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RUSSIAN 'KRESTITEL' (BAPTIST) OR UKRAINIAN 'KHRISTITEL'?

100%
Manczak W.
Slavia Orientalis
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2008
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vol. 57
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issue 3
405-410
EN
In an article published recently, Oleg Delendik draws attention to the fact that in an Ukrainian version of the New Testament which appeared in 2003, the form 'Krestitel' (Baptist) was replaced by 'Khristitel' and claims that the latter form is more adequate than the former. The purpose of the present article is to explain how the difference between 'Krestitel' and Khristitel' arose. Russian'krest', which comes from Old Church Slavonic, is not derived directly from Greek 'Khristos' but penetrated into the Old Church Slavonic trought the medium of Old High German 'Krist', whereas Khristitel' is a more recent form, influenced by Greek 'Khristos'.
2
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JAK WITRAŻ. RELIGIA I TOŻSAMOŚĆ W BIOGRAFICZNYM DOŚWIADCZENIU POLAKÓW NA WSPÓŁCZESNYM KRYMIE

75%
Borowik I.
Studia Migracyjne - Przegląd Polonijny
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2013
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vol. 39
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issue 1(147)
207-224
EN
This article presents the relations between identity and religion based on biographical interviews with people of Polish decent currently living in Crimea. Poles in Crimea are a minority functioning in a multinational context, among 134 other nations. According to the last census nearly 4,000 people declared membership of the Polish group. The conducted research shows that persons of Polish decent are dispersed, constituting larger clusters in cities such as Simferopol, Sevastopol or Yalta. It is there that after 1991 Roman-Catholic parishes and associations of Poles have been established. The objectives of the associations are to integrate the dispersed communities, safeguard the remembrance of history and culture, as well as maintain ties with the homeland. The article considers the role of religion in relation to identity on three levels: the construction, maintainability, and change of identity. On the first level, a significant element repeatedly mentioned in the biographical narratives is baptism, as an initiation into the religious community, and celebrating Christmas and Easter. Baptism in the Orthodox rite was frequent in the researched group and, as it occurred, was a path to changing one's identity; similarly to mixed marriages. What is interesting, in maintaining one's identity an important role is played by identifying Polishness with Catholicism, also in the group of people who have a complex, contextual identity and, depending on this context, identify themselves as Poles or Russians. In all cases the recollections of lost coherent national and religious identity among the ancestors are kept alive. They are important in maintaining one's identity and take part in constructing the boundaries of group identity, mainly in relation to the Russians as a dominant group, and in differentiating Catholicism from Orthodoxy. In these comparisons Poles are characterized by higher culture, spirituality, linkages with the European tradition and the ability to treasure it. These functions are strengthened by a revival of Catholicism in Crimea, possible after the collapse of the Soviet Union and enabling the respondents to manifest the links between this religion and Polishness by means of participating in religious practices and organizing activities in a few Roman Catholic parishes.
3
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Sakrament Świętego Chrztu

63%
Sawicki D.
ELPIS
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2011
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vol. 13
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issue 23-24
267-298
EN
Holy Baptism, in the Orthodox Church, along with Chrismation, the Holy Eucharist, Priesthood, Marriage, Holy Unction and Confession is one of the seven sacraments. It is one of the Mysteries established by God himself, during which His grace descends on humanity. It is an action, which unites people with their Creator by grace and leads us to the Kingdom of Heaven. In Holy Baptism, we are immersed into water three times (or Holy Water is poured three times, but never sprinkled) in the Name of the Holy Trinity and die to his earthly life and sin. At the same time, we are reborn to eternal and heavenly life. We are cleansed from all sins committed voluntary or involuntary. Our weaknesses and propensity to sin is healed. We become a pure being and heir of the Kingdom of Heaven. We also become and enemy of Satan and all evil powers. The Orthodox Church usually chrismates immediately after baptism, especially in the case of small children, so that we would not loose in this fight, loose our purity and more easily reach perfection. Both sacraments are administered on the basis of the faith of the godparents. The liturgical celebration of Baptism and Chrismation begins with prayers and the naming of the child. The prayers of exorcism follow, in which the candidate for baptism (either personally or godparents on his behalf) rejects Satan, unites himself to Christ and recites the Symbol of Faith. Baptism consists of the blessing of water and anointing with oil. The main senses of the child are anointed with Holy Oil: the forehead - mind, breast - feelings, ears - contact with the surrounding world, hands - actions, feet - Endeavour. A moment later, the child is immersed into the water three times - Holy Baptism. Prayers are then read calling the Holy Spirit to be present during Chrismation. Holy Chrism (myrrh), which is consecrated by the laying on of hand of the Bishop, is then used to anoint the forehead, eyes, nostrils, mouth, ears, breast, hands and feet of the newly baptized. The following ceremonies take place after the Chrismation: clothing the newly baptized in white vestments, putting on a cross, procession, and cleansing of the anointed areas and tonsuring all hold lesser meaning. They call the baptized to maintain purity and to work on constant self perfection in Christian virtues. That which we receive in Holy Baptism and Chrismation, however can be lost. God does not save us without our participation. This also concerns the power of the sacraments.
4

NÁUKA O SVIATOSTI KRSTU PÁPEŽA LEVA VEĽKÉHO V KONTEXTE JEHO DIELA

63%
Lichner M.
Verba Theologica. Teologický časopis
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2018
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vol. 17
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issue 1
28 – 44
EN
In the submitted study, we pay attention to teaching on baptism in the context of the work of Pope Leo the Great. We analyse Leo´s letters and homilies. In his letters, Leo focuses mainly on liturgical and pastoral questions associated with the sacrament of baptism. He also deals with Marian-ecclesial symbolism according to which the Virgin Mary becomes the image of baptistery of the Church where believers – members of Christ´s ecclesial body – are born. The third aspect developed by Leo in relation to baptism is almsgiving, to which the faithful are often invited. This act, like baptism, leads to forgiveness of sins. Leo´s theology of baptism has Christological dimension connected to ecclesiology, with an impact on the sacramental life of believers. Leo thus becomes one of very few early Christian authors who indicated and developed Christological spirituality of „lay people“.
5
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ФОРМИРОВАНИЕ ПРЕДАНИЯ О СВ. АПОСТОЛЕ АНДРОНИКЕ, КАК ПАННОНСКОМ ЕПИСКОПЕ

51%
Vasilik V.
Konštantínove listy
|
2022
|
vol. 15
|
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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