Search results - CEJSH

1

Ks. prof. zw. dr hab. Andrzej Pankowicz (13 kwietnia 1950-1 lutego 2011)

100%

Plichta P.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

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2011

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issue 1(15)

5-20

EN

Scientific interests Professor Pankowicza centered around several parallel research areas located within the historical sciences and cultural studies. Areas of his research in terms of chronological-rem included world history and Polish nineteenth-twentieth century, social and cultural aspects of self- social in history from antiquity to modern times, history of Christianity with particular emphasis on cultural aspects, history and theory of cultural studies research and implantation of the research in this area methodologies of other humanities.

2

KIERKEGAARDOVA APOLITICKÁ POLITIKA ANEB JAK ODEVZDAT CÍSAŘOVO CÍSAŘOVI A BOŽÍ BOHU

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Marek J.

Filozofia (Philosophy)

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2016

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vol. 71

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issue 4

270 – 281

EN

This paper deals with S. Kierkegaard as a political thinker from a viewpoint of consistency of his literary corpus. In the first section it analyses the main aspects of the contemporary interest in Kierkegaard’s political philosophy and suggests that such interest might result in inappropriate expectations and interpretations. The second section deals with Kierkegaard’s authorship and offers a short overview of the works directly proving Kierkegaard’s continuous interest in politics. The third and fourth sections examine Kierkegaard’s criticism of politics and his main argument claiming that the plurality of qualitatively different spheres is being dissolved in the melting pot of politics. Kierkegaard’s rebuff of politics is to be read as a defence of the single individual and of the absolute relation to the absolute. Lastly, in the fifth section, the paper provides an interpretation of several controversial journal entries by Kierkegaard where he maintains that Christian existence is to be indifferent to the political and should not get involved in attempts at changing the world. Against some interprets who tried to mitigate the severity of such utterances, we argue that Kierkegaard understood Christianity as necessarily presupposing hardship and obstacles, whereas the over-amplified facility and ease of life leads to spiritlessness. This, as the paper suggests, is the reason why Kierkegaard refused to present positive political solutions to the socio-political problems of his time.

3

Antynomies of the Christian Understanding of History

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Mrowczynski T.

Przegląd Filozoficzno-Literacki

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2007

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vol. 6

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issue 3-4(18)

407-417

EN

The 'discovery' of time and history is not, according to the author, the invention of modern times. It was Christianity, which in opposition to ancient thought, had made a valorization of time and historical becoming. In the contemporary treatises and papers on the Christian philosophy of history appear old Christian antynomies, such as the antynomy between some 'autonomy' of secular history and its total integration into the history of salvation.

4

Náboženství a pohlaví: Proč jsou ženy zbožnější než muži?

80%

Hamplová D.

Sociologický časopis. Czech Sociological Review

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2011

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vol. 47

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issue 2

297-324

EN

This article looks at the differences in the religiosity of men and women. First, it outlines the main sociological theories that explain these differences. Afterwards, it examines the differences in the religiosity of Czech men and women in the ISSP 2008 and the DIN 2006 surveys. The analyses show that Czech women are more religious than Czech men in every measure of religiosity, but do not indicate that these differences can be explained by economic activity or social deprivation measured as a subjective assessment of social status. Some of the differences can, however, be ascribed to differences in religious socialisation in childhood.

5

KIERKEGAARDŮV POLITICKÝ VÝZNAM

80%

Zacpal Z.

Filozofia (Philosophy)

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2022

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vol. 77

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issue 8

641 – 654

EN

The paper explores Kierkegaardʼs involvement in politics. The Danish thinker offers a very peculiar and sophisticated path to Christianity for individuals. For him, ethical and religious, especially Christian strivings of an individual, is of utmost importance. Politics, on the other hand, should remain a limited domain of finite problems and practical solutions. Kierkegaard finally suggested radical institutional changes against mésalliance of the state and the church that should have opened the way for a free choice of Christian faith as a commitment. The overall spectrum of Kierkegaardʼs suggestions and virtues does not shape a coherent policy agenda, nevertheless the author offers beneficial incentives to politicians and politics. Kierkegaard's original thinking, his artistic, intellectual, and spiritual legacy, despite its shortcomings, radiates a powerful appeal and shows rather an indirect political impact.

6

POSTAVENIE BISKUPA NA PRELOME ANTIKY A STREDOVEKU

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Jirkal E.

Studia Historica Nitriensia

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2020

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vol. 24

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issue 1

3 – 17

EN

The paper focuses on the bishop´s position in his Christian community and his position within the Roman Empire, especially after Constantine's turn. The function of the bishop, his position and his powers gradually changed in the Late Antiquity, which was also reflected in the imperial legislation. To some extent, the bishops represented state authorities, especially the judicial ones, and took care of the poor and the needy. As the economic power of the Christian communities increased, the bishops became important members of the local honorability. Nevertheless, their main role remained the pastoral care and administration of the Christian community.

7

Křesťanská a buddhistická spiritualita – dialog v jinakosti

80%

Sládek K.

Studia theologica

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2009

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vol. 11

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issue 1

70-79

EN

The dialogue between Christianity and Buddhism became the prompt of the 20th Century. Christians in the dialogue with Buddhists remind themselves of the wealth of ways of meditations in their own tradition, while looking at the Buddhist ascetical practice. Buddhists in spiritual meeting with Christians inspire themselves to horizontal love to the fellow, which arises from the vertical contact with the love of God. The meeting with the Christian's love encourages the interest in the affairs of this world, as is evidenced by today's activities of Buddhists in the fight for human rights. Christians and Buddhists together turn to the world to advocate the human rights, the justice and the peace of the world - to near the reality of Kingdom of God.

8

SCIVIA – WEGE ZUEINANDER HOCHSCHULPASTORALE KOMMUNIKATION – (WIE) GEHT DAS?

80%

Schörkhuber B.

Verba Theologica. Teologický časopis

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2019

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vol. 18

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issue 2

27 – 39

EN

This article deals with how university pastoral communication can be realized. University pastoral as compassion means to put the people in the center. Years ago, the world-famous professor of fundamental theology, Johannes Baptist Metz, the founder of political theology, made a statement in the feature page supplement of the Süddeutsche Zeitung with the article „With the authority of the suffering - compassion - proposal for a world program of Christianity“. More compassion is needed in our times, he demanded. Compassion says that the difficult situation of another person does not leave me indifferent, but rather challenges me to act. In her groundbreaking first work, “Know the Ways”, Hildegard von Bingen (1098-1179), describes in what unbelievable creation man finds him. Even more, how God is on the way to people and man experiences himself as a human being while on the way to God. This may be further thought of as an assignment that people are on the way to people. In terms of its approach, pastoral care can be communicative, mystagogical, person-centered, charitable-diaconal, systemic, intercultural-interreligious. Any decision for a corresponding concept means a decision for profiling. University pastoral of compassion means that practical theological action with vivacity – Viriditas - as a program and the turn of mercy determine the everyday university pastoral action.

9

KRESŤANSTVO AKO REHABILITÁCIA TELA

80%

Juhás V.

Verba Theologica. Teologický časopis

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2019

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vol. 18

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issue 1

94 – 100

EN

This paper opens up the question of corporeality and materiality in Christian religion. In the introduction I present the basic relation of Christianity to the Hellenic culture, where the first concepts of theological thinking and spiritual dictionaries were born. Waves of dualistic spiritual tendencies have often been rising since the first centuries, always corrected by the searching for a balanced perception of the relationship between spiritual and corporal. The remaining sections of the article offer a rehabilitation of materiality and corporality, a striving that has been occurring permanently in the history of the entire theological tradition. Small subtemes are a reference to and support for the "body", viewed not as a prison, but as a place where the spirit expresses itself.

10

Rodina a rodičovství v křesťanství a islámu

80%

Nesporova O.

Gender, rovné příležitosti, výzkum (Gender, Equal Opportunities, Research)

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2005

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vol. 6

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issue 1

3-7

EN

In contemporary societies religion has still a great influence on the culture and the way of organizing social life. Consequently family, its structure, norms, functions and roles are determined by the religion and its values. The paper presents the role of marriage in the Christian and Islamic societies. Whereas for Christians the celibate plays a key role as it is seen as the most desirable way of life, Islam religion does not recommend the state of womanlessness. However, the status of women in both Christian and Muslim families is shaped by patriarchal attitudes rooted in the social values. The authoress discusses pre-marital institution, e. g. an institution of 'mahr' - a gift of money or valuables given by the bride's family to that of the groom to permit their marriage which serves aftewards as a private savings of the wife in the case of divorce. Furthermore, she compares ways of upbringing of children and attitudes to divorce in both religions. Finally, she considers both religions similar in their concept of family due to their common judaic origin. (http://www.genderonline.cz/view.php?cisloclanku=2005120101)

11

CONTEMPORARY ART AND CHRISTIANITY. HERESIES, CHALLENGES AND SPIRITUAL SEARCHES (Laikmetiga maksla un kristietiba. Keceribas, izaicinajumi un gariga meklejumi)

80%

Astahovska I.

Materiali Latvijas makslas vesturei

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2008

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vol. 7

178-188

EN

In the 20th century many artists have created both artworks for religious purposes and commissioned by the church as well as works depicting Christian motifs or influenced by them but not directly intended for display in sacred premises. Classical examples reveal the significance of this subject and motifs in modernists' works; a growing interest in this field is evident since the 1980s. From the viewpoint of means and messages these artworks are of the widest possible scope - from decorative compositions to openly shocking works that have created wide-range scandals and made to discuss the current value judgements. Interpretations of Christian motifs, including those considered heretic and blasphemous by the church authorities, have been most influential in culture products like visual arts, literature, theatre, cinema, music; they are used many times as allegorical references to stress topical themes or problematic issues and values. Such works that have earned excellent reputation or are highly popular and recognised in the cultural context, have often been criticised by the church and traditionally oriented Christians mainly because of violating Christian canons and important principles of Christian iconography or way of expression. In Latvia the most interesting reflections on Christianity in contemporary art are related to the sacred space where the basic tenets of Christian canon and message are respected, transgressing the accepted boundaries of expression and creativity. The most widely known precedents are Sarmite Malina's and Kristaps Kalns' video installation 'Altarpiece' at St. Mary Magdalene's Catholic Church in Riga in Easter 2006, and Helena Heinrihsone's altarpiece for the Kolka Lutheran Church painted in 1993. Assuming that tradition has a special authority in sacred art, Catholic Church strongly holds to the idea that a Christian artist's point of reference could not be contemporary culture. Compared to the traditional attitude of the Catholic Church, Protestant sacred art is more intellectualised and visually abstracted. The issue of 'images' is also the most complex issue not just in the crossing of art and church but also inside the church, being the cause of disagreements and diverging opinions of different confessions.

12

C. S. LEWIS O PŘIROZENÉM MRAVNÍM ZÁKONĚ

80%

Novotný V.

Studia theologica

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2011

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vol. 13

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issue 4

170–184

EN

The study is a reaction against the subjectivism of modern ethical thinking. The author presents the ethical position of C. S. Lewis in comparison with the ITC document (2008) and reveals interesting connections between both concepts. The Natural Law is not merely a subjective matter. C. S. Lewis speaks about deep connections between the concept of the Natural Law and the Christian image of God.

13

„НЕ СИ ПРАВИ КУМИР” – ИКОНОБОРСТВОТО В РАННАТА СЛАВЯНСКА КНИЖНИНА (ПРЕДВАРИТЕЛНИ БЕЛЕЖКИ)

80%

Mirčeva E.

Slavica Slovaca

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2021

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vol. 56

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issue 3

448 - 461

EN

The Slavic literature has preserved a specific moment from the officialization of the memories of the icon-worshipers in the Byzantine literature. Due to the fact that they reflect an older, pre-Metaphrasic composition of the emerging Byzantine Chetimine literature, they offer earlier and close to the Iconoclastic era texts that have disappeared almost completely in Byzantine literature, in which the Metaphrastic edition has dominated since the tenth century. These Slavic translations give a more reliable idea of the events that took place, offer in a more authentic and non-heroic and mythologized form the way of life of real historical figures.

14

Jakub Deml's 'Zapomenuté svetlo' (Forgotten Light)

80%

Balik S.

Česká literatura (Czech Literature)

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2005

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vol. 53

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issue 5

694-709

EN

Interpretation of Jakub Deml's 'Zapomenuté svetlo'.

15

UNIQUE SILVER PENDANT FROM TATCE, KOLÍN DISTRICT, IN THE CONTEXT OF THE OLDEST EVIDENCE OF THE CHRISTIANISATION OF BOHEMIA

80%

Profantová N.

Slovenská archeológia (Slovak Archaeology)

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2021

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vol. 69

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issue suppl 2

409 – 416

EN

The unique round silver pendant with the motif of either an angel or an orant or a saint most probably comes from the polycultural settlement in the cadastre of Tatce, Kolín distr., in the fertile Elbe River region in central Bohemia. It was found in 2012. The pendant can be unequivocally interpreted as a Christian protective amulet. The finding broadens the range of items connected to the earliest Christianity in Bohemia during the 2nd half of 9th – 11th c.

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The Goodness of Light and the Light of Goodness - Symbolism of Light in Ancient Gnoseology and in Eastern Christianity

80%

Blandzi S., Blandzi A.

Przegląd Filozoficzny. Nowa Seria

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2005

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vol. 14

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issue 2(54)

39-52

EN

Light and darkness were central motives in the Bible and in the Platonic tradition (Plato, Plotinus, Proclos). First and foremost light was the essential element and the basic principle of existence and cognition in the philosophy of Pseudo-Dionysius Aeropagite. His metaphysics of light contained imagery that inspired builders of French cathedrals and provided Christian thought with rich presuppositions and themes. The main purpose of the article is to highlight the gnostic aspect of the reflection on light in the writings of Pseudo-Dionysius. The author of the 'Divine names' speaks of light in a figurative sense and compares its physical properties to the process of transmission of knowledge. He uses the term 'light' to describe the actualising powers of God or God's sovereignty over the world that he identifies with goodness. This goodness is also described as 'supersubstantial light' which as a transcendent Unity permits divine intellects to partake of the supreme knowledge about themselves. Thus light is shown as essential to the transmission of knowledge. It constitutes the process of enlightenment and supports the hierarchical process of transmission of knowledge. Assuming that this is a correct reading of Pseudo-Dionysius Aeropagite the authors conclude that contrary to the predominant interpretation his philosophy Pseudo-Dionysius did not describe emanations of beings but transmission of knowledge. Which in turn indicates that he developed his theory as part of Christian philosophy rather than neoplatonic thought.

17

CHAADAEV AND THE PRINCIPLE OF UNITY

80%

Drozdek A.

Slavia Orientalis

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2008

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vol. 57

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issue 1

47-60

EN

In presenting a somber image of Russia in his 'Philosophical letter' and in solutions he offered, Chaadaev was motivated by the idea of universal unity: spiritual unity of all nations that resulted from the idea of cosmic unity, which, in turn, resulted from the idea of a providential God, the creator of all things and caring for His creation. This idea of unity is, philosophically, the most lasting element of Chaadaev's thought and becomes a unifying intellectual framework for other Russian thinkers. The fall disturbed the unity of the universe by giving rise to spatio-temporal world and the unity has to be restored by divine intervention and human cooperation.

18

VZNIK, PÁD A PROBLÉM DONATIZMU

80%

Pigula J.

Verba Theologica. Teologický časopis

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2018

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vol. 17

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issue 2

21 – 32

EN

The Donatist schism marked the entire of the 4th century of Christianity in North Africa. The Roman authoritarian methods did not help in suppressing this schism, on the contrary, they aided the church of the martyrs in the faith in its own infallibility. But Donatim was not just a spiritual movement. The violent bands of the circumcelliones carried out attacks on the Catholic Church and its representatives as a church of betrayal, along with protests against Rome and its empire, with which they identified it. After the arrival of st. Augustine as a bishop in Hippo, the Catholic Church slowly grows up and tries to begin dialogue with Donatists. The point of the effort is the Conference in Carthage 411. However, Augustine offered a path of reconciliation in his theology. He found the Donatists mistakes that led them away from true humility and reconciliation in the community of Catholica.

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PEKLO A SÚČASNOSŤ ALEBO AKO JE TO S PEKLOM

80%

Nandrásky K.

Filozofia (Philosophy)

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2006

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vol. 61

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issue 3

181-207

EN

The paper first depictures the hell according to the traditional doctrines of churches as a place of eternal reprobation. Then it points out that many contemporary Christian believers question the doctrine of eternal tortures to be in accordance with the unconditioned divine love, proclaimed by Jesus of the Gospels. The author's question is: What was the role the ideas of the hell, included also into the New Testament (mainly under the influence of Enoch) played for Jesus himself? His answer is as follows: The Christians have no reason to take the ideas of the hell, widespread in Jesus' time, as a Revelation, even not if Jesus himself would have shared them. They were nothing more than the ideas resulting from the prevailing picture of the ancient world. Jesus did not teach the doctrine of the hell, he instead showed the people the true way of life. According to the author we should accept the Nietzschean critique of Christianity. This critique might lead us to the rediscovery of God as a totality of our possibilities.

20

Korunní slovo "Milost" : Ivan Slavík jakožto čtenář a pokračovatel Weinerův

80%

Svanovska H.

Česká literatura (Czech Literature)

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2005

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vol. 53

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issue 1

62-77

EN

This article is concerned with texts by Ivan Slavik which are similar in style to the writing of Richard Weiner, particularly his verse 'Mezopotámie' (Mesopotamia) and the two collections of short stories 'Lazebnik' (The barber-surgeon) and 'Hra doopravdy' (A real game). Typical of the works of Slavik, who was an enthusiastic interpreter of Weiner's works, is the attempt to attribute to Weiner's work theological meaning or at least a religious dimension, which is then reflected in Slavik's own verse. The article initially focuses on the intertextual links between Weiner's Mezopotámie and Slavik's first collection'Snimáni z krize' (Descent from the Cross, 1945). It discusses the similarity between the character Frantisek in Mezopotámie and the main character of several of Slavik's poems, which can be understood as a new interpretation or even literary treatment of Weiner's hero. It also considers the linguistic side of the two works, but finds striking differences between the experimental nature of Weiner's poetic expression and thoroughly stripped-down vocabulary of Slavik writing. The article also discusses the suggestive imagery of some of Slavik's verse, which is in some ways reminiscent of the style of Weiner's collection 'Mnoho noci' (Many a night). The article argues that the poems Slavik dedicated to Weiner, the ones in his first collection as well as those in the excellent collection from the 1960s - 'Já A. J.: Druhý dil deniku Arnosta Jence' (I, A. J.: The diary of Arnost Jenc, Pt 2) - are important for an original interpretation of Weiner's works. The second part of the article discusses allusions in Weiner's fiction which frequently appear in Slavik's verse and fiction in the collection 'Osten' (Thorn, 1968). Great emphasis is placed on their temporal and contextual reinterpretation in Communist 'timelessness', of which numerous examples are provided. The article concludes that a number of elements that Slavik adopted from Weiner and transposed into his own writing have strikingly added to approaches to interpreting the works of both authors.

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