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Ha figyelembe vesszük, hogy a Babes-Bolyai Tudományegyetem által felállított normák alapján kik kaphatnak DHC címet, bizony a teológia területén nagyítóval kellene keresnünk a jelöltet. Teológiából Nobel-díj vagy újabb felfedezés, találmány?
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Sophia doctrine was evolved in European philosophical and religious creativity and was developed in the pre-Christian period (Socrates, Parmenides, Plato), was represented in Gnosticism (Valentinus) and Neoplatonism (Plotinus), in the writings of prominent theorists of Christianity – the Fathers of the Church (Athanasius the Great, Gregory of Nyssa, Macarius the Great, Gregory the Theologian), the ancient teachers of Christianity (Hilarion, Klim Smoliatich). The doctrine of Sophia, The Wisdom of God is shown in the Proverbs of Solomon Biblical Book, and also in the non-canonical books of the Old Testamentum – Solomon’s Wisdom and the Jesus’ the son of Syrah Wisdom. The Sophia doctrine as mysterious wisdom is described in Kabbalah. It was also reflected in the temple architecture and iconography of the Orthodox East, in the wider use of it at the spiritual and moral level. This doctrine has got a systematic form represented by the doctrine of sophiology in medieval mysticism (M. Eckhart, J. Böhme, E. Swedenborg), and “philosophy of unitotality” (V. Solovyov, S. Bulgakov, P. Florensky). These periods of the Sophia doctrine’s development are inherent in such ideas as a natural philosophy’s theme of understanding the world as the integration, anthropological doctrine of the relationship between nature and the absolute, the existence of God in its close association with the world.
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In this study, we will deal with “The Secret Work of the Spirit of God in the Old Testament and in Inter-testamentary Judaism”. The study is made up of five parts. The first part deals with the mysterious dynamics of Elohim, full of love and tenderness for the world that is about to be created. In the second part, we emphasized that the Spirit is the one to give life, to create every living being, to renew the face of the earth and that he is present and active in the second creation. In the third part, we referred to three verses of the prophet Isaiah, where ruah YHWH indicates the promised messianic king. In the two subsections, starting from Isaiah 11,1-10, we talked about the rod that shall come forth out of the stem of Jesse and about the spirit upon the servant of YHWH, a text the evangelist Matthew applies to Jesus of Nazareth. In the fourth chapter, the spirit coming from the Holy One is indicated, the spirit that makes its recipient holy. Finally, the fifth part of the study, referring to the Judaic world in the time of Jesus Christ, points out that the Spirit of God is given to the Messiah as a force to fulfil his mission.
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This article is devoted to the text entitled A Concise Teaching of Buddha Shakyamuni’s Religion for Instructing the Buryat Children, published in 1910 by Lama Danja-a Erdeniyeb. The study attempts to trace its complex discursive story, which shows the way the religious didactic narrative was transformed into a textbook for secular Buryat schools of the time. The story of this transformation requires a comprehensive comment on the historical and cultural setting of the early twentieth-century tsarist Russia, in which the author and his text were both embedded. In the appendix to the article, the reader will find my transliteration and English translation of this peculiar text.
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Analysing the content of the printed works in Moldavia at the middle of the XVIIth century, the present paper intends to approach the category „heretic” as a main instrument used in order to better understand the transformation known by the Moldavian ecclesiastical élite at the level of religious imagination, cultural and ecclesiastical politics and the process of religious identity construction. Focusing on the polemical context resulted of the synodal activity at Iaşi, in 1642, the printed works edited the following years are used in order to reconstruct a social typology and to reflect on the way this ecclesiastical élite thought and represented the religious otherness, the politics elaborated at this moment, taking into consideration the fact that any attempt to reconstruct the evolution of a mental representation implies social and temporal contextualising and the significance attributed to it is mobile. It also intends to define the opportunities instrumented by this type of religious propaganda to strengthen the Orthodox Eastern identity and the social control at the lower levels of ecclesiastical structures, revealing a religious discourse on the social relations and realities much more polemic, based on exclusion and marginalization. Identified with the confessions resulted after the Reformation, but also with the Armenian communities existing here, the reconstruction of the „heretic” social type reflects an important effort sustained by these categories intended to improve the sense of religious self-consciousness. On the other hand, edited sources used to reflect this discourse, reveal an important change regarding the process of cultural and religious communication, being percieved as such and instrumented as a vehicle in the process of transmitting information. They also represent important sources for the patterns developed by the Romanian communities as far as religous identity is concerned, during the following centuries.
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Review of: Nicolae Băciuţ, Între lumi: Convorbiri cu Nicolae Steinhardt, ClujNapoca, Dacia, 2006, 156 p.
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Analysing the content of the printed works in Moldavia at the middle of the XVIIth century the present paper intends to approach the category „heretic” as a main instrument used in order to better understand the transformations known by the Moldavian ecclesiastical élite at the level of religious imagination, cultural and ecclesiastical politics and the process of religious identity construction. The polemical context resulted of the synodal activity at Iaşi in 1642 and the printed works edited the following years are used in order to reconstruct a social typology and to reflect on the way this ecclesiastical élite thought and represented the religious otherness, the politics elaborated at this moment, taking into consideration the fact that any attempt to reconstruct the evolution of a mental representation implies social and temporal contextualising and the significance attributed to it is mobile. It also intends to define the opportunities instrumented by this type of religious propaganda to strengthen the Orthodox Eastern identity and the social control at the lower levels of ecclesiastical social structures revealing a religious discourse on the social relations and realities much more polemic, based on exclusion and marginalization, and the ecclesiastical élite’s awareness of the necessity to improve the level of the religious knowledge through explanation, analogies and the efficacity of the sermons’ content required. Identified with the confessions resulted after the Reformation movement, but also with the Armenian communities existing here, the reconstruction of the „heretic” social type reflects an important effort sustained by these social categories intended to improve the sense of religious self-consciousness. On the other hand, edited sources used to reflect this discourse reveal an important change regarding the process of cultural and religious communication, being percieved as such and instrumented as a vehicle in the process of transmitting information. They also represent important evidence for the patterns developed by the Romanian communities as far as religous identity is concerned during the following centuries.
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During the inter-war period, the archpriest Ariton M. Popa became one of the most important public figures of the socio-cultural life from Reghin. This study, dedicated to him, is divided into two parts; the first one is a brief biography, that points the most important moments of his life; the second part, is a selective bibliography that contains a list of the papers the archpriest wrote during his activity and also a list of references, that means books and articles having as subject his life and activity.
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Review of: Carmen Chivu-Duţă, Cultele din România între prigonire şi colaborare, Iaşi, Editura Polirom, 2007, 224 p.
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This article aims to shed light on a topic related to the religious life of one of the communities existing in Alba Iulia in the eighteenth century, the Romanian one. The XVIIIth century was tense for the Romanian community, because in the first half it was marked by the union of the Orthodox Church with the Church of Rome (1698-1701), which divided the community into two: Orthodox and United. The second half was marked by anti-union movements initiated by Serbian monks, including Sofronie from Cioara, who arrived in Alba Iulia in 1761, but the revolt was defeated by General Buccow. In addition to doctrinal issues, the urban works initiated by the Austrian authorities in the context of the construction of the large Vauban-type fortress, after which the neighborhoods around the fortress were demolished and the population was moved to the eastern part of Alba Iulia, a swampy land, unfavorable for construction. In the fortress was the cathedral of the Orthodox Metropolitan Church of Transylvania, which functioned here in the XVI-XVIII centuries, and its destruction scandalized the Romanian public opinion, well-known names such as Timotei Cipariu or George Bariţiu criticized this action, but also the way the church representatives led by Ştefanovici, the typographer and the epitropus used the money (1300 florins) for the construction of a new place of worship in the Maierii Bălgradului. During the eighteenth century, the Romanians built four churches over a fairly long period of time, so in the period 1714-1720, the Greek Catholic Romanians in Maieri built a small church without a tower, but with the help of wealthier citizens, Andrei Boier and Bucur Spinare, continued the construction works. After 1754, the first Romanian school in Alba Iulia functioned near the church, and after 1762, with the consent of Empress Maria Theresa, he built a building to serve the school and the parish, the current parish house. In 1720, the Romanians brought from Lipova Arad to build the fortress, received a settlement in the northeastern extremity of the city, where they built houses and with the help of rich merchants, Ioan Dragoş de Thurma or Dragoş Ivan built the church „Assumption of the Blessed Virgin Mary,” an important religious monument of Baroque architecture and where the synod convened by Sofronie took place in February 1761. In the period after Sofronie's revolt, the Romanian Orthodox in these neighborhoods tried to lead their religious life in makeshift places, the lawyer Rubin Patiţia confesses that the divine services took place in a wooden household annex. After 1766, with the financial contribution of some Greek merchants led by Manu and Kriska Karandoni, they managed to build a wall church for the Romanian community in the Lipoveni neighborhood, adorned with icons and expensive objects, donated by members of this family, to which is added contribution to Ioan Apolzan, Ioan Afulea and Stoian Chiţul. In 1794, the construction of the church was completed and was dedicated to the „Annunciation.” In the last years of the century, the Romanian Orthodox in Maieri initiated the construction of a stone place of worship instead of a wooden one, mentioned in the documents from the parish archive. The construction took place between 1795-1797 under the leadership of the parish priests Nicolae Rusan and Nicolae Georgevici, and for the execution of the painting they called Simon Silaghi, master who also made the mural of the church „Buna Vestire” and who was given a house near the church. The religious life of the Romanians from Alba Iulia represents a small part of the beautiful and rich history of the city on the banks of the Mureş, a community that, although divided by the union with the Church of Rome, left behind the important broom of its presence, the four churches mentioned. but also this interesting information that comes to light and allows us to understand how the life of some communities unfolded 300 years ago. Promoting the history of the Downtown is beneficial, because, along with the Alba Carolina Fortress, it presents very interesting information and an important built heritage, completing together the cultural and historical dowry of Alba Iulia.
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The context of the research was that different commentators on the Book of Ezekiel propose different structures for the text un-der study. E.g., D.I Block in the text of Ezek 24:15-27 proposes the structure: (v. 15) - the formula of the word event; vv. 16-24 and 25-27 - the main parts; it ends with the formula of knowledge (vv. 24.27). M. Greenberg divides the text into two parts: A (vv. 15-24) with sub-parts: A1 (vv. 16-17) - God speaks to the prophet; A2 (vv. 18-24) - the prophet speaks to the people; part B (vv. 25-27) - announcing the end of the prophet’s state of non-speaking. B. Tidiman sees a parallel-concentric structure: A (v. 16a) - the announcement of the death of his wife; B (vv. 16b-17) - the prohibition of mourning given to Ezekiel; C (v. 18) - the fulfilment of the announcement of the death of his wife; D (v. 19) - the question of the ex-iles; C’ (vv. 20-21) - the fulfilment of the fate of Jerusalem; B’ (vv. 22-23) - the prohibition of mourning after the fall of Jerusalem; A’ (v. 24) - the prophet’s conduct an example for the people. Therefore, the aim of the research became the discovery of the structure that the inspired author included. The method of Hebrew rhetoric developed by Roland Meynet was applied. Score reached: A (v. 16ab - “the object of desire of your eyes”), B (v. 19b - ques-tion), C (v. 21cd - “the delight of your eyes”), B’ (v. 24Abc - answer), A’ (v. 25bc - “the de-light of their eyes”). The image of God that emerges from the examined text is the Almighty God. A God who, for the sake of a kind of pedagogy, is ready to destroy the only sanctuary dedicated to Him. He does this because of the unfaithfulness of the “house of Israel”, which practised idolatry in this temple.
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This paper is a critical study of the popular in syro-oriental liturgical tradition anaphora attribuited to Mar Theodore of Mopsuestia. The author analyses the structure and content of this liturgical document as well as its theological meaning. The research reveals that this eucharistic prayer is correct from the theological point of view and constitutes a valuable heritage of the Christian euchological space.
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Postwar history of the Romanian Orthodox Church’s remained for decades an underexplored field, if not completely ignored from a historiographical and documentary standpoint. Although in recent years important books and studies were published in the field, it cannot be said that the above statement has lost its validity. This is particularly true with a view to biographies of hierarchs who have occupied the highest ecclesiastical positions during communist rule. A prominent example is Teoctist Arăpaşu, the Patriarch of the Romanian Orthodox Church between 1986 and 2007. Using a document from 1962 and other historical sources, the article connects the main life events in Patriarch Teoctist’s biography with the findings of the historical commissions that assessed recent ecclesiastical history during the 2000s.
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Cerebral palsy is a child specific disease having a strong stressful impact on the child and family. Rehabilitation is a difficult process, requiring numerous hospitalizations in mental healthcare clinics. Mothers of children diagnosed with cerebral palsy are exposed to prolonged distress, which is often associated with anger. This study aims to highlight how mothers of children with cerebral palsy can be treated by cognitive-behavioral psychotherapeutic means. The results indicate the effectiveness of the REBT-type intervention in ameliorating the distress and anger of mothers attending their hospitalized children with cerebral palsy.
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The Islamic Community has been the core organisation serving the needs of Muslims in and from Bosnia and Herzegovina for 140 years. It has faced diverse challenges over its history but the current are different. Challenges currently being faced by Muslims and society in Bosnia and Herzegovina (and elsewhere) include how to counter accusations of radicalization and violent extremism, how to make a meaningful contribution to peace and stability, and how to respond to the pandemic, climate change, and the migrant crisis. This paper examines the Islamic Community’s response to these issues.
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This year, marked by the Covid-19 pandemic, the pilgrimage in honor of the feast Blessed Demetrios the New, the Patron Saint of Bucharest, was held over only three days (25-27 October).On 25 October, the holy relics of Blessed Demetrius the New were carried in procession and placed to be venerated by the faithful under the canopy adjoining the Patriarchal Cathedral, alongside the relics of Holy Emperor Constantine and Empress Helena, of Saint Nectarios of Aegina and of Saint Stylianus, the protector of children. The reliquary containing the holy relics of Saint Stylianus of Paphlagonia, protector of children, was brought into the Patriarchal Cathedral from St Stelian Lucaci church in Bucharest, in order to honour the Year dedicated to pastoral care for parents and children within the Romanian Patriarchate. In each of the three days, Holy Liturgy and vigil services were held at the Patriarchal Cathedral. On Sunday, 25 October, Patriarchal Vicar Bishop Ieronim Sinaitul, together with a synaxis of priests and deacons, celebrated the Holy Liturgyat the summer altar of the Patriarchal Cathedral, and in the evening the Vespers service was officiated in honor of the Holy Great Martyr Demetrios, the Myrrh-Streamer († 306), by Patriarchal Vicar Bishop Varlaam Ploieşteanul. His Grace concluded the Vespers service with a sermon on the life and wonders worked by the Holy Great Martyr Demetrios the Myrrh-Streamer. Celebrations in honor of the autumn patronal feast of the Patriarchal Cathedral continued on the second day of the pilgrimage. On Monday, 26 October, the feast of Holy Great Martyr Demetrios the Myrrh-Streamer, began with the celebration of the Holy Liturgy at the Summer Altar of the Patriarchal Cathedral, by His Grace Varlaam Ploieșteanul, Patriarchal Vicar Bishop, together with a small synaxis of priests – counsellors in the Administration of Patriarchate and the Eparchial Administration of Bucharest Archdiocese. On Monday evening, the eve of the feast of Blessed Demetrios the New, the Patron Saint of Bucharest, the pilgrims present on the Hill of Joy attended the Vigil service, celebrated in honor of the Saint by His Grace Timotei Prahoveanul, Vicar Bishop of Bucharest Archdiocese, together with a small synaxis of priests in the service of the Patriarchal Cathedral. After two days of pilgrimage and incessant praying, the events dedicated to Blessed Demetrios the New, the Patron Saint of Bucharest, culminated on Tuesday, 27October, on the Hill of Joy with the celebration of the Holy Liturgy, at the Summer Altar adjoining the Patriarchal Cathedral. In an atmosphere of spiritual peace, with hearts full of faith and hope, numerous people attended the liturgy officiated by His Beatitude Daniel, Patriarch of the Romanian Orthodox Church, alongside a synaxis of bishops, priests and deacons, in the presence of 200 faithful who were admitted in the specially designated area, observing the prescribed safety measures. Observing the prevention measured recommended by authorities, in addition to these 200 devout Christians standing in the designated area in front of the summer altar, many more hundreds of faithful could enjoy the liturgical service as they were passing through the „Saints’ Canopy” and venerated their holy relics, besseching their blessing, protection, help and intercession before the Heavenly Throne for the new epidemic to cease. In his sermon following the Gospel reading, His Beatitude Patriarch Daniel spoke about the Kingdom of God, about the Holy Mysteries and the Saints as signs of the presence of God’s Kingdom on earth, about the historic circumstances bringing of the holy relics of Blessed Demetrios the New to Bucharest and about the saint’s miracles, especially during the plague and cholera epidemics of the 19th century. He also spoke of the reason for bringing this year the reliquary containing the relics of Saint Stylianus of Paphlagonia, protector of the children, from Lucaci Church of Bucharest to the Patriarchal Cathedral. At the end of the Holy Liturgy service, the Head of the Romanian Orthodox Church thanked all those who had taken part in organizing the pilgrimage and all the pilgrims who attended the events organized this year on the Hill of Joy, in honor of the autumn patronal feast of the Patriarchal Cathedral. He called to prayer, good deeds, brotherly love, charity, faith, trust in the love of Christ and unwavering belief in God’s help in the face of perils, hardships, illness and other tribulations. The events dedicated to the autumn patronal feast of the Patriarchal Cathedral– Blessed Demetrios the New, Protector of Bucharest, ended with the hierarchs’procession to the Patriarchal Residence and the blessing of all the faithful present on the Hill of Joy.
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The article announces and discusses the first Polish edition of Cultura ingeniorum, the work of Antonio Possevino SJ, based on the contemporary translation of this text by Krystyna Remerowa, from the edition of the first book of Bibliotheca selecta, from the year 1604. It focuses on historical contexts, describes main threads, announces controversies related (inter alia) to understanding of monastic censorship as a regulator of written communication. At the turnout of the 16th and 17th centuries father Possevino was a participant of the historical events that turned the path of history, mostly the picture of the society of that time. He wanted to influence these changes by (among others) adequate (in his opinion) and recommended (by the Society of Jesus), particularly after the Trident Council, orientation of the youth, their education with carefully selected reading and physical exercises, development (paideia) of talents as far as possible, always for God’s glory. In this perspective, it can be interpreted in the perspective of media education paradigms. The article presents Possevino’s work as the one reflecting dilemmas of that time, resulting also from the orders of the controversial church and monastic authorities. This is the text of the spiritually mature author, convinced about doing right things, sometimes supporting counter reformation absolutely.
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As part of an international, historical research project entitled Cultural heritage of dissolved monasteries in the territories of the former Polish-Lithuanian Commonwealth and in Silesia in the 18th and 19th centuries: fate, significance, inventory carried out in 2012-2016 under the supervision of Prof. Marek Derwich, I conducted a series of queries in the Viennese archives in order to identify and comprehensively study the archives related to the dissolution of monasteries and collegiate churches in Galicia. The main focus of the research was the extensive Stiftungshofbuchhaltung sub-set and the Signatur 102 sub-series. Stifte und Klöster: Galizien, stored in the Österreichisches Staatsarchiv. I finished the elaboration of these collections with monographic publications. In this article, I also present further archival collections, which, due to time constraints and volume of the material, I was only able to view at random. These are the so-called files on Galician domains and other post-Jesuit files found in the Österreichisches Staatsarchiv. I conducted further research in the archives of the Order of the Society of Jesus and the Benedictines in Vienna, whose archives are of interest to us. In addition, in the article, I refer to research issues related to the archival structure, errors and inaccuracies in nomenclature, as well as scarce interest in the history of the Austrian central administration, and I outline research postulates. One of them is the lack of documentation of Galician domains (clergy and state-owned ones). This hitherto unknown resource is a fundamental historical source. The conducted research contributes to the full study of Galician church archives kept in the collections of the Viennese archives.
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The article analyses the social expressions of miraculous images. The focus is on the social interactions and functional interfaces of these images. The article also discusses the sociological concept of miracles, the tradition of crowning images, and the importance of religious souvenirs with copies of images. The author uses narratives and examples related to miraculous images in Lithuania. Miraculous and holy images are an important part of the social life of believers. In this article, images are analysed as social actors. They help to create miracles, as well as various social connections and networks. They define daily and festive times and encourage commercial activities that ensure the spread of their power and influence. Their celebrations of honour and exaltation (for example, coronation rites) become important social events, and their stories (biographies) become a field of research for historians and art critics. The person interacts with the social construct of the image, the representation they have created. Such a relationship with a miraculous image can last temporarily or permanently and manifests itself in reciprocal exchanges (requests, promises, and votive offerings versus miracles and graces). Religious souvenirs and devotionalias become spiritual and social mediators between the believer and the image, between the believer and the community. Socially empowered miraculous images manifest themselves in national culture and take root in the collective memory. The maintained connections between the image and the believers inevitably create various rituals and devotional practices, which the Catholic Church also seeks to control. Along with the narratives being created and disseminated, devotional practices help to empower the image. The abundance of narratives increases the popularity of the image until it is finally officially recognised as miraculous and usually crowned by the Catholic Church. While, on the one hand, such recognition also implies increased official control, on the other hand, the image consolidates its power and becomes part of a communal (regional or national) identity. The Catholic Church also appreciates the geographical space of the miraculous image: the churches become basilicas, as if increasing the significance of the place. The world of miracles is multi-layered and open to various interpretations. Theologians, psychologists, anthropologists, or philosophers have different ideas and theories on how to explain the phenomenon of miracles. Most importantly, despite scientific advances and technological development, the miracles continue to exist in modern society. For the believer, they are signs of God that affect their lives, and for the unbeliever, the phenomena of miracles are explained by various theories. In any case, miracles are a social fact that gives rise to social phenomena, which require further and deeper research.
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The icons by masters of the Bay of Cattaro (Kotor) painting school held in Sarajevo (National Gallery of Bosnia and Herzegovina - 7 items, Old Orthodox Church - 7), the church of Saint Nicholas in Foča (4), and the church of the Assumption of the Holy Virgin in the village of Luće (3) near Tjentište, as well as in the treasures of the Gračanica of Herzegovina (3) and Dobrun (2) monasteries, were formerly part of iconostasis, church furnishing, or items of private piety made by six of the twelve icon painters from the Bay of Cattaro: Maksim Tujković, Dimitrije Daskal, Rafailo Dimitrijević, Petar, Vasilije and Ivo Rafailović. This set of art objects includes icons, woodcuts, an antimins, a liturgical fan, and a triptych. This is a corpus of artworks created between the last decade of the 17th century and the 1850s. More detailed knowledge about these items will contribute to a better understanding of the different phases in the development of the Bay of Cattaro icon painting school. Along with the more famous icons from Serbia, Croatia and North Macedonia, the icons from Bosnia and Herzegovina painted by Maksim Tujković and the members of the Dimitrijević-Rafailović family of painters are a missing link to the scattered and insufficiently studied icons in galleries, museums, monasteries, and church treasures in Montenegro in situ. A part of the icons held in Bosnia and Herzegovina have so far been interpreted as a distinct set of work by one of the painters from the Bay of Cattaro, unrelated to the chronological and stylistic sequence to which they actually belong. Although these works have not been paid due attention, nor have they been published or exhibited, due to which they may be incorrectly attributed or dated, they are rare and unique items in the largest regional collection of icons in the Balkans and the true masterpieces of 18th-century icon painting.
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