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JANOVO ZJEVENÍ A PASTÝŘ HERMŮV JAKO PROROCKÉ SPISY RANÉ CÍRKVE

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Přibyl S.
Verba Theologica. Teologický časopis
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2013
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vol. 12
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issue 2
63 – 72
EN
The article presents two early Christian prophetic writings: the Revelation of John and the Shepherd of Hermas. The books were written at the time when the Church has failed the original prophetic ministry, which we know especially from Paul‘s letters and the Didache document. John as the author of Revelation presents himself as a prophetic figure and his work is also devoted to prophecy. Johannine literature by itself knows the sayings attributed to Jesus Christ himself, which were in fact uttered by Christian prophets. The work written by Hermas was not admitted to the New Testament canon. It was written in the first half of the second century and represents the last major witness of Christian orthodox divination. It displays the structure of the Church of Rome with branched services and charismata. Of particular interest are its characteristics of false prophets. Later montanist movement sought to revive the old prophetic practice, however, a tendency to ecstasy and excessive austerity obscured its original meaning.
2

SHAMANIC GIFT IN THE GLOBAL VILLAGE: SHAMANIC HEALING AND BIOMEDICINE

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Bužeková T.
Slovenský národopis (Slovak Ethnology)
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2019
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vol. 67
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issue 4
412 – 429
EN
Neo-shamanism or urban shamanism is a movement which concentrates on spiritual healing and aims to revive traditional shamanism. The aim of the paper is to explore the legitimation of charismatic neo-shamanic healers in relation to biomedicine which is a dominant authoritative body of medical knowledge in European societies. The paper presents the results of ethnographic research on two neo-shamanic groups operating in Slovakia. In neo-shamanism, the shaman’s abilities are represented either as learned skills, or a special spiritual gift. The latter is characteristic of charismatic persons within neo-shamanic groups. I base my argument on the understanding of charisma as rhetoric and investigate discursive strategies of two charismatic healers who belong to different kinds of neo-shamanic groups. Both support the view that the shamanic practices are compatible with biomedicine; however, they represent this compatibility in different ways. I argue that the rhetoric in the legitimation of the shamanic gift corresponds to the particular social settings and cultural background of a healer. It is manifested in the use of the concept of energy which serves as a bridge between spiritual healing and the natural sciences.
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WEBEROV PRÍNOS K SOCIOLÓGII KAŽDODENNOSTI

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Alieva D.
Sociológia (Sociology)
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2012
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vol. 44
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issue 5
513 – 547
EN
In despite of the fact that Max Weber has not elaborated a coherent theoretical conception of everyday life, his contribution to the crystallisation of this sociological sub-discipline is very significant. This paper is an attempt to reconstruct Weber’s sociology of everyday life by using his own considerations, which are dispersed throughout his works. He begins with the dichotomy of everydayness and non-everydayness, which was developed long ago by the representatives of German romanticism (Novalis, Tieck, Brentano, E. T. A. Hoffmann). But unlike them, Weber considers non-everyday phenomena as extraordinary psychical states of a charismatic nature (ecstatic, mystic, hysterical, orgiastic, visionary), which are mainly associated with religion. Everydayness, however, is mainly linked to economic aspects of ordinary life. Unlike an ethnographical approach, which would propose the descriptions of various aspects of everyday life, Weber concentrates on its metaphysical and religious foundations. It seems that the matrix of metaphysical meanings is more important for him than the traditional temporal distinction between ordinary and extraordinary days. Non-everydayness embodies the sacred, just as everydayness represents the profane. According to Weber, this antinomy may be overcome by the method of active asceticism, which we find in the Protestant ethic. It supports the economic activity of the representatives of the middle classes. Their efforts contribute to the creation of everydayness, which successively gets rid of the non-everyday elements in the form of contemplative, orgiastic, and ecstatic religiosity. Therefore everyday life emerges from non-everydayness as a consequence of the long process of rationalization that was developed at the Occident. Thus the sociology of everyday life by Weber appears as a derivation of the sociology of religion.
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