengthen and defend the unity of faith and ecclesiastical community. The Lutheran understanding of the primacy of Peter’s Successor can be found in the Symbolical Books of the Evangelical Lutheran Church and the document of the Catholic-Lutheran dialogue. This subject matter is present in the Augsburg Confession of 1530, the Smalcald Articles of 1537 and Treatise on the Power and Primacy of the Pope of 1537. In these publications belonging to the collection of the Symbolical Books of the Evangelical Lutheran Church the primacy of the Bishop of Rome is considered to be a human-made concept and a usurpation of divine authority. Dominant is the conviction regarding the need for rejecting the hierarchical structure of the Church. The Catholic-Lutheran dialogues undertaken after the Second Vatican Council highlighted the doctrinal differences regarding the nature and form of performing primacy, the existence of primacy succession, the origin of the position of Peter’s Successors (de iure divino or de iure humano), the jurisdiction of the Bishop of Rome over the Catholic Church. The ecumenical hope is born out of the common and mutual conviction about the need of continuing the bilateral dialogue on the service of primacy and the assertion that the primacy of Peter’s Successor should unequivocally serve the Gospel and the unity of the Church.
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The article reviewed the biblical principles of the unity of the Church of Christ. The ecumenical conception of the Kyiv Church of the Byzantine tradition, based on the writings of the hierarchs of the UGCC Andrei Sheptytsky, Joseph Slipy, Myroslav Ivan (Lubachivsky), Lubomyr Husar, and Svyatoslav Shevchuk, is analysed. In the context of the status of the Local Government in the Orthodox Church in Ukraine, the prospects of ecumenical dialogue between the two Ukrainian Churches are analysed, the purpose of which is to restore the identity inherent in the Kyiv Church. The dialogue between the Ukrainian Churches is being considered as part of the ecumenical movement towards the universal unity of the Church of Christ.
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The creation of the planet Earth together with the flora and fauna culminates with the process of creating man in the image of God. But that image man defiled with sin. This has resulted in the separation of creation from the Creator and the creation of various crises, including ecological crises. Accordingly, the topic of ecology is increasingly relevant in our time, and many representatives of the Protestant and Evangelical Christian Churches throughout history have spoken about the importance of ecology. In our time, that topic was discussed 2010. at the Third Lausanne Congress for the Evangelization of the World in Cape Town. Since the congress gathered a large number of representatives of evangelical churches around the world, the position presented in the form of a document is also a view of ecology from the prism of evangelical Christianity. Since the love of God, among other things, is expressed in the love of God’s creation, this article first analyzes the relationship between theology and ecology. After that, the discussion is about how the biblical record of creation should inform and shape the relationship of evangelical Christians toward the Earth. The third part of the article deals with the issue of “ecological footprint” at the world level but also looks at where is Croatia in all this. The fourth part of the article brings an overview of ecology from the prism of Protestant and evangelical churches, while the fifth part discusses the challenges of today and offers two directions: one is materialistic-humanistic, and the other is Protestant-evangelical. The article concludes that Christians as children of God are called to do the will of the Heavenly Father and to be the example and light in today’s egocentric world. Ecological crises are directly correlated with the crisis of morality, but equally, all activities carried out to preserve the environment without changing human nature and consequently his habits, achieve only short-term results without fundamental changes. Only by changing man himself and his repentance can he become responsible in his ethical approach to the environment that surrounds him.
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In this study, we briefly outline the possible sources of a disputation written by the Transylvanian polyhistor Sámuel Kaposi and make reserved statements about the authorship and originality of this disputation. Our aim is to draw attention to this interesting text, which is perhaps the first Hungarian work dealing with spiritual desertion, a topic peculiar to English and Dutch Puritans.
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In this paper I present a thorough examination of Laszló Ravasz’s publications from the period 1901–1903, when he was a student of the Protestant Theological Seminary and the State University of Cluj/Kolozsvár. In this period, he shows signs of uncertainty whether to become a Reformed minister or a journalist, novelist, or critic. This period of life of a student is typically characterised by an interest in almost everything. He writes more than forty poems, short novels, theatrical critics, but most often he relates about the student life in the magazine Kolozsvári Egyetemi Lapok. He attempts to follow well-known journalist of his time. His descriptive writings demonstrate how good a writer he was already in the early years of his career.
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D. Tóth Judit – Papp György (szerk.): Az egyházatyák a reformáció és az ellenreformáció korában. Válogatás a Magyar Patrisztikai Társaság XVIII. konferenciáján elhangzott előadások szerkesztett változataiból. Studia Patrum VIII. A Magyar Patrisztikai Társaság kiadványai. Hernád Sárospatak 2019. ISBN 978-615-5787-08-9, 193 old. (Pap Levente)
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