Hasil untuk "History and principles of religions"

Monisha Jain, Prafulla Parlewar

The search for identity, the sense of belonging to a particular place, is a fundamental aspect of quality of life, whether the person is an inhabitant of a small village or an urban metropolis. The unique character of a place is woven into its townscapes and streetscapes, the interplay of layout and diversity of the spaces, the distinctive architectural character of buildings, and cultural values associated with it. A place's essence, which defines its identity, is remarkably delicate and susceptible to swift erosion. The rapid pace of urbanization, changing socio-economic values, increasing commercialization, and insensitive, generic development practices are eroding the quality of urban life. "If change is inevitable, we should moderate and control it to prevent violent dislocation and preserve the maximum continuity of the past" – Kevin Lynch. Years of neglect by the public sector and unchecked development by the private sector had left parts of the city in despair. These areas need transformational interventions to rejuvenate, ensuring long-term sustainability and vitality. This research aims to understand the urban cultural landscapes and their rise. It also highlights the concept of authenticity and a shift toward a regenerative paradigm for cultural landscapes. The research then investigates the best practices associated with preserving and revitalizing these valuable urban assets. By looking at the various methods, the study aims to create a plan for the long-term restoration of urban cultural landscapes that takes into account both historical preservation and modern city needs

Alexander Polunov

The article is devoted to the spiritual and ideological aspects of interaction between the Russian Empire and Ethiopia (Abyssinia) at the end of the 19th – beginning of the 20th centuries. Relations between the two Christian states can be described as “a journey through time,” since from the point of view of Russian society, Ethiopia not only remained faithful to the original religion and traditional way of life, but was also in many ways similar to pre-Petrine Rus'. Here the role of the clergy was strong; the head of the state was the Negus, endowed with autocratic power. Parallels with Russia were also visible in the social structure of the African country. The spiritual and religious dialogue between Russia and Ethiopia was manifested in a number of symbolic gestures, mutual visits, and other measures of an ideological nature. Despite the fact that for a long time the idea of friendship with the country of “black Christians” captivated the minds of conservative public and church leaders in Russia, due to the political complications of the early 20th century the “empire of kings” gradually lost interest in “time travel” associated with Ethiopia. The very perception of the African country as the embodiment of the historical past lost its basis as its isolation from the outside world collapsed. By the beginning of the twentieth century. Ethiopia became a subject of interest of Western powers, whose attitudes were dictated more by pragmatic rather than spiritual and ideological considerations. The collapse of the Russian monarchy interrupted relations between Russia and Ethiopia for a long time. Nevertheless, these relations represent a remarkable page in the history of Russian public thought.

Edith Ambros

Dominika Hołuj

In the context of an increasing social interest in cultural heritage and, consequently, a wide range of increasingly diversified grassroots activities related to the protection of heritage objects and spaces, there is a growing need for identifying the dimensions of social impact on cultural resources. The analysis of this issue in this article is based on the case of a group of public benefit organizations which are engaged in protecting heritage objects and spaces. As a result, the article identifies a group of factors which represent organizations’ impact in this area, giving attention to the perspective of target heritage objects and spaces, their surroundings and social and economic environment, public authorities and institutions, indirect beneficiaries, as well as considering the criterion of the time of impact (immediate, deferred and potential effects). The analysis is based on desk research, including a literature review, expert analyses, and with regard to empirical studies – reports prepared by public benefit organizations, the content of their websites and social media.

Vitalii Stepkin

Kalach caves dug out in a chalk relic in the town of Kalach, Voronezh region, is an underinvestigated historical and cultural heritage site. The archive materials found in the funds of RSHA, together with evidence of local people, provide insight into the final period of the cult dungeon functioning in the late XIX – early XX centuries. At that time the rural community of Kalach made an attempt to establish there an official orthodox cave monastery. On the 11th of August, 1885, residents of Kalach authorized peasants Ivan Serjakov, Matvey Bezugly and Gavriil Lebedinsky to solicit different authorities for a monastery foundation. The community also allocated 1300 roubles and 36 dessiatines of land area for the monastery arrangement. The rural community request was examined in Voronezh Ecclesiastical Consistory, Voronezh Provincial Government, Voronezh Provincial Peasant Council and in the Second (Peasant) Senate Department. The attempt was not successful, it encountered resistance of authorities. Meanwhile the cave diggers managed to accommodate the caves and arrange regular divine service by the local secular clergy. Functioning of the caves as a sacred locus for the rural community was interrupted by revolution events of early XX century. At present Kalach caves are put on Russian cultural heritage register.

Mikhail Birkin

The article utilizes Visigothic monastic rules (Regula Isidori, Regula Fructuosi, Regula Communis) to explore the multifaceted nature of paupertas. It argues against reducing paupertas to a single interpretation, as is often done in existing research literature with few exceptions. Initially, the article provides a general overview of the instructions related to renouncing and redistributing property upon entering the monastery, along with the corresponding norms of conduct within the monastic community. These norms strictly prohibit any display of possessiveness. Furthermore, the article highlights the reasoning employed by Visigothic monastic rules to justify the importance of voluntary poverty. The most explicit connection is made between renouncing property and the communal lifestyle of the monks, as well as their cultivation of humility. Voluntary poverty is seen as an indispensable prerequisite for the monastic community, as it fosters Love for God and neighbor, while simultaneously preventing the destructive forces of greed and envy. Similarly, humility is considered essential for the sustenance of the monastic community. The link between voluntary poverty and humility manifests in two distinct aspects. Firstly, as numerous studies indicate, poverty was feared in the Greco-Roman world, including the Christian era, due to the loss of social standing associated with it. The pauperes were often stigmatized and marginalized, sometimes equated with slaves. Likewise, examples from Visigothic hagiography suggest that monks may have faced similar treatment. Consequently, voluntary poverty, at least potentially, led to social alienation and humiliation, thereby aiding the monk's detachment from worldly concerns and facilitating the attainment of humility. Secondly, the concept of paupertas not only denoted one's marginalized status in society but also signified complete humility before God. By embracing the role of the pauper, the monk acknowledged their inherent human nature and fragility. This self-perception allowed the monk to shed previous social identities, ensuring equality and harmony within the monastic community. Consequently, voluntary poverty emerges as a pivotal metaphor for the monk's way of life and a crucial tool in shaping their monastic identity.

Abhimanyu Pandey

Sofie Dalum Kjærgaard, Sarmila Chaudhary

This article explores the amplification of challenges to sexual and reproductive healthcare provision during Nepal’s COVID-19 pandemic response and lockdown in 2020. In Nepal, the provision of essential primary healthcare is compromised by systemic weaknesses, infrastructure, and the economy. This includes healthcare and services supporting women’s sexual and reproductive health and rights (SRHR). During the pandemic, the government instituted a lockdown to control the spread of COVID-19. The government’s focus on controlling the disease, or on ‘pandemic preparedness’, amplified the pre-existing vulnerabilities in the healthcare system. Policy triage caused SRHR to be under-prioritized, widened the pre-existing gaps in the healthcare infrastructure, and compelled healthcare providers to rely more on improvisation. The article concludes by calling for a re-imagination of ‘pandemic preparedness’ as ‘lockdown preparedness’. In Nepal and in other low- and middle-income countries, ‘lockdown preparedness’ should inform pandemic responses and secure the prioritization of essential primary healthcare. Furthermore, ‘lockdown preparedness’ should direct political attention and priority towards decreasing systemic weaknesses and social inequalities, to counteract their amplification during future lockdowns.

Muammer Cengil, Ahmet Koç

Bu çalışmanın amacı, aile içerisinde eşler tarafından algılanan manevi doyumu belirlemek için bir ölçek geliştirmektir. Bu ölçekle, ailelerle yapılacak olan manevi danışmanlık ve rehberlik hizmetlerinin daha verimli ve amacına uygun bir şekilde yapılandırılmasına katkı sunmak amaçlanmaktadır. Ölçek çalışmasına literatür çalışması ile başlanmış, ardından araştırmacılar tarafından bir soru havuzu oluşturulmuş ve aday ölçek formu elde edilmiştir. Nicel araştırma yöntemiyle 2023 yılında gerçekleştirilen bu araştırmanın çalışma grubunu, evli ailelerdeki eşler oluşturmuştur. Açımlayıcı faktör analizi sonucunda ölçeğin 29 maddeden oluşan beş faktörlü bir yapı arz ettiği görülmüştür. Faktörlere olumlu kişilik özellikleri, duygusal yakınlık, sadakat, diğerkâmlık, din ve maneviyat isimleri verilmiştir. Uyum indeksleri doğrulayıcı faktör analizinde mükemmel sonuç vermiştir. Ölçeğin iç tutarlık katsayılarının yüksek düzeyde olduğu belirlenmiştir. Korelasyon analizinde, faktörler arası anlamlı ve pozitif bir ilişki olduğu belirlenmiştir. Yapılan analiz sonuçları bizi “Eşler Arasında Algılanan Manevi Doyum Ölçeği”nin (EŞMDÖ) amacına uygun, geçerliliği ve güvenilirliği olan bir ölçme aracı olduğu sonucuna ulaştırmıştır.

Charlotte Joppien

Rüfət Şirinov

Hədislər İslam dininin Qurani-Kərimdən sonra ikinci əsas mənbəyidir. Qurani-Kərimin əmrlərini doğru anlamaq və İslamı düzgün başa düşmək üçün hədislərə olan ehtiyac danılmazdır. Bu əhəmiyyətinə görə Həzrət. Peyğəmbərin dövründən etibarən, hədislərin düzgün başa düşülməsi üçün təqdirəlayiq işlər həyata keçirilmişdir. Şərh çalışmaları da məhz bu ehtiyac nəticəsində ortaya çıxmışdır. İslam dininin müxtəlif sahələrində şərh çalışmalarına təsadüf etmək mümkündür. Bu məqalədə hədis sahəsindəki şərh çalışmaları və onun meydana gəlmə mərhələləri barəsində məlumat verilmişdir. Hədis sahəsindəki şərh çalışmaları ilk dövrlərdə müxtəlif leksik izahlar şəklində öz əksini tapmışdır. Bu əsərlər “Qəribül-hədis” adlandırılmışdır. Hədis ədəbiyyatında rəvayətlərin toplanıb təsnifləndirmə mərhələsi IV əsrdən etibarən artıq qələmə alınmağa başlanmışdır. Şərh çalışmaları əsasən,İmam Malikin “Müvvəttə” və hədis ədəbiyyatında “Kütübi-sittə” olaraq qəbul edilən əsərlərin üzərinə yazılmışdır. Əsas predmeti hədis olan şərh çalışmalarının ortaya çıxma səbəblərinə nəzər yetirdikdə, alimlərin bu çalışmaları cəmiyyətin ehtiyacına cavab vermək, hədislərdən hökm çıxarmaq, Quran hökmlərinin düzgün başa düşülməsi üçün yol göstərmək, rəvayətlərdəki müşkülləri (qeyri-müəyyənlikləri) bəyan etmək və hədisləri məkirli insanların şübhə toxumlarından müdafiə etmək üçün qələmə aldığını görürük. Qələmə alınan şərhlərin ümumi məzmunu tədqiq olunduqda, əsasən, bu məqamların təmas edildiyi müşahidə olunur: hədisin məzmunu ilə əlaqəsi varsa ayəni qeyd etmək; mövzu ətrafındakı digər rəvayətləri nəzərə almaq; hədislə əlaqəli səbəbi-vürudu (söylənmə səbəbi) qeyd etmək, əqidə və fiqhə dair hökm çıxarmaq; zahirən bir-birinə zidd görünən rəvayətləri elmi əsaslarla izah etmək; rəvayətlərdəki nüsxə fərqliliyinə təmas etmək; məzhəb görüşlərini vurğulamaq və s. Hədisləri düzgün başa düşmək üçün müsəlmanlar tərəfindən həyata keçirilən müxtəlif çalışmalar Həzrət Peyğəmbər dövründən başlamış və buna olan ehtiyac hər zaman öz aktuallığını qorumuşdur. Cəmiyyətdəki dəyişikliklər və insanların elmi durumu bu ehtiyaca təkan vermişdir. Odur ki, hədislər zamanın tələbləri əsasında əsas məzmundan uzaqlaşmadan hər dövrdə yenidən şərh edilməlidir. Həmçinin əsas məqsəddən uzaqlaşmamaq üçün hədisləri şərhlər əsasında mütaliə etmək böyük əhəmiyyət kəsb edir.

Arteev Mikhail

Using a considerable variety of sources (chronicles, hagiography, charters, letters) the author of the present article shows a process of formation of the system of the Breton bishoprics during the Carolingian era, when this land was a part of the Frankish empire. There were no regular episcopal sees in Brittany before the 9th century: Dol and Léon were monastery-bishoprics; Tréguier and Aleth, possibly, had the same nature. Bishops appeared there only from time to time. In the middle of the 9th century there were sees in Aleth, Quimper, Léon, and Dol. And they were substituted regularly. Obviously, an attempt to establish episcopal sees in Tréguier and Saint-Brieuc was vain. Along with a territorial expansion of the power of the Breton duke three others bishoprics founded in the Roman and post-Roman times — Nantes, Rennes, and Vannes — became parts of the Breton church. The sought of duke Nominoe for the independence from West-Frankish kingdom led to the «schism» of 849 which actually meant a separation of the most of the Breton bishoprics from the Gallic Church. King Salomon in 860s tried to promote the see of Dol to a metropolitan grade, but with no success due to determined resistance of the pope Nicolas I and the Frankish bishops. But in spite of the absence of archbishopric in Brittany the church of the region from the last third of the ninth century onwards run its quite different from the rest of the Western Сhurch way of life with its own synods and traditions. In this sense the Breton Church resembled other Celtic Churches of the Early Middle Ages.

Zakharov Georgii

The object of this study is process of evolution of church organization in the 4th century, especially the relationships between Roman primacy and synodal institution in the epoch of the Arian controversy. The author examines evolution of the institution of the Roman synod and practice of participation of the Roman See in church councils outside Rome, focusing on the unsuccessful attempt to convene the general council in Rome in 382. Analysis of historical data shows that the ability of the Roman see to organize in a short time a representative council (mainly of the Italian bishops) allowed Rome to claim for a special status within the church communion. In the same time the Roman See did not become in the 4th century the center of conciliar activity at the universal level. Participation of Rome in Ecumenical and Western councils was quite passive. In the second part of the paper the author attempts to reconstruct various models of church organization, which were typical for the western and the eastern episcopate in the 4th century. The author concludes that the real initiator of the development of universal primacy of Rome was not originally the pope, but the western episcopate (council of Serdica, 343). In the second part of the 4th century pope Damasus developed this conception, putting the principle of primacy of the Roman See as the chair of Peter above principle of synodal consensus. At the same time eastern bishops considered the Roman chair as the center of the West, rather than the head of the whole Church. Sometimes they invited bishop of Rome and other western bishops to act as arbiters in the eastern conflicts, but more often they defended the idea of full autonomy of the East.

Starikova Elena

Famine 1921–1922 led to the death of thousands of people. The Soviet government used this fact against the Russian Orthodox Church. On the basis of regional sources revealed the true extent of hunger in the Mari region. This event was the reason for the start of the campaign in favor of the confi scation of church property. The study described in detail the main stages of preparation, organization and implementation of this process in the Mari region. The author describes the formation and work of the regional committee for the implementation of the decree of the Central Executive Committee February 23, 1922. The author also describes the procedures canton commissions in individual parishes. The author gives a detailed description of the order of confiscation of church property in the May-June 1922. The study shows the character and content of the documents that were provided to local authorities, describes the procedure of removal of property in the parish, partially installed subsequent fate of the seized property. According to the materials of parishes revealed damage that was done separately taken the community of believers. Statistical data on the withdrawal values in the Mari region are shown in comparison with the general Soviet figures. Analyzing the response of believers to the current policy, the author comes to the conclusion that this campaign has not got wide publicity and generally calm was greeted population of the province. Such a reaction is understandable by severe plight of the population in conditions of famine of the early 1920s. Results of the study allowed the author to explain the circumstances of the campaign. It is rated as blasphemous method of helping the starving population at the expense of inalienable property of the Russian Orthodox Church

Ikonnikov Sergei

The article analyses activity of parish clergy of Voronezh Diocese in the area of national education in the second half of XIX and the beginning of the XX century. On the basis of archival and published sources the author have made a thorough research on the contribution of Orthodox clergy to improving the literacy rate of population through establishment of church schools on the example of Voronezh Diocese. Overwhelming quantity of peasants had absolutely no education then. Deep-rooted superstitions and prejudices were widespread among the population of Voronezh region. Local selfgovernment institutions carried out establishing national schools, but their eff orts were not suffi cient. Moreover, teachers of national schools weren’t loyal to the traditional orthodox values, preferring to teach children new “progressive” ideas. Church authorities made deacon a staff member in tructure of Russian orthodox parishes to provide more eff ective work. In 1884, government of Alexander III appealed to the church to make better contribution to national education among peasant population of the Empire. The clergy were aware of importance of the newly established responsibilities and actively engaged in the work on opening church schools. Local pastors conducted the work to raise awareness of importance of basic ducation among peasants. This article analyzes the work of Voronezh Diocese Clergy on development church schools, discusses both the positive aspects of activity of parochial clergy and obvious defects. The author comes to the conclusion that the priests had made a signifi cant contribution to the development of public education despite the lack of support from the state, the rejection of church schools by zemstvo and the diffi culties associated with poor economic standing of the clergy.

غلامرضا امیرخانی

The events after the war between Timur and Toqtamish in 797 A.D. near the Terek river have reflected differently thorough various sources. Meanwhile the most Timurid historians have written about the Timur's invasion on Moscow and capture of it, the western historians and resources don't believe to it. This paper in an attempt to a new approach based on different books and resources.

Clemens Vollnhals

Willfried Loth

Sukhova Nataliia

The author deals with pilgrim trips to the Holy Places — the Holy Land and the Holy Mt. Athos, — which were undertaken by teachers and students of Russian orthodox ecclesiastical academies in 1870-1910. The article covers the cases of these pilgrim trips. The author analyzes the motivation of concrete pilgrims and the significance of trips for a Russian ecclesiastical school. Besides, the author pays attention to efforts of spiritually-educational community to find the importance of the Holy Places for theological and ecclesiastical-historical sciences.

Christian Dahlke