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The present article is focused on the classification of the South Slavic manuscripts of the oldest translation of the Synaxarion. The study is based on 15 copies dating back to the 13–16th centuries and containing texts from September to February. As a result of consistent analysis of the structural and linguistic features, four editions were distinguished. The Bulgarian edition consists of copies of Bulgarian and Serbian origin (Grig. 23, BAN 72, Rum. 319, SANU 53, Pog. 58, Hlud. 189, Рс 705, Hlud. 191, Srem. 323), whose texts, with certain exceptions, reflect the traditional translation of the Church Slavonic Synaxarion, known from the copy Sof. 1324. The Serbian edition includes four Serbian codices (Pog. 463А, Uvar. 70, HAZU III.с.6 and Wuk. 38), whose hagiographic articles have obvious linguistic and compositional differences. The editing of the oldest translation of the Synaxarion, which led to the appearance of the Serbian edition, might have been carried out in the Serbian written tradition. However, we should not exclude the possibility that these linguistic and compositional features were characteristic of the East Slavic copy of the Synaxarion, transferred to Serbia in the late 12th–early 13th century. In the Serbian medieval tradition, the Synaxarion was not only rewritten, but also edited, because the copy Wuk. 37 represents the shortened version of the Serbian edition. South Slavic copies of the Bulgarian and Serbian editions are based on different Eastern Slavic archetypes, suggesting that the copies of the oldest translation of the Synaxarion were transferred to the Balkans not less than two times.
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Der Artikel beschäftigt sich mit dem Thema Patriotismus in polnischen Einwandererfamilien im Kontext soziokultureller Verhältnisse in Deutschland. Ziel der Studie war es, den in Familien kultivierten Patriotismus zu erforschen und die Frage zu beantworten: Handelt es sich um einen Wert, der die Wahrung der nationalen Identität ermöglicht? In dem Artikel wurden die Ergebnisse einer soziologischen Studie (Umfrage), die man bei der polnischen Mission in Deutschland durchführte, verwendet. Das zusammengetragene bibliografische Material wurde für die kritische Analyse der Studie herangezogen.Basierend auf den Forschungsergebnissen stellt man fest, dass der polnische Patriotismus, der von der deutschen Sozialkultur und Religion unter Berücksichtigung der herkömmlichen Umstände verifiziert wurde, seine Authentizität bewahrt und vor nationalistischen Einstellungen schützt. Daher bleibt der Zusammenschluss von Glauben und Polentum tief im polnischen Patriotismus verwurzelt, das authentische und universelle Erbe, das in polnischen Familien an nachfolgende Generationen weitergegeben wurde, vertretend. Aufgrund der durchgeführten Untersuchungen lässt sich bestätigen, dass Patriotismus auch in polnischen Familien in Deutschland gepflegt wird. Patriotismus sollte vor allem in der Familie vermittelt werden, deswegen sollten Eltern die religiösen Traditionen (Glaubenserziehung) mit den nationalen Traditionen (polnische Bräuche und Kultur) verbinden.
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Review of: Andrzej Draguła - G. Zubrzycki, Spokojna rewolucja. Tożsamość narodowa, religia i sekularyzm w Quebecu, tłum. P. Dobrosielski, Nomos, Kraków 2020, 354 s.
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La reconstitution de l’aide accordé par les princes roumains, depuis les premiers siècles de l’existence des deux principautés extra-carpatiques et jusqu’au moment de la sécularisation de la richesse des monastères à l’époque d’Alexandre Ioan Cuza (1863), reste encore un objectif à accomplir dans l’historiographie roumaine, bien que les recherches réalisées dans ce sens au cours des dernières décennies soient plus que remarquables et aussi prometteuses. Malgré ces efforts et ces bénéfices historiographiques on trouve encore, dans les archives du pays ou de l’étranger, de nombreux « miettes » documentaires de ce genre qui attendent encore d’être récupérés et qui contribueront sans doute à une meilleure connaissance de cette réalité. Les documents analysés et publiés par l’auteur dans cette étude sont également un témoignage dans cette direction. Ayant comme point de départ les données fournies par les documents au-dessus mentionnées, dans une première section l’auteur reconstitue l’historique des liens entre le monastère de Vlatadon (Thessalonique, Grèce) et Valachie, à partir de l’année 1587 jusqu’au milieu du XVIIIe siècle. Dans la deuxième section, l’auteur offre des détails sur les contacts, inconnus jusqu’au à ce moment dans l’historiographie roumaine, entre la Moldavie et l’établissement monastique – dont l’existence ne semble pas également être connue – de Schepastos / Chepastos, tout près de la ville d’Adrianopol (aujourd’hui Edirne, en Turquie), mise sous le patronage de la Sainte Vendredi. Dans l’annexe de l’étude, l’auteur publie le texte intégral des neuf documents découverts et qui ont été à la base de son analyse.
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Review of: Ks. Łukasz Simiński, Opiekuńczo-wychowawcza działalność Zgromadzenia Sióstr św. Elżbiety w latach 1905-1939. Na przykładzie Biskupiego Zakładu Wychowawczego dla Dziewcząt pod wezwaniem św. Anny w Kamieniu Krajeńskim, Wydawnictwo Katolickiego Uniwersytetu Lubelskiego, Lublin 2018, ss. 187
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The article presents selected aspects of the social and religious life of the Roman Catholic community of Lviv in the Soviet Union over the years 1945-1991. The Catholic Church in the Polish territories annexed by the USSR was subordinated to communist legislation, which fought religion and spread atheism. Ecclesiastical structures were dismantled, and the clergy and believers were repressed. Despite this, the Church as a community of believers continued and used various opportunities for continued activity. The article presents the attitudes of the Lviv clergy towards the Soviet authorities and their covert pastoral activity among the faithful. Particular attention was paid to the clergy who became symbols of the Lviv pastoral care after World War II. They were priests: Karol Jastrzębski, Stanisław Płoszyński, Zygmunt Hałuniewicz and Rafał Władysław Kiernicki, a Franciscan.
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Odavno me zanimalo pitanje, kako su današnja Bosna i Hercegovina, ili kratko rečeno Bosna, isprva posve, kasnije znatnim dijelom katoličke zemlje, izgubile svoj katolički karakter. To je pitanje još do danas ostalo u mnogim pojedinostima nerazjašnjeno. Nije dosta upirati prstom samo na izvjesne krupne činjenice kao na pr. na pojavu patarenske „Bosanske crkve“, islamizaciju naroda i doseljenje pravoslavnih masa u mnoge bosanske krajeve. Ni jedan od ta dva važna historijska fakta nije još dovoljno, a kamo li potpuno osvijetljen. Ali ni sve tri te činjenice zajedno još ne mogu da u cijelosti objasne nazadovanje katolicizma u Bosni; pogotovo ne mogu, ako se na pr. islamizacija, koja je laganim tempom trajala više stoljeća, svede tek na jedno kraće historijsko razdoblje na pr. od prvoga pada izvjesnih dijelova Bosne u turske ruke do vremena Gazi Husrevbega.
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Pilgrims from the Iberian Peninsula, from the kingdoms of Castile, Aragon, Navarre, and Portugal, were an indispensable part of European pilgrimages from Venice to Palestine from the very beginning of travels to the Holy Land (a total of 85 persons have been recorded from the lands of the Spanish Crown and 68 of those have been identified; 60 of them came from Portugal, 32 of them known by name). This is evidenced by Venetian state and chronicler records, but above all by the relatively numerous travelogues (6 Spanish and 3 Portuguese authors have been analyzed). Motivated by deep and sincere religious feelings, of which one finds confirmation in their writings as well as in general biographies, they set out from all parts of their countries on this expensive, tiresome, and too often perilous sea voyage. Very similar to the German or French pilgrims, they came from all walks of life, but persons from ecclesiastical circles prevailed from the mid-16th century. Somewhat surprising is the large number of women, which generally differs from the situation in other ethnic groups. Due to their choice of Venice as the port of departure, they had to sail along the Croatian Adriatic coast. Some, however, used new geographical discoveries and came to Jerusalem from the east, visiting the Adriatic cities only on their return. Depending on the type of vessel (galley or one of the proper sailing ships – cocca, nave, or galleon) and the official or business tasks of the ship owner, they docked in various ports from Poreč to Dubrovnik. And while members of the nobility recorded secular curiosities, with a noticeable liking for “miracles”, the clergy placed considerable emphasis on the religious situation. In this respect, what united them was their surprise at the encounter with Glagolitic liturgy (the question is what impressed them more – the Mass in Zadar or the singing in Jerusalem). St Jerome was recognized as a strong link between his native Dalmatia and the distant Iberian lands. The political reality was quite astutely perceived and the pilgrims knew about all various changes – the attitude of Dubrovnik towards the Holy Roman Empire, the Venetian territories from Istria to Boka, and the intolerance between Venice and the Dubrovnik Republic – but the political Croatia escaped their observations.
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Review of: Zlatko Kudelić - C. Scott Dixon, Beat Kümin, eds., Interpreting Early Modern Europe, London, New York: Routledge, 2020, 526 stranica
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Middle Ages was par excellence the religious man's age, the individual relating to the religious community to which he belonged. Relations between different faith communities in a state were governed by political power in the interests of time. In case of Moldavia, the Reign defeated the Orthodox Church of a majority, establishing tolerance relations between subjects of different religions/confessionals. In the sixteenth century, following changes in perception, the high clergy could influence an intolerant attitude towards non-Orthodox.
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Cardinal Juraj II. Drašković was among the first to play a key part in the Catholic renewal of Croatia and Ugarska that began with the Primate Antun Vrančić and the Archbishop and royal vicar Miklos Telegdij. It took an astounding amount of wisdom and tact for the Croatian son, the Bishop of Pecs, Zagreb and Đur and the Archbishop of Kalač and Cardinal Drašković to strengthen the Catholic Church in the Kingdom of Ugarska and Croatian lands. It was the proper moment for preventing the advancement of Protestantism. Drašković was among the first to enforce Church reform in the spirit of the Council of Trident and took measures, as the Bishop of Pecs (but also as the Bishop of Zagreb and the Ban of Croatia and the later Bishop of Đur), to stop further advancement of the Reformation by simultaneously founding school institutions and starting up and strengthening the education of ministers in Upper Ugarska i.e. Slovakia today. On the emigration of the Vlach population from Western Papuk, Ravna gora and Psunj as well as neighboring areas by the end of the 16th and the start of the 17th century. The process of emigration from the area in question at the end of the 16th and the start of the 17th century (with the immigration that followed) created ethnic, language, socio-economic and cultural relations that were the basis of the following spatial organization and structuring of the populace which is still relevant today. The defeats of Ottoman troops at the border of the Ottoman and Habsburg imperial systems and the lands between the rivers Sava and Drava had more and more effect on the Christians in the Ottoman bordering sanjaks. The Vlach population of the Pakrac and Cerna sanjak, especially, started to organize themselves and cross over to the Habsburg side in a greater number at the end of the 16th century. That should be specially observed in the context of the „long war” (circa 1591 – 1606). This article only provides some basic information which illustrates the emigration of Vlach Serbian Orthodox populace from Western Papuk, Ravna gora and Psunj, as well as the neighboring areas, at the end of the 16th and the beginning of 17th century to the lands of Croatia-Slavonia Vojna Krajina.
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Understanding contemporary catechetical debates and challenges requires taking an analytical look at the creation and evolution of the catechism centred on faith concept, which was established in the 16th century and which served as a model for four centuries. This study gives an approach on the creation of catechism as a manual and as a specific pastoral practice dedicated to children. Furthermore, it presents the main lines of the catechism of the Council of Trent and the main aspects of the catechism of the 17th and 18th centuries. The 16th century was the century of the Reform. This process was directly experienced by the population, who witnessed it as a real breach for the Christianity, a simultaneous political, social and religious breach, all these four characteristics being closely linked at that time. Today, we certainly find it difficult to imagine this breach. But historians such as Jean Delumeau tell us that this Reform, as well as the following Catholic Reform constituted the response to a challenge: a changing world which is transforming radically. From this fascinating period, let us retain the elements, which seem essential to us to understand the atmosphere around the evolution of the diffusion of the faith “elements” and in particular the setup of the catechism framework, as well as its content. The new methods of printing and distributing books bring about a new relationship to knowledge. Along with humanism, the idea of personal faith is being developed. Salvation by collective membership in the Church is no longer enough. It is in this context that the first catechism manuals will be born. The manuals included the theological elements considered essential, generally organized in five chapters: the articles of the Credo (the Nicene-Constantinopolitan Credo), the Sunday prayer, the Pater Noster and the Ave Maria prayers, the commandments of God and of the Church.
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In this study we present papers and theses of students submitted in church history, in response to teachers’ assignments at the Faculty of Theology in Kolozsvár/Cluj between 1898 and 1944. These works were closely related to the history teaching church history at the Faculty, being intended to promote independent scientific research and talent management. During the period analysed here, a total of twenty-six works in church history were completed as fulfilments of the thirty-four assigned topics. The number of works submitted and the number of topics assigned varied from period to period, but they are relevantly embedded in the framework of the institutional curriculum.
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Review of: Kalina Słaboszowska - Sources for the History of Emotions. A Guide, red. Katie Barclay, Sharon Crozier-De Rosa, Peter N. Stearns, Routledge Guides to Using Historical Sources, Routledge, London–New York 2020, ss. 264, il. 10 Jan Prostko-Prostyński - Historie Kościoła Jana Diakrinomenosa i Teodora Lektora, tłum., wstęp i koment. Rafał Kosiński, Adrian Szopa, Kamilla Twardowska, Towarzystwo Wydawnicze „Historia Iagellonica”, Kraków 2019, ss. 579 Wojciech Graś - Najstarsze manuskrypty (IX–XVIII w.) i inkunabuły, oprac. Daniel Brzeziński, Grażyna Szumlicka-Rychlik, Zbiory Specjalne Towarzystwa Naukowego Płockiego, t. 1, Towarzystwo Naukowe Płockie, Płock 2019, ss. 289 Paweł Żmudzki - „Latopis nowogrodzki pierwszy” starszej redakcji. Unikatowy zabytek piśmiennictwa staroruskiego i jego polski przekład, oprac. Zofia A. Brzozowska, Ivan N. Petrov, współpr. Jan Morawicki, Series Ceranea, t. 5, Wydawnictwo Uniwersytetu Łódzkiego, Łódź 2019, ss. 2 nlb., XXX, 2 nlb., 402 Marcin Starzyński - Katalin Szende, Trust, Authority, and the Written Word in the Royal Towns of Medieval Hungary, Utrecht Studies in Medieval Literacy, t. 41, red. M. Mostert, Brepols, Turnhout 2018, ss. 416, il. Tomasz Walczak - Mariana Goina, The Use of Pragmatic Documents in Medieval Wallachia and Moldavia (Fourteenth to Sixteenth Centuries), Utrecht Studies in Medieval Literacy, t. 47, Brepols, Turnhout 2020, ss. XVII+329, tabl. 2, il. 26 Jarosław Nikodem - Sergiej Polechow, Itinerarium wielkiego księcia litewskiego Witolda: 4/5 sierpnia 1392–27 października 1430, „Rocznik Lituanistyczny”, 5, 2019, s. 9–120 Adam Kozak - Księgi ławnicze Starej Warszawy z lat 1453–1535, red. nauk. Agnieszka Bartoszewicz, [wyd. Agnieszka Bartoszewicz, Krzysztof Mrozowski, Maciej T. Radomski, Katarzyna Warda, Urszula Zachara-Związek], Wydawnictwa Uniwersytetu Warszawskiego, Warszawa 2020, ss. 1123 + 4 nlb., il. 8 Patrycja Szwedo-Kiełczewska - Najstarsze rachunki przemyskie (1472–1510), wyd. i oprac. Anna Łosowska, Michał Schmidt, Archiwum Państwowe w Przemyślu, Przemyśl 2019, ss. 252, il. kol. 5 Karol Łopatecki - Marek Wrede, Itinerarium króla Zygmunta III 1587–1632, Wydawnictwo Naukowe Semper, Towarzystwo Miłośników Historii, Warszawa 2019, ss. 388, il. 3, map 15 Jakub Rogulski - Marek Górny, Potoccy herbu Pilawa w „Traktacie o familiach i koligacjach” Jana Stanisława Jabłonowskiego. Analiza pamięci genealogicznej magnata polskiego, Acta Universitatis Wratislaviensis, t. 3878, Wydawnictwo Uniwersytetu Wrocławskiego, Wrocław 2018, ss. 644, 2 nlb., il. Marek Konstankiewicz - Marek Adamczewski, Sfragistyka państwowa i samorządowa II Rzeczypospolitej Polskiej. Geneza niektórych rozwiązań prawnych, Wydawnictwo DiG, Warszawa 2019, ss. 247, 1 nlb., il. 69
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When Poland regained its independence, a decision was made to pull down the Orthodox St. Alexander Nevsky Cathedral as part of clearing Warsaw’s public space from the remains of the symbolic politics of partition. This matter was widely commented on both among the political elites of the Second Polish Republic and the residents of Warsaw, and the inhabitants of whole Poland were informed about it. Social organisations and the Town Hall of Warsaw were the first to take the issue of demolition of the Cathedral. Information on this subject appeared in the press and reached the Government of the Polish Republic. The Presidium of the Council of Ministers took a stand on this matter at the request of its Chairman, Ignacy Jan Paderewski. It was unambiguous – the Cathedral had to be demolished, and the Ministry of Public Works was to do it. Due to the interventions of the Ministry of Religious Denominations and Public Enlightenment and the Ministry of Military Affairs, demolition was ceased. This subject was again taken up by the Legislative Sejm which, after conducting public consultations and lively discussions at the plenary session, postponed the demolition for a later period (interestingly, requests for demolition and maintaining the Cathedral were presented to the Sejm by representatives of one party).
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Reviews of: 1. Arhierie și Filantropie. Înaltpreasfințitul Părinte Ioan Selejan la 7 decenii de viață. Omul păcii și al mângâierii, coordonatori preotul dr. Ionel Popescu, preotul Mircea Petru Szilagyi, conf. univ. Claudiu T. Arieșan, preotul dr. Daniel Aron Alic, Editurile Partoș / Centrul de studii Banatice Vârșeț, 2021 392 pp; 2. Constantin Brătescu, Vocație culturală și spirit academic în Banat – Contribuții caransebeșene – Editura UZP (Uniunea Ziariștilor Profesioniști din România) București, 2021, 321pp.; 3. Prot. dr. Ioan Bude, Temeiuri biblice Noutestamentare cu privire la oficierea Sfintelor Taine și Ierurgii bisericești, vol VIII, Ierurgiile bisericești, Editurile Învierea și Eurobit, Timișoara, 2021, 120pp.; 4. Preot Liviu Vidican-Manci, Propovăduirea Evangheliei în Era Digitală. Impactul catehezei și al predicii asupra „generației digitale” prin utilizarea noilor tehnologii ale informației și comunicării, Editura Presa Universitară Clujeană, Cluj-Napoca, 2020, 254 pp.
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Within the medieval political framework, the Christian and roman elements are crucial for the recognition of the imperial status. This study aims to describe the Russian interpretation of two byzantine concepts related to these elements, namely translatio imperii and symphony. We argue that these concepts were integrated as an inherent part of the Russian culture, both by the political and ecclesiastical powers, and contributed to shaping the Russian understanding of the divine origin of the tsars’ power. In the attempt to place Russia in the sacred history of the world, a number of texts are developed in which Russia is portrayed as the ultimate destination for the imperial regalia, following the prophecy of the four empires from the biblical book of Daniel. By claiming the transfer and ownership of regalia, Russia becomes the final Christian empire and a new Rome. But as the power of the sovereign increases, the Church uses the concept of symphony between the two powers, in order to maintain its autonomy. The development of these concepts will be analyzed by comparing different written sources from the period.
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Report from the scientific symposium Synodality in the life and the mission of the Church, Krakow, May 5th, 2022
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Endowment as a possessed form of charity was very much present in the life of Serbian communities. Endowments are one of the best examples of an individual's love and respect for their nationality and for the spiritual and intellectual support of Serbian youth and intellectuals. The times that followed the Second World War diminished the public's interest in this type of charity, ie the fate of these funds became uncertain until they were extinguished. Today, when they are no more, the learned good deeds and the significance they had in life testify to them the most. Archival material, as well as other rich bibliography, provide a real opportunity to present the life of these endowments and their creators, as a phenomenon of exceptional importance in the Serbian people. Leaving their endowments to those who will come into the world after them, the endowments are permanently ugly. Conscious of their presumed role in a given time and space must not replace the work of those who, through self-preservation, love for the people and their neighbors and noble feelings, considered it our duty to publish their immortal deeds.
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