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1

SABBATAI ZEVI'S CONVERSION TO ISLAM. A REAPPRAISAL (Shabbetaj Zvis Uebertritt zum Islam. Versuch einer neuen Sicht)

100%
Doktór J.
Kwartalnik Historii Żydow
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2011
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issue 3(239)
311-325
EN
On 16 September 1666, Sabbatai Zevi arrived at the Sultan'a palace in Adrianopol. Several hours later, he left the palace wearing Muslin garb, with a turban on his head, and the new name of Mehmed. He also received the honorable title of Guardian of the Gates, which carried with it a life pension and the right to live in the Sultan's palace. Turkish sources say nothing about the circumstances of Sabbatai's conversion and his subsequent activities. Sabbatai's Jewish adversaries maintained that he was forced to convert, and this is the version of events accepted by Jewish historiography. The historians of Judaism agree with regard to the circumstances of Sabbatai Zevi's conversion to Islam. We come across such explanations as 'He converted to Islam to escape execution'. But this hypothesis is not supported by any available source materials. The religious laws and Islamic customs forbade forcing Christians and Jews to convert to Islam. It would be difficult to assume that such coercion took place in the presence of the Sultan and senior dignitaries of the state. Several days after his conversion, Sabbatai himself spoke of the adoption ofthe Islamic faith as the fulfillment of God's will. For him, this was more than a change of the professed faith. After the switch to the new religion, he felt like a reborn person. He never regretted that choice and regarded it as an important milestone in the implementation of his mission. Neither the his closest associates mention that the Messiah's conversion was a forced one. It is also striking how forbearing the Sultan was toward the Jewish convert, who did not renounce his Messianic mission. How can one assess the rulers' tacit acceptance of the actions of Sabbatai and his fellow converts, incompatible with Muslin law, such as going to synagogue or observing Jewish holy days? Anyone else would be deemed an apostate and condemned to death. Was is possible to imagine such special treatment in the case of a convert who only embraced Islam because he was forced to? There is every indication that Sabbatai came to the Sultan's palace to attend a formal act of conversion to Islam that was agreed in advance. Sabbatai sailed from Smyrna to Istanbul to meet the Sultan on 30 December 1665. Sabbatai's adversary, Yaacov Sasportas, wrote that already on 5 December 1665 Sabbatai dispatched his crony Abraham Shebili to Istanbul, in order to arrange his arrival. During Sabbatai's audience before the Sultan, the turban was to be formally placed on his head. The Turkish rulers must have had a priori knowledge of the plan, which explains their tolerance toward the Jews' Messianic acts.
2
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Mesianistický variant slovenského romantizmu

100%
Somolayová L.
Česká literatura (Czech Literature)
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2009
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vol. 57
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issue 6
836-854
EN
This article is concerned with ideological basis of Romantic Slavic messianism, which it explores by considering the thinking of Samo Bohdan Hroboň (1820–1894). In the introductory section, the author recalls the genesis and development of the term ‘messianism’. Here she takes it to mean a special utopia comprising conviction, faith (and not solely religious) in being chosen, and seeing oneself as the vehicle for the historical task of saving the world. The article defines in detail the scholarly concept of the Slavic literary messianism of Oskár Čepan (1925–1992), its changes, and its subsequent reflection in literary studies by Cyril Kraus, Stanislav Šmatlák, Joanna Goszczyńska, and Rudolf Dupkala. The second part of the article considers Hroboň’s works. Drawing on texts with a primarily aesthetic function, the author reconstructs the ideology that form the basis of the texts, paying particular attention to the process of mystical sacralization, which appears as the sanctification of the Slovak nation.
3

PRÍPAD MICHAL MILOSLAV HODŽA

100%
Goszczyńska J.
Slovenská literatúra (Slovak Literature)
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2013
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vol. 60
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issue 1
1 – 18
EN
In the present study the centre of attention is the lyric-didactic religious poem by Michal Miloslav Hodža Vieroslavín, which is regarded by literary critics as the author´s poetic testament. They interpreted this particular work of art in order to get to the heart of the idea of Messianism included in the poem. They show what the premises of Hodža´s historiosophy were, what his visions of the future of Europe were, the fact that Hodža did not associate Slavs´ mission with the leading role of Russia, rather, he saw the future union of Slavs within Austria. Hodža´s utopia in comparison to the other projects is dominated by the religious element. The future Europe can only be built as a result of the Evangelical spirit been embodied in interpersonal relationships within the social life. Christ´s Way of the Cross and the truths revealed by him are meant to become indicators for the Slavic nations. The cross becomes the symbol of revival, forgiveness, love and reconciliation, whereas faith is the only permanent foundation which real human community can be built on.
4

Bertrand Russell Meets Wincenty Lutoslawski

88%
Mroz T.
Przegląd Filozoficzny. Nowa Seria
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2008
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vol. 17
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issue 1(65)
83-100
EN
Personal relations and correspondence between Russell and Lutoslawski are presented. The two philosophers were exchanging letters for nearly thirty years. Lutoslawski published some articles in English and Russell read them. Lutoslawski also knew several of Russell's publications, and he thought favorably of them. Despite deep philosophical differences between the two, each respected and studied the views of the other. In his letters Russell tended to emphasize the differences between their general opinions and philosophical approaches. Lutoslawski, on the other hand, highlighted similarities. As a result, although they had a lot in common, eg. dedication to social activity and education, a serious discussion between them was impossible due to messianic views of Lutoslawski and his metaphysics of eleuterism. Russell could not share such opinions. But he was glad to learn that Lutoslawski was impressed by his History of Western Philosophy, a book which met with much criticism.
5
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ESCHATOLOGY, MESSIANISM AND POLITICS (Eschatologia, mesjanizm i polityka)

88%
Siewierska–Chmaj A.
Sprawy Narodowościowe
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2010
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issue 37
49-59
EN
The article presents the issues of strong relations between various conceptions of God and their consequences – adopting a concrete vision of political life, nation, and state. The author shows relations between religion and politics in the context of political eschatology and political messianism, pointing to the examples of the French Revolution, nineteenth-century Polish messianism, revolutionary Russia, or Nazi Germany. Quoting various examples, the author poses the thesis that the vision of God and the place of religion in a given society strongly influence the political sphere, the perception of the state's role and the definition of a nation.
6

MIKULÁŠ DOHNÁNY: DUMY

88%
Somolayová Ľ.
Slovenská literatúra (Slovak Literature)
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2010
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vol. 57
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issue 1
1 – 13
EN
Ľubica Somolayová´s study Mikuláš Dohnány: Dumy (Contemplative Elegies) interprets one of the most significant texts of the author, a representative of Romantic generation, a cycle Dumy (Contemplative Elegies). She characterizes it in the wider context of his literary works. She analyses also some other texts (poems Improvizácia /Improvisation/ and Sen /The Dream/) inspired by romantic individualism and titanism. She mostly aimed at the poems with messianic motifs from the 40tieth of the 19th century (Slovo /The Word/, Zakliata krajina /Enchanted Country/, Syn Tatier /The Son of Tatras/). They became a starting impulse for her interpretation of Dumy (Contemplative Elegies). She considers the text as a symbiosis of the several romantic tendencies. Mikuláš Dohnány´s work proves the fact that an initial titanism is a common denominator typical for several messianic projects appreciating activity based on autonomous decisions of a subject made on behalf of the entire community. If the titanic act shows as non-realisable or it fails, the subject has a tendency to isolate, passively meditating in the shelter, waiting for an upcoming great historical change. The change does not come because of an autonomous decision of the subject, or the entire community, but in terms of messianic concept, it can come true only through meeting God´s plan.
7
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THE RINGING CEDARS OF RUSSIA MOVEMENT. RECONSTRUCTIONS OF RUSSIAN CULTURAL IDENTITY (Ruch 'Dzwoniace cedry Rosji'. Strategie rekonstrukcji rosyjskiej tozsamosci kulturowej)

75%
Mrozowicka A.
Sprawy Narodowościowe
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2011
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issue 38
41-60
EN
The paper presents etnographic research results in Russia in 2008 in Altai Krai and in 2010 in its European part. The author observed the popularity of the new social movement - the Ringing Cedars of Russia. Its formation was inspired through The Ringing Cedars Series. The author - Vladimir Megré chronicles his meetings with Anastasia, a mysteriously powerful woman in Siberian taiga. She led Megré into a world of cosmic consciousness. She is able to solve even most complex social, health and environmental problems. The author refers to the old Russian, spiritual tradition, this is the institution of starets influenced by Greek monasticism. It's related to the deep-rooted tradition of Russian apocalyptic and messianic elements, the idea of Russia's great mission as the Holy Russia, and then the idea of Moscow - Third Rome. Anastasia is presented as an allien, too. She came from another planet by some space vehicle in order to render to people the saving massage. Anastasia's teaching is focused mostly on ecology which is strictly connected with feminism. A recurring theme throughout all of the books is creating 'Kin's Domain,' or 'Space of Love,' that is a hectare of family-land which is developed into a self-sustaining type of mini food-farms. The series inspired many readers worldwide to cast away their old lifestyles in pursuit of a purer existence. These developments are commonly undertaken as part of an eco-village and celebrate freedom from the unnatural pressures and stresses of modern life. The aim is also a reconstruction of Slavic tradition (holidays, customs and habits).
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