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Fernando Pessoa e os Santos Populares

100%
Pires Ferreira J.
Studia Iberystyczne
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2010
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vol. 9
245-250
EN
In the present work we examine three poems by Fernando Pessoa on the popular theme of the three saints lisboetas: Saint Anthony – a “pagan charm” and, at the same time, a humanized saint refered in relation to the poet, Saint John – an “eternal child” and Saint Pedro – described in the context of old age, incarceration, doomsday, death, and the Gnostic tradition. The author used the iconic power of the saints for the construction of a philosophically pagan poetic in sequence from birth to death, through sensuality.
2
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METAMORFÓZY KRESŤANSTVA NA KAUKAZE: OD JEHO ROZŠÍRENIA PO ZAČLENENIE REGIÓNU K RUSKÉMU IMPÉRIU V 19. STOROČÍ

75%
Šmigeľ M., Cherkasov A. A., Kmeť M.
Konštantínove listy
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2019
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vol. 12
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issue 2
80 - 97
EN
Christianity in the Caucasus – from its expansion in the 3rd – 4th centuries to the integration of the region to the Russian Empire in the 19th century went through peculiar metamorphic changes. It had its own history for each nation of the region. On the one hand, old Transcaucasian cultures (Armenian and Georgian) entirely adopted Christianity and maintained it throughout the centuries. On the other hand, the mountain dweller nations of the Caucasus, lacking their own statehood, have only partially adopted Christianity with the long-term presence of religious syncretism (mix of paganism, Judaism, Christianity and Mohammedanism) and after all, they were mostly Islamized. Beside a number of internal and external influences and factors, the mental conservatism of Caucasian ethnic groups also appears important in these processes.
3
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ALONG THE BORDER BETWEEN PAGANISM AND CHRISTIANITY. GRAVES WITH RITUAL FIRE HEARTHS DISCOVERED IN THE NECROPOLIS OF ALBA IULIA-‘IZVORUL ÎMPĂRATULUI’ DURING THE ARCHAEOLOGICAL CAMPAIGNS OF 2006 – 2007

75%
Dragotă  A., Popescu  M.-E.
Študijné zvesti
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2023
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vol. 70
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issue 2
327 – 344
EN
Three graves were discovered during the archaeological excavations (2006, 2007) in the cemetery of Alba Iulia-‘Izvorul Împăratului’ (Alba County, Romania). All three presented a fire hearth on the side of the burial pit. The graves share some common features, including the male sex of the deceased, the orientation on the W – E axis (grave 86; 155), except grave 168 (WSW – ENE) and the stone edging of the grave pits. The grave inventory consists of pottery (ritually broken in grave 86; 155; 168), a sickle (grave 86), steel, flint (grave 155), an arrowhead, a sabre- sword (Säbelschwert) and remains of a wooden sheath with traces of textiles (grave 168). It may not be by chance that such a ritual hearth was also set up for the leader of Gyula’s military entourage (grave 168). The role of these unique findings, appearing at the borderline between paganism and Christianity, can be correlated with the purification of the deceased before passing into the afterlife. All the elements of funerary rites and rituals allow us to place all of these burial findings in the second half of the 10th c.
4
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ФОРМИРОВАНИЕ ПРЕДАНИЯ О СВ. АПОСТОЛЕ АНДРОНИКЕ, КАК ПАННОНСКОМ ЕПИСКОПЕ

51%
Vasilik V.
Konštantínove listy
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2022
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vol. 15
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issue 2
3 - 15
EN
St. Apostle Andronicus had a special meaning for the mission of Sts. Methodius and Cyril and the evangelization of Slavs as it is obvious from the Life of St. Methodius and the story about the beginning of Slavonic writing mentioned in the Tale of Bygone Years, where he is titled as a Pannonian bishop. The hagiographic tradition that St. Andronicus was the bishop of Pannonia (but not of Sirmium!) was formed in the 7th – 8th centuries. At first it is reflected in so called “Apostolic catalogues” of Pseudo-Epiphanius and Pseudo-Hippolitus. Synaxarium of Constantinople mentions St. Andronicus as a bishop of Pannonia in a number of memorial rubrics (30 June, 30 July). According to Synaxarium, St. Andronicus and Junia crushed Pagan shrines and built Christian Churches, expelled impure spirits from men and healed incurable diseases. The information about healings by St. Andronicus and Junia may be connected with the placement of their relics in the Quarter of Eugenius in Constantinople, which, according to our opinion, happened in 610. Such precise date is connected with the mention about Patriarch Thomas, apparently Thomas the First (607 – 610), and with our hypothesis, that originally the source of Synaxarium had the name of Emperor Heraclius (610 – 641), which, as a result of metathesis РА and АР and mixture of lambda and delta in uncial writing, became the name of Emperor Arcadius. The later attribution of wonder-working relics as those of St. Apostle Andronicus, together with the baptism of the Serbs and the Croatians in time of Heraclius, led to the veneration of St. Andronicus as a bishop of Pannonia and, correspondingly, the miracles wrought by his relics, revealed Divine benevolence to the conversion of the Slavs. The canon in honour of St. Apostle Andronicus and Junia written by St. Joseph the Hymnographer, coinciding in a number of details with the Constantinopolitan Synaxarium, added some new information about their life. On the other hand, it is silent about the Pannonian bishopric of St. Andronicus. Combining the abovementioned Greek and the Slavonic sources (the Life of St. Methodius and the Tale of Bygone Years), we can reconstruct the lost Life of St. Andronicus and Junia formed by the 9th century in the following way. They were constant followers of St. Paul and they walked around the world. St. Andronicus and Junia crushed Pagan temples and built Christian Churches, expelled demons and healed the sick. St. Andronicus accompanied St. Paul in his missionary travel to Illyricum, he reached with the latter Morava and taught Slavs. St.
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