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Tekst koji se nalazi pred čitateljem djelo je blaženog Giorgia La Pire (1904-1977), u duhovnom životu poznatog kao fra Rajmund (Raimondo), poznatog talijanskog političara, pravnika, ustavotvorca, znanstvenika i pisca, profesora rimskog prava na Sveučilištu u Firenci i dominikanskog i franjevačkog tercijara.
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Stefan the First-Crowned looked up to Psalms; they became his model for acquiring poetic skills – for developing poetic forms and types of expressions. Psalms were his model in other respects – for choosing the subject and notional focus of hagiography; historical truth included in the piece of art introduced the First-Crowned in the meaningful depths of psalms; in the philosophicalaesthetic understanding from which the need to arrange certain parts of hagiography text using quotations from psalms emerged.
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Galileo Galilei (1564–1642) was an astronomer and а physicist whose stands concerning heliocentric system shook up medieval understandings of cosmos and shaped modern view on the world. His trial in front of the Inquisition had far-reaching consequences and served as an evidence of the Church’s opposition to science. Many educated people of later period saw that as an inevitable confrontation between religious dogma and scientific knowledge. It is necessary to put some light on the complexity of the matter and a need for a multilateral view.
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Serbian Orthodox Church in Ecka is one of the oldest preserved cultural monuments in Banat. It is considered that it was built in 1711 by Serbs, after a great migration and exodus from Serbia in 1690. The church is dedicated to the Saint Nicholas, and the church’s slava is on May 9th according to the old or on May 22nd according to the new calendar. Only the two basin roof of wooden pieces are preserved from the original building. The roof of the belfry is also covered by wooden tiles, and it is done in Baroque style. Therefore it presents a rarity, because it is not common in the church architecture to cover new shapes with old materials. There is a part of the old iconostasis from 1744, the work of Nedeljko Popović Šerban, whose works mark the epoch of painting creation on the territory of Tamiš’s Banat. The iconostasis is well preserved and a part of it is in the Museum of Zrenjanin. The iconostasis in Baroque engraving is also kept in the church, and it was painted by Theodor Popović in 1786. The church’s gifts originate from different periods, and a few old books are of great importance. Regarding its great cultural and historical significance, the church is under protection of the state according to the Decision of the authorities in 1948, and it is declared as the national estate.
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Since its beginning, Alexandria was always a meeting point of different cultures and religions: the cultural tradition of Alexandria had many components – Hellenistic, Jewish, Egyptian, Gnostic and Christian. In this article prof. Stromsa comments on the cultural tendencies in Alexandria before the time of Origen.
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Bernard of Clairvaux (1090–1153) was a dominant figure of the Roman Church, passionate believer, with no doubt his views and beliefs were right. He never ran from discussions with those who did not agree with him. He fought battles with a scientist and theologian Abelard, abbot and statesman Sugerius. With the strength of his personality, St. Bernard gave new life to monasticism, supported reform of secular clergy and fight against heresies, ended the papal schism, preached II Crusade and the real description of his life would have been a history of the first half of the 12th century.
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The sacred heritage of Southern Banat represents the artistic creativity in the field of architecture, painting and applied art which are subjected to Christian cult. The author reviews the history, development and western influences in church art and architecture of this region.
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In the Orthodox Church, the Wisdom of God was never understood as an abstract energy – it was identified with Christ, the Incarnated Logos, which has its echo in the church art. The author briefly reviews the historical testimonies of such understanding, starting from New Testament writings, through the Byzantine era to the late Middle Ages in Russia.
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The paper deals with the issue of the relationship between Serbian rulers and local princes of the Nemanjić dynasty and Roman Catholic clergy, both inside and outside of medieval Serbia. This includes the relations of the Nemanjić dynasty to the local Roman Catholic Church, primarily towards the episcopate of the Archdiocese of Bar (Antivari), and the Archdiocese of Dubrovnik, as well as the relationship to Roman Curia.
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The aim of this paper is to point out the specifics of introducing a religious education in Serbia between the two world wars. The period is divided into three sections in which challenges and efforts of the country are seen in terms of unification. Besides, there are great church efforts to introduce and keep as well the Orthodox church religious education at all educational levels. In the first section we are focused on the position of religious education in the Kingdom of Serbia before the unification. Furthermore, we discuss how the church changed its position in the new formed country. The second section explains how conflicts between the “liberal” and “clerical” forces increased in the society, in the case of regulation of education. The third part is focused on the period between 1929 and the final unification of educational policy in the Kingdom of Yugoslavia.
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From the 4th AD, some Christian clergymen started to come to Göreme, Güzelyurt and Belisırma in Aksaray and Cappadocia regions and made these places a religiously important area. They needed a place where they could realized their religious ceremonies in the Ihlara Valley, share the bread and wine symbolizing the flesh and blood of Christ and be baptized, and they continued their lives in these places by building churches for this purpose. Dictionary meaning of the word church is the place of worship. Church architecture has developed in different forms and plan types. Churches, which are generally built with domes and cross plans, have appeared in different plan types since the early periods when Christianity started to develop. They made frescos mostly containing religious scenes on the walls of churches. Fresco is a wall painting technique using water-soluble paint pigments on wet plaster. It is a painting technique made directly on the rock with red ocher. With this technique, bedrock is used as a background. One of the churches where wall paintings are made is the Serpentine Church located in the Ihlara valley. In the wall paintings in the church. There are ascension to Sky, Child Jesus with Mariam and Bishop Chrysostomos, the Roman Emperor Constantine and his mother Helene, the death of Mary, be buried of the Egyptian Mariam, Daniel is Between the Arslans, The Last Dinner, and the Crucifixion, Jesus who seat cross-legged between Cebrail and Mikhail, the last judgment scenes and four women who have been attacked by snakes.
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Cistercian monasteries, located in the northern German region of Holstein (Rheinfeld), on the lower Rhine (Altenkamp), in the Weser Mountains (Amelungsborn) or on the fringes of the Harz Mountains (Michaelstein) were in possession of granges (monastic estates) in the 13th century. These granges were lived in and run by monks and lay-brothers of the Cistercian Order. The Cistercians engaged in a variety of ways in the transformation processes that shaped Mecklenburg in the medieval period. They organized forest-clearances and set up new villages. The lay-brothers jointly with those people living as dependents on the monastic estates participated actively in the cultivation of the land. The newly established monasteries were entitled to force the inhabitants of former villages to resettle if it was seen to be in the interest of the newly established granges. The economic success of two of those, Satow and Rosin, is reflected in the establishment of ‘urban farms’ in towns closest to them, in Rostock and Güstrow respectively, for the storage and marketing of their products.
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Referring to the topics of Christianization and building of churches in the Germania Slavica, there are a lot of prejudices and misjudgements, which need to be clarified. The so-called “barbarian” pagans between the rivers of Elbe and Oder possessed temples whose virtuosity was praised by the contemporary chroniclers. Not least inspired by the example of their Slavic neighbours in Bohemia, Poland and Russia, which had converted to Christianity at the turn to the second millennium, the Wend chieftains showed a willingness to assure the access to the West European cultural area by a process of acculturation. To the east of the Roman cultural border – defined by the Rhine and Danube rivers – cement jointed stone structures were unknown to Germans and Slavs alike before the introduction of Christianity. Therefore the earliest churches arose as timber structures. Even following widespread implementation of the technique of stone structures, the churches in newly founded villages were initially constructed in timber for reasons of cost. The building material of fieldstone was not available without difficulty, being found only in clay soil. In the old settlement areas, construction with fieldstone was known only sporadically, in coastal regions. For that reason the building of village churches exclusively in fieldstone developed primarily among the conditions of late medieval land consolidation (“hochmittelalterlicher Landesausbau”), as well as the implementation of brick buildings. In addition, it was not until the eastward development of settlements that a parish structure evolved and with it, the pretension of each village to have its own church. Nevertheless the building of stone churches was in no way self-evident. For example, in the region of Barnim one third of the villages during the Middle Ages only had churches of timber or of timber frame construction, because there is a significant, verifiable correlation between the revenues from crop yields (caused by the largeness of bounds and the quality of soil) and the costliness of village churches. The building of the typical steeples, cross oblong and broad as the nave, nearly doubled the costs of construction. The desire for these steeples was not only a question of prestigious symbolism of power or the glorification of God, but needed a sufficiently good economic basis, too. By that reason it normally took at least a generation before a surplus of corn production made the building of stone churches possible. Thus the creation of robust fieldstone churches was neither area-wide nor represented a governed program of military buildings (fortified churches to secure some kind of continuous advancing “Eastern front”). The involvement of Cistercians in the building of village churches is also overestimated.
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The authors deal with the issues of the beginnings of the parish system in the Czech lands, which formed the prerequisites for a deeper Christianisation of the rural milieu. Based on the distinctive transformations in burials observable in a large part of Bohemia and Moravia, they place the beginnings in the period around 1100 A. D. The evidence of the archaeological sources is confronted with the testimony of the written evidence and critically also with the conception of art historians, who do not suppose a boom of sacral architecture in the rural milieu until the second half of the 12th century and later. The shift of the beginnings of parish organisation further into the past opens a number of historical and methodological questions.
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