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The article mentions the visit of the French President Jacques Chirac to Romania, in 1975. Being a faithful man, an Orthodox liturgy at a historical church in Rădăuţi was included in his schedule. The church service that President Chirac attended was officiated by Metropolitan Iustin Moisescu, the future patriarch.
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The article evokes archimandrite Grigore Băbuţ (1915-2007), who was the director of the Holy Synod’s Library. He was connected, through a life-long friendship, to Metropolitan Bartolomeu Anania and Patriarch Teoctist. He made his way up to the Cheia Monastery, starting from his hometown Teişani, where he was the third in a family with 11 brothers. He studied at the Cernica Seminary, where he met the future Patriarch Teoctist and the one who would become the spiritual father of many people from Bucharest, Father Sofian Boghiu, At the young age of almost 20 years, the future director of the Holy Synod Library, took the angelic robe at Cheia Monastery, where his uncle, Archimandrite Grigorie Georgescu, has been the previous abbot. Father Gregory Băbuţ was a discreet and authentic scholar. His genuine vocation for friendship was for his fourth vote after the three known votes of the monk (obedience, poverty, chastity). And his friendship also had a threefold source: discretion, loyalty, generosity.
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The Romanian Orthodox Church played a major role in the movement of the national and political emancipation of the Romanians in Transylvania in the 19th century. This study seeks to identify the Orthodox clergy who were among the 1228 deputies, delegates or official representatives of “all Romanians in Transylvania, Banat and the Hungarian Land” who voted in Alba Iulia on December 1, 1918, “the union of those Romanians and of all territories inhabited by them with Romania “. The first part of the material briefly illustrates the events leading up to the convening of the Great National Assembly in Alba Iulia, and the second part presents the ex officio deputies and then the deputies elected in the electoral constituencies of Transylvania, Banat, Crişana and Maramureş.
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The Roman Catholic parish in Rembieszyce (Świętokrzyskie Province) was established in 1438 on the initiative of the Odrowąż family – owners of Rembieszyce and nearby villages. Historical sources confirm the presence of two parish churches in the Old Polish period: the oldest one, built before 1438, was destroyed as a result of old age; the second, erected in 1751 thanks to the efforts of the local parish priest Ludwik Sakiewicz, burned down in the 1890s in unknown circumstances. In the years 1798–1799, the contemporary collator Franciszek Saryusz Wolski founded the third temple, which has survived to this day in an almost unchanged form, being a valuable monument of wooden sacred architecture in Poland. The published document presents the appearance and condition of this sacred building in the second half of the 19th century, describes its decor and equipment, tombstones, and it names consecutive priests working in the parish. This source significantly enriches our knowledge about the local temple and the parish itself.
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The present study aims to answer the question: “What is the contemporary relevance of Metropolitan Bartolomeu’s sermons?” Taking into account, for example, a concrete reality: despite the passage of time and the fact that we still do not have the complete homiletical works published, his words of wisdom are followed with great frequency, especially on youtube, but also by other means offered by modern techniques, and many young people are happy to discover him. Why and what are the advantages of this exceptional pastoral-homiletical impact?In order to respond with increased objectivity, I considered necessary a corroboration of opinions and arguments seen from two angles: of the homiletical principles and methods, specific to the Orthodox pulpit, and at the same time, of the other efforts in the public and private life of the hierarch. This explains the double authorship of the study, one being an homiletics professor and the other author being one of the closest disciples and collaborators.
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As for its social pedagogy projects, Astra pursued, since Andrei Bârseanu’s term of office, an extension of the institution to the entire Romanian society, aiming at both the creation of subsidiaries and the cultural collaboration with the companies in the old Kingdom of Romania, even a possible federalization with Professor Nicolae Iorga’s Cultural League has been under discussion. In this respect, during the inter-war years, delegates of the national Houses, the Royal cultural Foundation “Prince Carol”, the Cultural League and the Society for Culture and Literature in Bukovina began to attend the general meetings of Astra. In a complicated and diverse internal context in Romania, manifested at the economic, social, political and cultural level by the politicking of the first interwar decade dominated by the national Liberal Party, Vasile Goldiş, was elected president in 1923 at the General Assembly of Astra in Timisoara (August 18-29, 1923). Between 1920-1930, Astra was faithful to its creed, extending its activity beyond the mountains, creating its subsidiaries in Moldova (Ceahlău, Focşani, Iaşi, Panciu), in Muntenia (Bucharest, Ploieşti, Râmnicu-Vâlcea), in Bessarabia (Cetatea-Albă, Ismail, Orhei Tighina)
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A breakthrough role of the Congregation of the Mission in the proces of shaping sepulchral space in Warsaw is well-known and commonly appreciated. In spite of Vincentians’ indisputable merits in that field as well as many papers devoted to Warsaw necropolis as well as to this congregation, this topic has not been tackled in a thorough historical monograph. Such a lengthy paper would have to take account of the real time in which moving cemeteries away from the cities began and explain its causes. It has been shown in this article that in research on extra-urban cemeteries an assumption had been made for a long time that at first some legal rules ordering their creation were enacted. Only later (despite no small resistance) did it come to implementing these rules. However, new studies show that in the 16th, 17th and 18th centuries burial sites were organized without any strict obligations to bury the deceased outside of the settlements. It was done out of necessity which derived from overfilling of temple undergrounds and cemeteries located next to churches. Warsaw which was considered a huge city in the 17th century followed this pattern thanks to the Vincentians who introduced a new manner of locating cemeteries both early and consistently.
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The sculpture presented in this article is the oldest and most valuable historical treasure of this kind in the Radom Region. It probably originated in the 1360s or 1370s. Originally it was placed in the city walls of Radom, or more precisely, in the so-called Cracow Gate. At present, following its thorough conservation, it is exhibited at the Cathedral Museum in Radom.
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Eduard Krajňák (1848 – 1924) was a teacher of classical languages at the Catholic grammar school in Bratislava. In addition to his pedagogical activities, he actively spoke in favor of the Catholic Church, whether in the journalistic, enlightenment, but also in the political sphere. He compiled a prayer book for soldiers, Boh moja nádej (God My Hope), and for 10 years led the administration of the popular religious magazines St. Adalbert (Vojtech) and Buditeľ katolíckeho ľudu (The Supporter of the Catholic People). We know from his correspondence that thanks to his contacts with important people, he supported and helped many Catholic priests. As a Christian socialist, he also became involved in setting up Christian unions in Slovakia after the coup in 1918.
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We will explore the position of the Church in a disintegrated society after the fall of the Western Roman Empire, its mediating role between barbarian invaders and Roman natives. Finally, we will outline the impact of Roman state-legal heritage on ecclesiology and the further history of the Church in the West. The disappearance of the state structure allowed the Church to expand its sociopolitical role. Newly arrived inhabitants inevitably had to embrace a developed culture — a Roman one. The primary carrier of this culture at the time, in the West, became the Church. Bishops became secular functionaries with extensive powers. One of them, who enjoyed an earlier theological reputation — the Bishop of Rome, assuming worldly duties, laid the foundation for his spiritual and temporal dominance in Europe during the Middle Ages. At the same time, this was the beginning of the development of a different ecclesiology. Juridical and clerical mysticism that sought to centralize the Church in the West placed one person on the pedestal of the primacy and super arbitration of the universal Church — the pope of Rome. That marked the beginning of the schism with the East.
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This study, entitled „Saint Nicodemus of Tismana in the Light of New Research”, covers the following divisions: Preliminaries; Duration of life, the birthplace and the ethnicity of the hesychast from Tismana; Own and assigned monasteries; St Nicodemus – a partial reorganizer of the Romanian monasticism; Possible agent of the byzantine Patriarchate or of the king Sigismund of Luxemburg?; A temporary persecution and the nicodemian curse; The problematic presence of Nicodemus the Sanctified in Şiria, Buda and Rome; The spiritual - cultural activity of Nicodemus, a Romanian by naturalization; Instead of conclusions.
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This paper has a assignment to describe missionary project of Augustine’s mission in Britain and first mission of Anglo-Saxon monks in Western Europe. It will be explored the dependence the mission from the help of Rome and relation with State authorities the country they preached. Pope Gregory the Great sent the mission in Britain to preach the gospel to Anglo-Saxon tribes. The mission was dependent from the state authorities; without their permission to preach, the mission had no success. Augustine and his successors succeeded to build new Church organization dependent from Rome. One century later, Anglo-Saxon monks come to the Western Europe to preach the gospel to the German tribes. They follow Augustine’s example in preaching and forming the church organization in Western Europe only Anglo-Saxon monks did not have language barriers because their language was similar to languages of German tribes in Western Europe.
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The goal of this study is to show the beginning of the ascetic life of Saint Basil the Great. Basil’s decision to pursue ascetic life was influenced by Eustathius of Sebaste, his teacher and one of the founders of monastic movement in Asia Minor, and his older sister Macrina. After ending his studies in Athens, Basil returned home and for a short period of time he taught rhetoric in Caesarea of Cappadocia. However, he decided not to follow in his father’s footsteps. He abandoned his career which has just started and traveled to East, where he met local ascetics. Upon his return, he received the Holy mystery of Baptism, abandoned the worldly way of life and found a place of his future spiritual struggle, near his family’s estate in Pontos. There, Basil was joined by some unknown brothers and soon also, by his friend Gregory from Athens. The brotherhood in Anissa led a structured way of life; they lived together in houses they had built themselves, cultivated land and gathered for prayer. From the very beginning, Basil was the leader of the community, wrote works for ascetics, but, at the same time, he had a constant correspondence with many people from the outside world and had prepared himself for the forthcoming important service in the Church.
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The meaning and significance of this feastday, establishment of the feast-day of the Entry of Mary into the Temple, its religious and iconographic aspects are the subject of this paper. The aim of this research is to remind of the historical role of feast-days in general and enable their experience in their own time, and thus an establishment of integrity of our life. Using sources on feast-days, liturgical texts and iconography, we will complete our knowledge of this feast-day, and thus open up new opportunities for a future research.
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The goal of this paper is to present the processes of establishment and development of the SOC in Sweden, with a special focus on its organization and activities. The discussion is based on an analysis of relevant literature and internet sources, as well as interviews conducted with different representatives of the SOC in Sweden in 2017.The establishment of the Serbian Orthodox Church (SOC) in Sweden is closely linked with the increased number of Serbian immigrants during the 1960s and 1970s. The then Serbian Bishop for West Europe and Australia Lavrentije asked the former protestant priest Christofer Klasson to take care of the Serbian Orthodox mission in Sweden in 1967. The first Serbian Orthodox parish was established in Västerås in 1972. During the next seven year – long period the parishes in Malmö, Stockholm and Gothenburg were founded. After the disintegration of socialist Yugoslavia in the first half of the 1990s the population of Serbs in Sweden increased rapidly. In 1990, the Serbian Orthodox Eparchy of Britain and Scandinavia was founded, and its center established in Stockholm a year later. This period is seen as crucial in the development of the SOC in Sweden. Today, the SOC represents the second largest Orthodox Church in Sweden with around 40.000 members. It includes 8 parishes with 12 priests, and owns 6 church buildings and 2 monasteries.The SOC had a strong influence on the development of Swedish speaking Orthodoxy, so the Swedish Deanery (Svenska prosteriet), with its center in Gothenburg, and the Swedish Orthodox Province of St Anna of Novgorod (Den heliga Anna av Novgorods kyrkoprovins) in Stockholm are also under the jurisdiction of the SOC.The SOC mission in Sweden is the holy liturgy. Besides, it runs a liturgical life with all regular activities included. Apart from that, the SOC organizes a set of other educational, cultural, and artistic activities, e. g. religious education teaching, Serbian language teaching, Serbian folk dance teaching. There are also occasional contacts and cooperation with different Serbian associations in Sweden. The SOC is a member of the Christian Council of Sweden and hence takes part in dialogues with other Christian communities. Additionally, it takes care of spiritual needs of hospitalized patients as well as prisoners in Middle and South Sweden.
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