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1

Partlirajust ja ilmaparimusest

100%
Sepp M.
Mäetagused
|
2017
|
vol. 67
219-240
EN
The present study analyses St. Bartholomew’s Day storm – a storm that supposedly takes place near St.Bartholomew’s Day (August 24th) every year – a paroemia that has widely spread on the north-eastern coast of Estonia. The two questions analysed here are: firstly, whether such a storm is proved by the meteorological data and, secondly, whether it is reasonable to study weather paroemias. The present research makes use of the data about wind speed, measured in Jõhvi and Väike-Maarja weather stations during the period from 1966 to 2012. A more detailed analysis is dedicated to wind data around the old St.Bartholomew’s Day – the period around September 7th by the Gregorian calendar (August 12th till September 20th). According to wind speed data, it may be said that in north-eastern Estonia the end of August and beginning of September are rather windless. However, the analysis of the wind measurement data does not give a definitive answer to the question whether such a phenomenon as St. Bartholomew’s Day storm actually exists in nature. Against the background of relatively windless days, every windier day may be seen as stormy. The analysis indicates that the number of windy days around St. Bartholomew’s Day has constantly been decreasing over the last decades. This refers to changes in Estonian landscape, but even more so to changes in the climate. In the olden times, August and September were definitely much windier than today. Further research is needed to find out how windy the north-eastern coast of Estonia was around St. Bartholomew’s Day in the period before 1966. What is the benefit of such an analysis of weather paroemias? Proverb researchers have often viewed weather folklore somewhat condescendingly. It is true that weather paroemias do not qualify as the basis of scientific synoptic meteorology, and many paroemias have been borrowed from other cultures. For example, it is known that the St. Bartholomew’s Day storm tradition is Germanic and has reached Estonia via Finland. Weather paroemias, including weather proverbs, do not often follow the classical proverb rules. This is probably the reason why weather paroemias have been thoroughly studied neither in Estonia nor internationally. A study into weather proverbs potentially gives us knowledge about the worldview of our ancestors, culture distribution mechanisms, and also about the weather in the past. For example, it may be speculated that borrowed paroemias that fitted into the local population’s worldview or helped to better explain local weather phenomena entered common usage. If this is true, then it should be possible to find out from archived data when a particular weather paroemia became popular. This, in turn, enables us to use weather paroemias as proxy data for weather sciences. It may be assumed on the basis of old newspapers that the term St. Bartholomew’s Day storm became widely spread in the 1920s through to 1930s, when several well-documented storms indeed had devastating effects on the coast of north-eastern Estonia. However, this assumption has to be taken as a speculation, as several county newspapers, whose interest in the local weather was great, were established within the same period. A more detailed analysis of the St. Bartholomew’s Day storm tradition and other weather paroemias, however, requires a close cooperation between atmospheric scientists and folklorists.
2

Imetegija Stepan: puha Permi Stefani kuju komi legendides

100%
Limerov P.
Mäetagused
|
2014
|
vol. 57
115-130
EN
The article compares the biography of St. Stephen of Perm, written by Epiphanius the Wise, with the stories about the miracle maker Stephen known in Komi folklore. The author explores the influences of Russian culture on Permian (Komi) culture by mediation of St. Stephen of Perm, and the association of folklore legends with the Christianisation of the Komi. The dialogue between the Russian Christian written tradition and the Komi pagan oral tradition, which was initiated by the Christianisation of the Komi at the end of the 14th century, was based on the philological activity of St. Stephen of Perm. It was him who translated into the Permian Komi language the main principles and concepts of Christian religion, which made the dialogue between Russian and Komi cultures possible. St. Stephen’s mission was complicated because he not only had to provide an accurate translation of Christian texts into another language, but also had to find and create meaning equivalents for Christian images in non-Christian tradition. St. Stephen of Perm became a key figure denoting the contact point of Russian and Komi traditions. In Russian tradition the acceptance of the Permian side was expressed in St. Stephen’s hagiology, which combines the biography of St. Stephen and the story of his journey to the Perm region. In Permian tradition St. Stephen and the events related to him are explained in folkloric texts about Christianisation.
3

Kirilli ja Methodiuse puha Ukrainas Bessaraabias ja Krimmis

100%
Anastasova E.
Mäetagused
|
2015
|
vol. 60
27-48
EN
The feast of Sts. Cyril and Methodius (May 11–24) and the life and work of the two brothers occupy a central place in the Bulgarian national paradigm. Their life and work are celebrated by all Slavic nations (with different accents and on different dates in the national/church calendars). The feast is celebrated among the Bulgarian Diaspora in Ukraine (the largest Bulgarian community outside Bulgarian boarders) and it also has a place in the official state calendar of the country. This paper deals with the celebrations of the feast in Bessarabia (Odessa) and Crimea (Sevastopol), Ukraine, among the Bulgarians and Ukrainians; the life stories of the two brothers; interpretations of their origin, works, and significance for the Slavic cultures of both communities (Bulgarians and Ukrainians). The analysis shows the dynamics of interpretations of the lives and work of the two saints in different national paradigms and state priorities.
4
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Kierownictwo duchowe w życiu św. Jana Bosko

84%
Gocko J., Centnar P.
Seminare. Poszukiwania naukowe
|
2015
|
vol. 36
|
issue 1
67-78
EN
The subject of the article is the issue of spiritual direction in the life and activity of St. John Bosco. The first part discusses the experience of spiritual guidance received by John Bosco in his childhood. Deprived of paternal protection at the age of two, Don Bosco was himself in need of wise mentors and masters in order to become later a spiritual guide for his own pupils. Next, the article points out the specifics of Don Bosco’s spiritual direction offered to the youth of the oratory. The specific character of his methods stemmed up primarily from the type of his own spirituality as well as personal experience and moral exemplars followed by the Saint. The last part of this publication presents selected forms of Don Bosco’s spiritual direction, both at the sacramental and extra sacramental level.
5
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Donec formetur Christus in vobis (Ga 4,19). Od soteriologii ikonicznej do parenezy mimetycznej

67%
Sztuk D.
Seminare. Poszukiwania naukowe
|
2015
|
vol. 36
|
issue 2
21-29
EN
In reflection dedicated to the relations between theological arguments and parenesis in St. Paul’s epistolarium, there is a general agreement as to the fact that ethical exhortations are usually motivated by the doctrinal passages of the letters of the Apostle Paul, or, that they are woven into the argumentative substance of a given letter. Without denying this fact, it seems that the relationship between the two parts of the letters can be described in a different way. Namely, due to the fact that their doctrinal part presents the image of Christ and His work of salvation, we can characterize soteriology as iconic. This is possible because its agens is itself an icon. In other words, Paul’s Christology is iconic because Christ is the ‘image of God’ and, consequently, His work present in the cross, the sign of salvation, is also iconic. Soteriology remains related to the ethical part of the letters and, because St. Paul in different ways encourages his recipients to follow and to be like Christ, it will be justified to define his parenesis as mimetic.
6
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Kult św. Cecylii, Dziewicy i Męczennicy w polskiej pieśni religijnej na przykładzie pieśni J. Łuciuka, M. Świerzyńskiego, A. Chlondowskiego i Z. Piaseckiego

67%
Szczeblewski Ł.
Seminare. Poszukiwania naukowe
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2015
|
vol. 36
|
issue 2
197-213
EN
The contemporary religious songs in honour of Saint Cecile presented in this work prove that the cult of the Saint Virgin and Martyr is still prevailing in the Catholic Church. The article describes the life of Saint Cecile and provides a brief history of her cult. Presentation of songs in honour of this Patron of music constitutes an essential part of the study. The author begins with an analysis of their melodic aspects focusing, among others, on the kinds of melodies and intervallic scales. The article discusses also rhythmicity and the lyrics of the presented works . It is worth emphasizing that these songs might be used during celebration of Eucharistic Liturgy on the Day of Saint Cecile as well as during other services held in honour of the Roman Martyr.
7
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Św. Wincenty à Paulo – formator diecezjalnego duchowieństwa dla dobra społeczności

67%
Hoffmann E.
Studia Socialia Cracoviensia
|
2014
|
issue 2(11)
187-207
PL
Św. Wincenty à Paulo odkrył w sobie powołanie do ewangelizacji biednych, ale uświadamiał sobie też potrzebę poważnej pracy nad duchowością duchowieństwa, by w ten sposób dało odpowiedź na swoje powołanie i współpracowało przy odnowie Kościoła Bożego. W niniejszym artykule chcę przedstawić kolejny szkic o Wincentym à Paulo jako formatorze duchowieństwa, co zwykle pozostaje w cieniu, gdyż św. Wincenty wszedł wcześniej do historii jako wielki organizator i realizator dzieła miłosierdzia we Francji w XVII wieku oraz jako patron ubogich. Korzystałem wyłącznie z hiszpańskich źródeł i chcę przedstawić świętego jako człowieka zaangażowanego w dzieło reformy duchowieństwa, która miała wpływ nie tylko na Kościół w XVII-wiecznej Francji, ale także na wiele pokoleń księży w Europie, aż do dziś, na całym świecie, gdzie misjonarze św. Wincentego poświęcają się pracy budowania kleru diecezjalnego.
EN
This essay intends to highlight a specific trait of St. Vincent as the clergy formator. This characteristic is often downplayed and unnoticed, for Vincent is primarily known throughout history as the founder of charity works and is generally invoked as the patron of the poor. I draw exclusively on Spanish sources and my intention is to present Vincent as a man fully plunged in the work of clergy reform that bore fruit not only for the church in France in the 17th century but for many generations of priests in many parts of the world where the missionaries of st. Vincent still toil in the clergy formation today.
8
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What can grow from the divine seed? The divinity of human beings according to Aristotle

59%
Kamińska S.
Studia Religiologica
|
2012
|
vol. 45
|
issue 3
173–182
EN
This text aims to show that the core of human divinity according to Aristotle is exercising the divine mind for its own sake. Being happy and thus divine is auto-teleological, and must not be reduced to any sort of instrumental value. This reading of Aristotle excludes the theist interpretations of Prime Mover as well as the attempts at identifying the human mind with God, mainly because both these (different) interpretations seem to make auto-teleological bios theoretikos impossible. The first do this by introducing the divine provision which makes people act for God’s sake and not for their own sake. The others reduce the special status of humans by taking away the divine part, in my opinion being the sine qua non condition of the concept of human divinity. All the interpretations of human divinity which I have presented above can be useful nowadays in the ethical, (bio)ethical, social or even political discourse. This shows that the history of philosophy is not only about the past, but also about the future.
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