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Prikaz knjige Dubravke Valić-Nedeljković, ur. (2005): Crkve, verske zajednice, mediji i demokratija, Novi Sad: Novosadska novinarska škola
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Prikaz knjige Mirka Blagojevića: Religija i crkva u transformacijama društva: sociološko-istorijska analiza religijske situacije u srpsko-crnogorskom i ruskom (post)komunističkom društvu. Beograd: Institut za filozofiju i društvenu teoriju: »Filip Višnjić«, 2004.
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Although religion science was introduced in schools in the Republic of Srpska as early as 1992 (as a reflection of favourable position of religion in society), there is still a dispute of what kind of religion science a school needs: confessional or non-confessional, and judgments very from apologetics to dispute. The author explains several research findings in which the attitudes of citizens towards religion and religion science have been studied. It has been found out that younger population, females, refugees, craftsmen and workers, testees with secondary school attainment, and those who are well off have a more positive attitude to religion science. Additionally, a comparison between citizens’ attitudes to religion science and several independent research conducted between 1993 and 2001, shows a tendency in percentage growth of the inhabitants justifying the introduction of religion science in schools and its positive impact.
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If we set ourselves the aim of considering religion from historical point of view, the organization of a religious class will most often include traditional form of work, which means being focused on the knowledge that manifests itself in repetition, obedience and respect for authoritativeness. However, when it comes to monitoring the society from the social aspect and observing the changes which affect the sphere of religion itself, we can talk of a religious class as of the factor of social changes which take place within the organization/concept of the religious class, together with using the most modern methods of work which, in turn, help in developing the critical way of thinking of a mature and independent person.
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The political and societal transformation that has taken place in Serbia since 2000 has included redefining the role of religion in society. Specificities of the situation, which have made this process difficult, include an ethnically and religiously diverse population, an entangled relationship between church and state which goes back several centuries, the resulting special position of the Serbian Orthodox Church, as well as the legacy of socialism and atheism. Legal reforms still have not provided solutions to a wide range of outstanding problems in the area of church and state relations. Issues waiting to be resolved include the regulation of the legal position and registration of religious communities and the return of property confiscated from them after World War II. In Serbia human rights are in the process of gaining new meaning in society. This transformation is a long and slow-moving process and expressions of intolerance in the form of violent attacks against (particularly minority) religious communities are, unfortunately, still too regular to ignore. An encouraging development is that representatives of various religious communities have been conducting a dialogue in recent years, striving to achieve reconciliation and a higher level of cooperation. This includes conferences and religious services organized and conducted by representatives of different religious groups. When looking at developments in the area of church-state affairs in recent years, one cannot escape noticing that several positive steps have been taken. These include the bringing of new legislation and attempts at harmonizing national law with international standards; the increased legal guarantee of general human rights protection, and a stronger and wider interreligious dialogue. Negative phenomena include a low level of religious tolerance in society; the postponement of resolving outstanding legal questions; the preferential treatment of the Serbian Orthodox Church by the state, often at the expense of the other religious communities, and the general discrepancies between the written letter of the law and its implementation in everyday life.
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Prikaz knjige: Ajlin Berker (2004): Novi religiozni pokreti. Niš: Zograf
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In the focus of this paper, which presents some closing chapters of the diploma paper on philosophy with the title “Principles of the Roman comprehension of guilt”, are epochal changes that occurred in Rome by the beginning and spreading of Christianity. The process of the establishment of the Christian principle was tedious both intellectually and historically, leaving deep scratches on the path of human development, reshaping completely the antique way of comprehension of human-to-human and human-to-the- world relationship. That historical framework served as a key for the understanding as how the Roman epoch ended and, eventually, for the understanding of the antique attitude toward guilt, which was raised to a universal level in Christianity by a developed comprehension of Christian religious guilt.
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The Old Catholic Church was established as a reaction on the decision of the Vatican Council in 1869-1870 and on the proclamation of dogma about infallibility of the Pope. Activity of this Church will be considered in this work, with special emphasis on its existence after the Second World War and some aspects regarding the State relations toward the Old Catholic Church. New Government had voluntaristic approach in respect to the functioning of various religious communities so that the Old Catholic Church, as well as some religious communities, was used for a daily political needs.
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There is no more urgent job for sociologists of religion than to study protestantization of Roma, since the phenomenon is current and »alive«, still taking place and boiling, it should be encircled before it stops, »dies out« and »stones«, becomes institutionalized and part of the routine. There is no more appreciative job for sociologists of religion than researching protestantization of Roma since the phenomenon is so complex, far reaching and determining that involves in itself everything that Sociology of religion should investigate. They should start with solving the riddle: »What is protestantization of Roma – evangelization, conversion or pure proselytism?« Or maybe a little bit from everything.
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Religious education has been of great importance since the first human history. Religious education in Muslim societies has continued in various institutions in the historical process. Although it was interrupted from time to time, religious education continued in our country during the Republican period. We have examined this in this article by dividing it into important turning points. Since 2012, we see that religious education has increased quantitatively with the increase in elective religion courses. Seeing what happened in terms of quality is the subject of another research. Therefore, we have not touched on that subject.
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Pojava Izabranih djela Husein-efendije Ðoze u pet knjiga ima dvostruki značaj. Ovo izdanje je kulturnohistorijski vrijedan izraz oduživanja duga vjerskom piscu i učitelju koji je zadužio Islamsku zajednicu i bošnjacki narod. U isti mah, izdanje je duhovno i povijesno važan prilog promišljanju duhovno-povijesne situacije vremena u kojem živimo i našoj potrebi da to činimo zajedno sa misliocem koji je obilježio neke od bitnih smjernica tumačenja vjere i kretanja vjerskog života Bošnjaka u drugoj polovici dvadesetog stoljeća.
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Definitions of the terms “traditional” and “modern”, relating to the chanting tradition of the Eastern Church, sprang from research into so-called kalophony – a specific compositional method that established melismatic melody. Despite differing academic opinions about the origins of this melody in the liturgical practice of the Eastern Church, it is evident that very embellished and elaborate kalophonic melodies appeared frequently from the mid-13th century onwards. The compositional treatment of various genres of these melodies began historically with partial respect for the established hymnographic text. This was followed by a more liberal arrangement, ending in a total departure from any textual base (kratema). The fact that the melody in melismatic mode superseded the text suggests that kalophony represented a certain kind of modernity. Even though musical manuscripts in neumatic notation had no written rules about methods of composition or how to balance tones and words, in the tradition of the Easternchanting practice, melody was always recognized as a helpful addition, an exegesis of the textus receptus. In order to fully comprehend the introduction of this “new sound” and “new style”, this study focuses on the work of a major protagonist of them, a monk from the Great Lavra, blessed John Koukouzeles. I consider the following questions: 1) The purpose and function of chant in the art of Byzantium in general 2) The role of the composer/ artist and his creative freedom 3) Evaluating criteria for church-related arts/composition 4) Criteria which immortalized or buried artwork/composition of the time Allowing for what possibly motivated John Koukouzeles and his contemporaries to compose kalophonic melodies or to kalophonically modify old, traditional melodies, this study focuses on the effects that hesychasm had on the chanting practice of the time. Considering the theological validation of kalophonic modifications of some liturgical hymns, an attempt was made to interpret the introduction of kalophony as a reflection of prevailing tendencies in Byzantium church life at the dawn of its demise, which affected all areas of artistic production. One of the leading hesychast theologians of the time, St. Gregory of Palama (who shared at one point monastic community with St. John Koukouzeles in the Great Lavra) questioned whether continuous prayer, simultaneous to breathing, a practice taught by hecychasts, could influence composers in their chanted prayer. Did they too want to prove that chanting which acts (in time), as continual prayer, leads to unity with God? Did the composers seek melodies that would express the apophatic, melodies that no longer needed words? Could it be that the result of their creativity (kalophony) replaced the old poetics of the chanting art with the newly discovered beauty of their sound? In this study, the questions of whether the 14th century found its Ars Nova in Byzantine neumed manuscripts and whether these new compositional principles preceded modernism, or were, as implied by the aforementioned questions, a reinforcement of the tradition with a new means of expression, is answered by the fact that the Eastern Church included John Koukouzeles in the assembly of the saints. Thus, his opus, albeit new, was recognized in the foundational spirit, and as such, endures through the history on its way to Eshaton.
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The article draws attention to the causes of the tendency to marginalize the common good and the problems of raising the quality of valuable life in a world subordinated to individuals maximizing self-interest quantifiable in market terms. The author calls for attention to the need to respect those spiritual determinants of human capital modernization that shape the will to act for integrated development. The analysis is reduced to pointing out the importance of the axiological deposit of the Christian religion and explaining why this deposit is consistent with an orientation toward integrated development.
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Shari’a law problems of Muslim minorities more and more occupy the attention of contemporary Islamic lawyers and scientists. At the beginning their attention was aimed at solving of single questions and dilemmas and recently it is more and more being aimed towards theoretical foundations and methodological framing of a new type in the field of fiqh which is, by many experts, named as “fiqh of Muslim minorities”. This paper brings a cross section and analysis of some important discussions and treatises on the character, problems, position and significance of “Muslim minorities’ fiqh”. It treats the principles of general usul-fiqh and the regulations of fiqh which are used in the attempts to found this, conditionally said, new branch of fiqh. The analysis of these attempts develops all complexity controversies, dilemmas and contradictory opinions of the treated problem. All that makes a reason more for the research workers to take a more serious approach to the problem of fiqh at Muslim minorities and offer some new many-sided, multidisciplinary researches which would make life easier to the Muslims in non- Muslim countries to get accustomed to the new society to find the best model of integration into the society and at the same time, preservation of their religious and cultural identity.
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Every year in Mecca during the Hajj a great number of pilgrims are gathered. The number has constant tendency of growth. Saudi Arabian authorities make great efforts and constant investments to provide optimal conditions according to high standards suitable to contemporary Muslims, for as many as possible pilgrims to perform their hajj duties. It is evident however that many tragedies with human casualties happen because of crowd, disturbance and jostling. This problem has been discussed at the session of the Academy of Islamic Law of Organisation of Islamic Conference in Mecca. The Academy gave the instruction on the problem, some of which are presented in this paper. The most of the text deals with the legal aspect of understanding of the hajj regulations connected with Haram al-shareef, because on of the main generators of the crowd problem is pilgrims’ inadequate knowledge of the Hajj regulations connected especially with the problems of crowd. The regulations about tawaf, kissing the Black Stone, standing at Multazam, ramal, and the two rak’ahs of tawaf sunnah.
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In notated collections of Serbian church hymns from the 19th and 20th century there are, among others, communion songs with texts that were not regulated by the Typicon. These so-called “arbitrary communion songs” have been very popular in the recent tradition of Serbian church chanting. They have been gradually pushing out the hymns that are regulated for singing on concrete days and feasts during the church year. Analysis of possible influences that determined the way texts and the melodies delved into the recent Serbian church chanting follows two possible directions. The first commenced from late-Byzantine singing tradition; more specifically, from a group of songs that although based on liturgical texts, were performed in extraliturgic occasions. These are calophonic irmoi which were composed by a great number of known late-Byzantine masters of singing. The second direction had its beginning in Russian spiritual music that generated a new melodic genre, kant, based on western models. The majority of those compositions have freely written spiritual texts, too, and not part of the liturgy. Kanti were, namely, singing numbers in liturgical dramas – theatrical pieces with Christian historical themes. The majority of arbitrary communion hymns from Serbian collections have texts from the psalms or use texts for irmoi of specific canons. There is only one text that does not belong to the output of church hymnography. In spite of that, the melodies of the analysed hymns reflect the presence of traditional compositional procedures characteristic of late-Byzantine and Serbian traditions. On either side, they possess atypical musical phrases that relate them to the the kanti. The usage of paraliturgical songs instead of communion hymns is commentated upon from the liturgic aspect also. That song belongs to the central part of the Liturgy and most fundamental during the service of the Orthodox church. Therefore, the deviation in Serbian practice from the rules that define its place and role demonstrate the distancing from the tradition, raises a fundamental question: is liturgical meaning being compromised.
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In our discussion of the social narrative, we ad- dress such issues as in vitro fertilization, human cloning and gender reassignment. These diagnoses are based on the results of sociological studies and nationwide surveys carried out in the two decades of the 21st century. In the past few years, the views of schoolchildren on bioethical issues have undergone progressive liberalization. Diverse views on important bioethical issues were found among Polish high school students surveyed in November and December 2022 and January 2023. In vitro fertilization was judged accept- able by 63.8% of the surveyed schoolchildren,“it depends” – 17.2%, unacceptable – 7.4%, difficult to say – 11.6%; human cloning (respectively) – 25.7%, 21.7%, 21.9%, 30.7%; gender reassignment – 42.2%, 15.7%, 28.3%, 13.8%. The average rate of bioethical issues analyzed was as follows: acceptable – 43.9%,“it depends” – 18.2%, unacceptable – 19.2%, difficult to say – 18.7%. Combining the first two responses, we get a rate of 62.1% of those who allow these behaviors as excus- able (permissible).The Catholic Church’s position on bioethical issues was supported by slightly more than a fifth of the schoolchildren surveyed.
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Од 12. до 26. сситсмбра 2001. годинс одржан je v Јсрсвану (Јсрмснија) Други мсђународни фсстивал и симиозијум «Традиционална и духовна музика - наслеђе човечанства» (Traditional and Sacred Music - Heritage of Humanity) односно пуним називом «Традиционнам и духовнам музмка - наслсдис чсловсчсства (Восток - Заиад: диалоги в Армснии). У оквиру симиозијума билс су ирсдложснс три области: Исток и Заиад - антитсза и синтсза, Канонскс традицијс ритуалнс и црквснс музикс и Духовнс тсмс v стваралачком дслу комиозитора v другој иоловини 20. вска.
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The most common woman’s name in Bosnia is Mary, along with its variants – Marija, Mara, Marica, Mejra, Merima, Mirjam, Merjema, and names derived from the attributes of the Virgin, such as Abida, Sidika, Kanita, or Tahira. It is often accompanied by such epithets as Our Lady, Virgin, Hazreti, Azra, Mother of God, Blessed, Saint, Most Holy, or Queen. Many churches and mosques are associated with the Virgin and her name in one way or another.
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