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The purpose of this article* is to examine Khanty spatial ritual behaviour in the context of the simultaneous application of different ideas about sacred landscape. I aim to demonstrate the functional pattern behind handling seemingly ambivalent characteristics of cosmological models in the tangible ritual performance of the Khanty, an indigenous people inhabiting the taiga and forest taiga zone of Western Siberia. I explore three cases in which the concept of sacred topography is applied among the Khanty by exploring two public ceremonies of reindeer sacrifice and one episode of a post-funeral rite. It appeared that the spatial conceptualisation is different in different rituals. During sacrificial ceremonies, the Khanty position the Upper World in the southern direction, while in the case of death rituals, the Upper World is projected towards upstream of a river, even if it remains in the north. Studying different spatial orientations during rituals provides a methodological key for approaching other concepts of vernacular belief among Siberian indigenous communities.
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The Apostle Paul, in his letter to the Corinthians, writes that the mystery of the new creation “comes from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation” (2 Cor 5: 18). This verse sets the evangelical tone of the Message to the Polish and Russian Peoples, which was signed on August 17, 2012 by Patriarch Cyril I and Archbishop Józef Michalik. In this article are observations about the relationship between reconciliation as a gift of God and the mission of reconciliation that Christ gives to the Church. The main theme of the Message is the issue of reconciliation between the Polish and Russian nations. The central assertion of the document is an appeal to the text of the Lord’s Prayer, and specifically to the words, “forgive us our trespasses, as we forgive those who trespass against us.” In contrast to the Message of the Polish Bishops to the Bishops of Germany (1965), in this document, no one is asking for or granting forgiveness. Instead, the leaders of both churches appeal to the faithful to forgive one another’s faults, “so that every Pole will see in every Russian and every Russian will see in every Pole a friend and brother.” The Message opens a new space for dialogue not only between the peoples of Russia and Poland, but between Russians and Ukrainians and Poles and Ukrainians. We have here a great opportunity to open a new phase of ecumenical dialogue. In the second part of the document, there is a clear appreciation of the ethical dimension of the mission of both churches. The most urgent task of ecumenical dialogue is to determine what exactly, in our time, is the meaning of the commandment of love. Certain members of the Orthodox hierarchy see the possibility of creating a “holy conspiracy” between Catholicism and Orthodoxy against “militant secularism.” One must not, however, lose sight of the primacy of truth over practice. Despite criticism, despite its shortcomings and suggestions that this document is an exercise in fence-sitting, the Message opens a new perspective on broad-based dialogue. It may contribute to reconciliation among nations. Furthermore, as they consider forgiving the Russians, Poles will have to review their attitude to fellow Poles; the same is true of Russians. In addition, the Message opens the path of reconciliation not only between the Roman Catholic Church and the Patriarchate of Moscow, but is a precedent which sets a positive example for many other churches. The next step should be taken in Ukraine, from both the Russian and the Polish sides. In addition, the expression of a common concern for the Christian heritage of Europe is something that many people have anticipated for a long time. In matters of ethics we must speak with one voice. Let this be a voice that carries the “word of reconciliation.”
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In 18th century first theories of childhood were created and was it a turning point to consider childhood as a period, which requires its own, approved needs. According to Postman, the whole idea of education, which is currently limited to prepare youngsters to take their own place in economic life of a community in order to let them be devoted consumers. What kind of attitude should be taken by a teacher, and in what way should he shape a contemporary young man?
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The paper discusses an anonymous poem “Apologeticus” (published in Vilnius 1582) being the first direct evangelical statement in a polemics about the Confederation of Warsaw. Not only was it a defensive response to previous Catholic speeches, but also an offensive monition directed to them and provoked by the 1581 Vilnius turmoil. The objects of Calvinian attack are the Pope (alongside of the Jesuits and Stanisław Hozjusz), the Polish clergy, Polish renegades, worship of the saints and of Holy Mary, Catholic idolatry, and celibacy. The arguments, essentially conditioned by historical “there” and “then” (Vilnius between 1581–1582), with time in the writings of evangelic polemists ceased or even did not appear at all. Thus, such writings were not characterised by such intensity of emotions unfriendly to the Catholics as visible in the poem in question. Provided Piotr Skarga is “a warrior of Counter Reformation,” the unknown author of “Apologeticus” may be per analogiam referred to as “a swashbuckler of Reformation” due to his anti-Catholic invectives.
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In Austria, the concept of civil marriage and of a divorce irrespective of the spouses’ religious affiliations had not been introduced earlier than 1938. Previously it aroused a lot of controversy between the Social Democratic and Christian Social Party without any hope of solution. In this situation, the Social Democratic Governors of some Austrian Lands, particularly of the Land of Vienna, applied a section of the General Civil Code to grant a dispensation from the impediment of ligamen (§ 83 ABGB), which meant that they allowed an already married person to remarry. Many juristic problems resulted from this practice, and the attempt of the Austrian Constitutional Court to solve the problem as a “conflict of jurisdiction” made the dispute even worse. In 1938, the Nazi regime introduced the concept of civil marriage, and of divorcibility of marriages also in Austria. The Marriage Act of 1938 has remained valid in Austria to this day.
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Svako društvo i organizovana društvena zajednica je istovremeno i složen kompleks različitih pojedinačnih i grupnih kulturnih, religijskih, političkih i ekonomskih svjetonazora i interesa. Naposljetku, svaki pojedinac je manje ili više osobit i različit od drugih po svojim interesima i potrebama koje iz njih proizlaze. U današnjem društvu sve više dobija na značaju razumijevanje kompleksnosti različitih interesa i identiteta građana. Oni se nužno ostvaruju kroz slobodu kreiranja vlastitog života, svjetonazora, etike i morala. Praktično ispoljavanje jednake slobode i prava svakog građanina je osnov pravednog i demokratskog društva.
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The importance of the religious factor as the risk, existing in the demographic characters of the population of Serbia has never been separately studied. It is, nevertheless, well known that confession’s norms and learning add to formulation of some kind of thinking which are very important for the reproductive behavior. Statistical data taken from the census, as well as vital statistics, show that the relation with a certain religious system, had an impact upon the actual status of the difference of the fertility and the death rate of the population of Serbia. However, the religious influence on the demography characteristics and changes of the population should be seen as part of complex work of the socio-historical and other factors which are done by the development of the population.
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This article reviews distinguished Anglican views on the contents and scope of the Christian vocation and reveals characteristic aspects of the Anglican Christian vocation. Theological thought in the Anglican tradition differentiates into two trends, respective of the provisions by the High Church and Low Church. The first is closer to Catholicism and corresponds with much of the Catholic doctrine. The second represents the greater portion of the Anglican community – it reflects the view that is more characteristic of Protestants. Politics and religion as well as the secular and sacral were matters that, from the very start, Anglicanism began comprehending as one entity to which every believer must commit according to personal abilities. Thereby social activism became an integral component of the Christian vocation. Anglicanism understands of the Catholic Church institution of the Pope as an element of Christian stagnation interfering with an authentic realization of the Christian vocation along with its evolvement. Since it considers that the Pope represents a distorted Christianity then, by the same, he interferes in the realization of a vocation not only for the individual but also for the entire Church: a Church that is ruled by a pope cannot be what God called it to be.
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Childlessness – a New Phenomenon in the Life Courses of Women in Slovakia. Women in Slovakia and in other countries in Central and Eastern Europe whose reproductive years overlapped with the previous political regime rarely opted not to have children, and childlessness thus became a marginal phenomenon. This study provides a detailed reconstruction of long-term childlessness trends among women in Slovakia. In addition, we focus on the changes in cohort fertility and especially in first births in connection to the future development of childlessness among women born in the late 1970s and the first half of the 1980s.A very important goal of this paper is to look more closely at a group of women who remain childless in a society where people married and had children at very early age and where becoming a mother was a general norm. Our analysis is based on the Population Censuses. Using the childlessness rate and binary logistical regression, we attempt to identify characteristics which determine whether women will remain childless or not.The main finding of this analysis is that Slovakia has experienced a U-shaped pattern in permanent childlessness in cohorts between 1900 and 1970. The lowest level was observed among women born around 1940. Cohorts from the late 1960s and the early 1970s experienced rapid increases in childlessness. According to our estimations the childlessness level among women born in the first half of the 1980s may reach 18 – 20 %. A detailed analysis of the structural characteristics of the childless women showed family status and education to have a significant impact on the likelihood to remain childless. Likewise, certain differences in childlessness levels are also found in women by nationality, religion and their place of residence. Sociológia 2017, Vol. 49 (No. 5: 561-587)
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According to documents from Moscow archives, the religious and scientific context, historical course and theological significance of the studying of two important Serbian bishops and theologians, Ilarion Zeremski and Irinej Ćirić, at the Moscow Ecclesiastical Academy in the late 19th and early 20th centuries have been researched. The process of their theological education in Sergiev Posad, so far unknown to Serbian science, was of a decisive importance for their theological and scientific work latter. In this paper, through the educational and scientific activities of their professors, are presented the currents of Russian academic theological thought at the time of their schooling. Their schooling is followed from the admission to the Academy to the acquisition of candidate of theology degree, with an emphasis on the importance of the final results in the form of their candidate dissertations. It is pointed out that Zeremski and Ćirić represent the best testimony to the justifiability of theological and academic cooperation between Serbia and Russia in this period. Possitive outcomes, in their case, were the most visible in the field of Serbian biblical studies, church history and liturgical studies.
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The connections of the Savina Monastery in Boka Kotorska with Russia in the XVIII century were intensive and deep. They contained the concept of Russia as the patron of Orthodox people under foreign dominion. Inspired by Russia, the Savina Monastery fraternity had an important role in social and political events in the area of Boka Kotorska. These relations influenced the local community in Boka Kotorska through a growing awareness of the necessity of liberation from foreign dominion, migrations of people to Russia, as well as through religious and cultural novelties brought by Russian literature and artistic design motifs, which were used and applied in the local community. The central point of unification of all these influences was the Savina Monastery, where the Great Church was raised mainly due to Russian donations.
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Over the past few decades, images of suffering have been slashed across our newspapers and TV screens and have become everyday symbols in our society. Despite feeling a desperate need to protect ourselves and those we love from experiencing pain, we have developed a fascination with watching these spectacles of horror played out across the news, and the line between fact and fiction has become blurred. By looking at the teachings of the major religions alongside early philosophical thought, it is possible to trace the foundations of ideas surrounding suffering. Whilst claiming that suffering is a terrible experience that must be overcome, many religions praise the humbling aspects of suffering as ways to cleanse the soul and become righteous, charitable and strong of faith. It is this mindset that is present in society today and encourages us to facilitate suffering as a means of character building and social control.
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Milda was first mentioned by Teodor Narbutt in Lietuviu tautos istorija (A History of the Lithuanian Nation) published in 1935. Milda was a goddess of love and matchmaking. Her temples were said to have been in Aleksotas (Kaunas), another on the present site of St. Peter and St. Paul's Church in Vilnius, and one more near Seda, Maþeikiai, according to P. Tarasenka. Mythologists - romanticists of the late 19th - early 20th C, such as J. I. Kraszewski, A. H. Kirkor, D. Pođka, L. A. Jucevièius, J. Totoraitis, P. Tarasenka, and P. Dundulienë, had no doubts about the authenticity of goddess Milda and continued disseminated the information presented by T. Narbutas. In the late 19th - 20th C the legends of goddess Milda were used in the works of J. I. Krazsewski, S. Moniuszko, P. Vaièiûnas, B. Sruoga, and P. Abelkis. Over the last decade, folklore literature and periodicals have increasingly featured Milda, called the Lithuanian goddess of love. Rural tourism homesteads have been erecting sculptures of Milda, and pagan communities in different places of Lithuania celebrated Milda's festival in May.
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While reading Thomas Merton’s books one receives the impression of coming into contact with the great tradition of Christian mysticism. For a present-day reader, however, that tradition is no longer self-evident. Upon hearing the term of “mysticism” our imaginations start drawing something akin to the Baroque images of saints: bodies, twisted like those of contortionists, “ecstatic” big eyes, wrenched hands in a “piously elegant” manner, etc. Yet the essence of mysticism does not consist in ecstasy, visions or in any other kind of “strong sensations” which still enchants the admirers of the “Baroque religiousity”. It is quite the opposite: mysticism starts with silence and a sincere prayer. Silence, obscurity, emptiness are the landmarks which set a human person free from the images created by his imagination and liberates him from the concepts formulated by his natural mind.
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Patriarcha Miron był jedną z najważniejszych osób w Rumuńskim Kościele Prawosławnym. Jego dokonania mają charakter historyczny. Jako przykład wspomnieć należy spowodowanie ogromnego zaangażowania osób świeckich w życiu kościelnym. Doprowadził do otwarcia Rumuńskiego Kościoła Prawosławnego na świat przez organizowanie szeregu konferencji międzynarodowych, liczne podróże do Ziemi Świętej i aktywną pomoc siostrzanym Kościołom. Jakkolwiek docenić należy jego zdolności organizacyjne, w szczególności jednak podkreślić trzeba jego głęboką duchowość. Był znany, jako postać wspierająca prawosławie w Polsce; dobrym przyjacielem hierarchów Kościoła prawosławnego w Polsce. Jego śmierć została odnotowana długimi dniami żałoby kościelnej w naszym państwie.
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The collapse of the New York Stock Exchange during the interwar period, the completion of the Second World War, with all its atrocities have determined a series of mutations in the social-cultural sphere, especially from the perspective of values. The post-modernism generated mistrust in the meta-narratives of modernity. The transition to post-modernity came with a change in the worldview and the contemporary world, as the old meta-narratives were deconstructed. The meta-narrative deconstruction, the post-death of God and the twilight of the debt marked the beginning of a new period where the old values are replaced with some new values tailored on the contemporary society. In this paper we wish to discuss a number of issues raised by the trans-humanist current, since they conflict with the moral and religious beliefs. As part of our approach we will deal with some aspects: the eternal life (immortality), the genetic editing and the moral perfection (moral enhancement). Our argument is that it is wrong and immoral for the man to intervene in the divine work in order to change the human nature as man as a rational being must assume the condition of being mortal and obey to the divine will, without trying to modify this status in any way.
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The first Latin American Pope chosen as Saint Peter’s successor led up to an unprecedented event in the bimillenary history of the Church. His ideological and pragmatic points of view, as well as his personal and intrinsic virtues, were the distinctive features that catapulted him as an indisputable world leader and model actor in International Politics.As a consequence of this expertise demonstrated by the Bishop of Rome, different issues have been established in the media and in the global public opinion. This can be seen in the anthropological and social aspects of his discourse, which he has successfully instated, as if he were an experienced and successful politician.As a result of Francis’s supremacy due to his leading position and the evident change of direction of some political, social and economic issues by the Church, his discursive production - especially the apostolic exhortation EvangeliiGaudium (The Joy of the Gospel)- are essential to understand his conception of politics.
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The pastoral trips of Pope Francis to Cuba and to the United States were not only religious. The political activity that he organized to consolidate the relationship between the two recently reconciled countries was remarkable. Through visits, meetings and masses the Pope expressed his position and concerns about various arguments, beyond the recomposed Cuban-American relationship. During the trip he addressed subjects including the environment, poverty, family, union, freedom, all of which were themes that the Pontiff had clearly stated in his encyclical Laudato Si ‘(2015) and his Apostolic Exhortation Evangelii Gaudium (2013). With this trip, Pope Francis ended up consolidating his status as a global politician as well as a pastor with a high degree of acceptance not only among Catholics.
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