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"Religio" e "pietas" nell'età classica. Incontri e scontri tra pagani e cristiani

100%
Covolo E. d.
Vox Patrum
|
2006
|
vol. 49
125-134
EN
BRAK
2
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De Religione: How Christianity Became a Religion

85%
Červenková D.
Acta Universitatis Carolinae Theologica
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2014
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vol. 4
|
issue 1
87-114
EN
Following the findings of contemporary theological and religious stud- ies research, the present interdisciplinary study attempts to trace the process of adopting the originally Roman category of “religion” for referring to Christianity. The text notes, in particular, the socio-political role of religio in classical culture and the transformations that the relationship of the society of classical antiquity and the Christian community went through in the first centuries AD, especially the first Christian attempts at communication with the late classical Latin culture and the administrative structures of the Roman Empire. The adaptation of the category is traced back to Tertullian, whose conception appears to have fundamentally influenced later generations of Christians; the second part of the study therefore devotes considerable attention to his works. It is here that justified use of the category of “religion” in connection with the Christian tradition is first encountered, as an expression encompassing the doctrinal and philosophical, as well as ethical and liturgical aspects of Christianity. Analysis of the text of Tertullian’s Apologeticum shows how the apologetic literature of the second century AD conveys the Christian message in an exemplary and highly elaborate form, which serves the dual purpose of providing an adequate definition of the Christian religious identity and preserving it, as well as making it available to recipients of diverse contemporary cultural environments.
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Komenského etické vize o nápravě věcí lidských

57%
Miroslav S.
Littera Scripta
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2011
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vol. 1
79-90
EN
The Reformation did not help to unify European Christianity, just the opposite;it led to the intensifying of disputes not only amongst Catholics and Protestants, but also between Lutherans and Calvinists. There followed a period of religious and civil feuding. Komenský entered this antagonistic climate with his political philosophy, which focused on eliminating the causes of hate and mutual conflict. This direction culminated in Komenský's Panorthosie (Universal Reform). This best outlines his vision of lasting peaceful conciliation, which lay in educational, religious, and civil reform. Komenský's ethical attempts to put human aairs to rights has its philosophical basis in the understanding of man as an entity, whose mission in this world is: to be a wise, moral, and pious man.
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