scholarly journals Martin Luther’s Interpretation on Magnificat. Vademecum of Christian Education for Rulers

2017 ◽  
Vol 9 (3) ◽  
pp. 371-393
Author(s):  
Maria Curtean
Keyword(s):  
Christian Education ◽  
Western Europe ◽  
Political Anthropology ◽  
Christian Tradition ◽  
Human Being ◽  
European Culture ◽  
Reactive Center

Abstract Considering the ethical, anthropological and theological perspectives on the institution of a secular leader, as they are presented in Martin Luther’s writing “Das Magnificat verdeutschet und ausgelegt”, (1521) this paper aims to emphasize his contribution to the contemporary political anthropology and European culture. Presenting Mary’s canticle as a vademecum of educating secular leaders, Luther highlights the need of spiritual substantiation of the education of the secular leader and identifies mens cordis as the active and reactive center of the human being, from which all counsels and all reigns must be derived. While still preserving parts of mysticism, mystical and ascetic sources for the Christian education of rulers, thus a fragment of the universal Christian tradition, as they were developed and contextualized in Western Europe, this work by Luther could be a significant impulse for the renewal of the dialogue between Lutheran tradition and Orthodoxy.

Islamophobia and the Challenges of Muslims in Contemporary Eropean Union Countries: Case Studies from Austria, Belgium, and Germany

Afkaruna ◽  
2021 ◽  
Vol 17 (1) ◽  
Author(s):  
Muhammad Wildan ◽  
Fatimah Husein
Keyword(s):  
European Union ◽  
Western Europe ◽  
Field Research ◽  
The Balkans ◽  
Eu Countries ◽  
European Culture ◽  
Muslim Communities ◽  
Historical Accounts ◽  
Almost All ◽  
European Union Member States

In the last two decades, the Muslim population in Western Europe has grown in unprecedented ways. At the broader regional level, there are approximately 25 million Muslims living in European Union member states as of 2016, which is estimated to increase to 35 million by 2050. The arrival of Muslims from various countries in the Middle East, Africa, and the Balkans has brought about significant changes and issues socially, economically, as well as politically. Undeniably, some phenomena of discrimination and Islamophobia arise in almost all EU countries in various aspects of public life such as hijâb clothing, building mosques, and housing. Using a qualitative approach and field research, this article explores not only the historical accounts of the presence of Islam in several EU countries, but also the relations between Islam and the state. This research presents several cases of discrimination and Islamophobia and the internal dynamics within the Muslim communities as to the challenges of living in completely different atmosphere. Three countries, namely Austria, Belgium, and Germany are chosen to represent European Union countries. This study contributes to the discourse on the integration of Muslims in European culture and to the way EU countries could involve Muslims in constructing European Islam.

Saintliness And Moral Perfection

1991 ◽  
Vol 27 (4) ◽  
pp. 463-471 ◽  
Author(s):  
James R. Horne
Keyword(s):  
Religious Life ◽  
Religious Tradition ◽  
Religious Community ◽  
Christian Tradition ◽  
Human Being ◽  
Moral Perfection ◽  
Imitation Of Christ

In the course of supporting his larger thesis about mysticism, Steven Katz argues that, ‘Every religious community and every mystical movement within each community has a “model” or “models” of the ideal practitioner of the religious life.' Among thirteen functions of such models he mentions three that partially overlap. He says that (i) these model lives set standards of perfection to measure believers' actions, (ii) they are perfect examples of what it is to be a human being, and (iii) they are moral paradigms. Katz mentions various saints, sages, and other exemplary figures, and sums up with the claim that in the Christian tradition the function of ‘ models’ is expressed in Thomas à Kempis' The Imitation of Christ. Taking all of this together, one could conclude that he intends to say that every religious tradition contains accounts of morally perfect persons who are examples to be imitated.

The Importance of Theology for Church and Society

1973 ◽  
Vol 26 (3) ◽  
pp. 257-270
Author(s):  
Jan Milič Lochman
Keyword(s):  
Western Europe ◽  
Positive Answer ◽  
Eastern European ◽  
European Culture ◽  
Long Run ◽  
Cultural Climate ◽  
Privileged Status ◽  
Church And Society ◽  
The Times ◽  
The Church

The times seem to have passed when one could give without JL hesitation a positive answer to the question concerning the meaning of theology for church and society. The traditionally privileged status of theology in European culture had become problematical. In Eastern Europe this has occurred in a direct and frontal ideologically intensified way. However, in Western Europe it has been rather indirect and concealed, but of perhaps even greater consequence in light of the discrepancy between the still existing privileges of ecclesiastical institutions and the in reality largely secularised cultural climate. For many contemporaries theology has become a curious, if not dubious, matter. One is somewhat justified in speaking of the ‘end ofthe protected season for theologians’.But is this ‘end of the protected season’ simply to be identified with the ‘end of theology’? Some tend to this conclusion—even among theologians. I would reject this conclusion, however, and not as the result of a dogmatic prejudice, but out of the personally felt and ecumenically reflected experience of an Eastern European theologian. The hour when the church and its theology lost some of their privileges has proved in no way to be the end, but rather the beginning of a new, certainly narrow, but more credible path, which in the long run might be perhaps even more efficient in view of our role in church and society. We should not overlook this experience—it is valid, mutatis mutandis, also for other situations. The end of the ‘protected season’ need not be only troublesome, but can at the same time be an opportunity: an opportunity for a new credibility.

scholarly journals PRESERVATION OF THE ICONOGRAPHIC CANON AMONG UKRAINIAN DIASPORA

2020 ◽  
pp. 70-84
Author(s):  
Vitalii Kozinchuk
Keyword(s):  
United States ◽  
Ethnic Minorities ◽  
Western Europe ◽  
The United States ◽  
Scientific Intelligence ◽  
Christian Tradition ◽  
Sacred Art ◽  
Religious Buildings ◽  
Byzantine Art ◽  
The Creation

Iconography of the Ukrainian diaspora is an important component of Ukrainian (Western Ukrainian) canonical sacred art. Genetically, the iconography of the Ukrainian diaspora is based on the principles of Byzantine iconography, which included the color canon, the compositional canon and the canon of proportions, which performed important functions in Byzantine art. Ukrainian artists of the diaspora, adhering to the Byzantine iconographic canon, believed that it brings to the art information of utilitarian, historical and narrative plan. Scientific intelligence is devoted to these issues. The purpose of the section is to analyze the preservation of the iconographic canon in the sacred art of artists of the Ukrainian diaspora in the United States, Canada and Western Europe. It is necessary to consider the Byzantine iconographic rules, which serve as an artistic scheme for the creation of Christological, Mariological and festive themes in the iconography presented in the temples of ethnic minorities. Using the principles of Byzantine aesthetics, the diaspora artists of Ukrainian origin (Petro Kholodny Jr, Sviatoslav Hordynsky, Juvenal Mokrytsky and Khrystyna Dokhvat) managed to preserve the ancient Eastern Christian tradition of cult painting. The art of the above-mentioned artists is based on strict artistic rules recognized by the official Church after the Trullian Council (691-692), the Seventh Ecumenical Council (787) and the «Triumph of Orthodoxy», associated with decisions to introduce the dogma of icon worship in Constantinople Council (843). Preservation of the iconographic canon in the Ukrainian diaspora is a manifestation of the ancient Christian artistic spirit, which determined the types of major saints. The principles of the iconographic canon used in the painting of the Ukrainian diaspora also substantiated the location of the main gospel scenes in certain places on the walls of Christian religious buildings.

scholarly journals MUSICAL CREATION OF "HUMAN" AS A SENSE-MAKING SENSUOUS WAY OF FORMING A CULTURAL SPACE

2019 ◽  
pp. 53-57
Author(s):  
I. V. Zhyvohliadova
Keyword(s):  
Practical Experience ◽  
Sense Making ◽  
Human Being ◽  
Musical Sound ◽  
Musical Practice ◽  
Living Space ◽  
European Culture ◽  
Christian Culture ◽  
The World ◽  
Intersubjective Experience

The article analyzes the specificity of revealing anthropo-creative principles of European culture as a musical practice of humanity. If we under- stand culture as a source, space, and the result of the spiritually-practical experience of mankind, then music appears as a specific, holistic system of specification and representation of this experience, a phenomenon that reflected the uniqueness and depth of the humanity world, a specifically sensual way of joining an intersubjective experience of rhythmization and harmonization of the human being. The expressive possibilities of lan- guage means of music art are considered in the context of the overall process of making a musical sound of human living space, the development of artistic practices of worldview and the world perception of medieval Christian culture in particular.

scholarly journals „A tu rzeczywistość skrzeczy…”, czyli "Na marne" i "Z dobrego serca" Lucjana Rydla

1970 ◽  
Vol 19 ◽  
pp. 97-114
Author(s):  
Maria Jolanta Olszewska
Keyword(s):  
Western Europe ◽  
Meaning Of Life ◽  
Young Girl ◽  
Leo Tolstoy ◽  
Human Being ◽  
Gerhart Hauptmann ◽  
Her Family ◽  
Life Attitudes ◽  
The Sacrifice

Two dramas by Lucjan Rydel 'Na marne' (1895) and 'Z dobrego serca' (1897) were created during the poet’s stay in Western Europe. These pieces are a testimony to changes in his worldview and attitude to life. He left in them his youthful fascination with symbolic and mood drama modeled on Maurice Maeterlinck’s plays. The attempts to transpose these patterns were heavily criticized by his youthful works 'Matka' and 'Dies irae'. Rydel turned to realism in art. In this case, the patterns were provided by Gerhart Hauptmann and Leo Tolstoy. Na marne is based on the confrontation of two life attitudes. The Major, a former insurgent, symbolizes patriotic tradition and deed, and his grandson Adam is a decadent who has lost faith in the meaning of life. It pushes him to suicide. This drama is a warning against passivity and fatalism. 'Z dobrego serca' treats about the sacrifice of a young girl who, after her sister’s death, decides to marry a much older brother-in-law to save her family. It becomes the personification of love of human being. For Rydel, the foundation on which we should build our life is Christian values. The choice made by the poet confirms his subsequent dramas mainly written for the folk theatre of which he was the initiator and creator.

The Oxford Handbook of the Merovingian World

2020 ◽  
Keyword(s):  
Roman Empire ◽  
Art History ◽  
Western Europe ◽  
Northern Europe ◽  
The Political ◽  
Byzantine Empire ◽  
Ancient Rome ◽  
British Isles ◽  
European Culture ◽  
The World

The Merovingian era is one of the best studied yet least known periods of European history. From the fifth to the eighth centuries, the inhabitants of Gaul (what now comprises France, southern Belgium, Luxembourg, Rhineland Germany and part of modern Switzerland), a mix of Gallo-Romans and Germanic arrivals under the political control of the Merovingian dynasty, sought to preserve, use, and reimagine the political, cultural, and religious power of ancient Rome while simultaneously forging the beginnings of what would become medieval European culture and identity. As a result, the Merovingian era is at the heart of historical debates about what happened to western Europe after the fall of the Roman Empire. Yet in these centuries, the inhabitants of the Merovingian kingdoms created a culture that was the product of these traditions and achieved a balance between the world they inherited and the imaginative solutions that they bequeathed to Europe. Situated at the crossroads of Europe, connecting northern Europe with the Mediterranean and the British Isles with the Byzantine empire, Merovingian Gaul also benefitted from the global reach of the late Roman Empire. In this collection of 46 essays by scholars of Merovingian history, archaeology, and art history, we encounter the new perspectives and scientific approaches that shape our changing view of this extraordinary era.

Hylemorphism, rigid designators, and the disembodied ‘Jesus’: a call for clarification

2019 ◽  
pp. 1-16
Author(s):  
JAMES T. TURNER
Keyword(s):  
Human Nature ◽  
Jesus Christ ◽  
Christian Tradition ◽  
Human Being ◽  
Human Soul ◽  
Rigid Designators ◽  
Prime Matter ◽  
Holy Saturday

AbstractMany in the Christian tradition affirm two things: (1) that Jesus Christ descended to Hades/Limbus Patrumon Holy Saturday and (2) that the human nature of Jesus is a hylemorphic compound, the unity of a human soul and prime matter. I argue that (1) and (2) are incompatible; for the name ‘Jesus’, ‘Christ’, and ‘Jesus Christ’ rigidly designates a human being. But, given a certain view of hylemorphism, the human being, Jesus, ceased to exist in the time between his death and resurrection. So, Jesus did not descend to Hades/Limbus Patrum, even if God the Son did.

The Decameron: On the Possibility of Love During Self-Isolation

2021 ◽  
Vol 31 (1) ◽  
pp. 143-178
Keyword(s):  
Beneficial Effect ◽  
Social Practices ◽  
Christian Tradition ◽  
Common Belief ◽  
Human Being ◽  
European Literature ◽  
The World ◽  
The Common ◽  
Consolation Of Philosophy

This article in the genre of the consolation of philosophy deals with the COVID-19 pandemic as a new superphenomenal experience marked by an extremely intense experience of one’s vulnerability and finiteness as well as by problematization of our previous ideas of a human being. The author offers a way to understand our situation and find solace by starting with the performative paradox of Giovanni Boccaccio’s Decameron, which contains one of the most famous descriptions of the plague and remains one of the most cheerful and life-enhancing texts in European literature. The article shows that, contrary to the common belief, the consolation offered in the The Decameron is not reduced merely to telling stories that entertain and distract us from tales of grief. Nor is it reduced to the invention of social practices for building a new and more perfect society, although all this, as the author shows, is undoubtedly there in the text and has a beneficial effect. The Decameron’s consolation ultimately consists of the assumption that man himself has metaphysical depths in his incomprehensible (although it is fully embodied in the Decameron) and impossible potential for lovingly accepting the reality of the world as a blessed Gift, to think of eventfulness itself as a gift. The article argues that the anthropology on which Boccaccio’s utopia is based is that of the feast or symposium understood in the spirit of the Platonic-Christian tradition. The author hopes that Boccaccio’s anthropological optics, designed to overcome the pessimism of reason and affirm the optimism of will and faith, can help the reader find meaning and joy in the midst of the suffering and death which are the irrevocable framework of life. This consolation can be heard in the cheerful voice of Boccaccio, which comes to us from faraway plague-ridden Florence and offers us his prescription for healing the “wounds of being.”

Mística na tradição ocidental em Lima Vaz

2021 ◽  
Vol 76 (4) ◽  
pp. 1487-1508
Author(s):  
Hélio Pereira Lima
Keyword(s):  
Public Sphere ◽  
Modern Society ◽  
Christian Tradition ◽  
Human Being ◽  
Western Tradition ◽  
The World ◽  
Crisis Of Meaning ◽  
Mystic Experience

This Work aims at reflecting on mystics, within the Western tradition, departing Lima Vaz’ thought, in order to try identifying the function that rested reserved to Mystic Experience, in the Modern Society, Society that, as It purposes Itself destroying the Sacred one up the World, has put aside Religion as a factor of legitimation regarding to public sphere. Its purpose is recovering some historical-philosophical aspects regarding to Christian Tradition in order to understanding better the level regarding to crisis of meaning of this Society can be linked to the progressive lack concerning the originary relation of the Human Being with the Transcendence Itself since that this lacking subverted the constitutive nucleus of its own identity as an open. We may assume that this Reflection of ours will be turned on contributing for reflecting of the Christian Mystics et its contribution for the dialogue with the plurality of the actual ways of spiritualities, in front of crisis concerning the contemporaneity.

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