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Apologetika ir didaktika Dievo tarno arkivyskupo Mečislovo Reinio pamoksluose
Pub Date : 1900-01-01 DOI: 10.7220/2335-8785.83(111).3
Nerijus Pipiras
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引用次数: 0
Wiadomości ks. Juozasa (Józefa) Sabasa (1868–1926) o Turkiestanie i parafii taszkienckiej 1903 r. 约瑟夫-萨巴斯神父(1868-1926 年)关于土耳其斯坦和塔什干教区的消息,1903 年。
Pub Date : 1900-01-01 DOI: 10.7220/2335-8785.74(102).4
Dmitriy Panto, Viktor Bilotas
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引用次数: 0
Daugiaplanė Katalikų Bažnyčios vargonininko profesija : tradicijų pastovumas ir kaita
Pub Date : 1900-01-01 DOI: 10.7220/2335-8785.51(79).5
Eglė Šeduikytė-korienė
The profession of organist is one of the most deeply rooted musical professions in the history of Europe, as well as Christian Lithuania (since 1387). The profession of church organist encompasses a particularly wide spectrum of activity. The church organist is a performer, a teacher, a choir leader, a conductor, a vocal specialist, an improviser, an expert of liturgics, and also rather commonly a composer. Many renowned composers used to play the organ at church at the beginning of their professional careers. In the late 19 th century and the first decades of the 20 th century organists in Lithuania were pioneers of music culture, educators of the public and organisers of cultural life. The organists who worked in Lithuania were the primary teachers of music, and in their role as teachers at congregational schools many used to teach not only music, but also foreign languages. Organists were developing national awareness in Lithuanian people by promoting old Lithuanian chanting and folk songs. They started a choir movement, which later developed into Lithuania-wide song festivals and played a vital role in the struggle for the independence of Lithuania. In the late 19 th century and in the first half of the 20 th century the socio-economic status was one of important aspects behind the slow growth of professional competence of church organist. Organists had to make their living from music, but besides their main job, i.e. playing the organ at Mass, they were involved in a number of other tasks without direct relation to the musician’s profession. Organists in small parishes found themselves in an extremely difficult financial situation. The non-existence of professional and social status of a church musician and absolute dependency on the employer, who usually had no interest in developing musical knowledge of an organist, continued to limit learning opportunities for organists. Professional and financial situation of organists and benefits at old age were totally dependent on priest’s generosity and on donations collected from penniless and poorly educated parishioners. Little by little, growing professional awareness of organists themselves, which developed into a univer­sal movement, was shaping a more demanding approach of Lithuanian society towards the music being played at church and affected the factors that encouraged Church management to facilitate learning for organists and organists to develop their professional knowledge. In the first decade of the 20 th century organists already started claiming social benefits, permanent pay and annuity at old age. Started by Juozas Naujalis in the middle of the 20 th century, the professional movement of organists, without a doubt, strongly affected professional advancement of church music, as well as the overall standard of music performance. However, it was not professionalism but rather the qualities of sociability and eloquence along with organisational abilities that Church management primaril
管风琴师的职业是欧洲历史上最根深蒂固的音乐职业之一,也是基督教立陶宛(自1387年以来)。教堂管风琴师的职业包含了一个特别广泛的活动范围。教堂管风琴师是表演者、教师、唱诗班领袖、指挥家、声乐专家、即兴表演者、礼拜仪式专家,通常也是作曲家。许多著名的作曲家在他们职业生涯的初期都曾在教堂演奏管风琴。在19世纪末和20世纪前几十年,立陶宛的管风琴家是音乐文化的先驱、公众的教育者和文化生活的组织者。在立陶宛工作的管风琴师是音乐的初级教师,他们在教会学校担任教师的角色,许多人不仅教音乐,还教外语。管风琴师通过推广立陶宛古老的吟唱和民歌,在立陶宛人民中培养民族意识。他们发起了唱诗班运动,后来发展成为立陶宛范围内的歌会,并在争取立陶宛独立的斗争中发挥了重要作用。在19世纪末和20世纪上半叶,社会经济地位是教会管风琴师专业能力增长缓慢的重要原因之一。管风琴手必须以音乐为生,但除了他们的主要工作,即在弥撒中演奏管风琴外,他们还参与了许多与音乐家职业没有直接关系的其他任务。小教区的风琴师发现自己处于极其困难的财政状况。教会音乐家没有专业和社会地位,完全依赖雇主,而雇主通常对培养管风琴手的音乐知识没有兴趣,这继续限制了管风琴手的学习机会。风琴师的职业和财务状况以及老年福利完全依赖于牧师的慷慨和从身无分文和受教育程度低的教区居民那里收集的捐款。渐渐地,管风琴手自身的专业意识日益增强,并发展成为一场世界性的运动,这使立陶宛社会对教堂演奏的音乐提出了更高的要求,并影响了鼓励教会管理促进管风琴手学习和管风琴手发展专业知识的因素。在20世纪的第一个十年,风琴手已经开始要求社会福利、永久工资和老年年金。由Juozas Naujalis于20世纪中叶发起的管风琴专业运动,无疑对教会音乐的专业发展以及音乐演奏的整体水平产生了强烈的影响。然而,教会管理层主要认为管风琴师的重要标准不是专业精神,而是社交能力和口才以及组织能力。从20世纪初至今,教堂风琴师这个多面职业的性质没有发生实质性的变化。基本和直接相关的问题,社会地位和专业能力的风琴仍然没有解决。琴师的职业地位受社会因素的制约。解决教会管风琴师的社会地位问题,可以明确教会音乐家的专业要求,并鼓励管风琴师选择这一职业。管风琴师的使命不应该集中在社区的普世需求上,而应该集中在专业的教会音乐上,作为在天主教会内部发展集体的工具。然后,教堂管风琴师的职业将回到其真正的使命,即在教会领域内促进专业音乐和精神文化,并将其传播给立陶宛天主教会的公众。
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引用次数: 0
Privačių apreiškimų santykis su dieviškuoju apreiškimu
Pub Date : 1900-01-01 DOI: 10.7220/1392-7450.48(76).2
Simas Maksvytis
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引用次数: 1
Конкретизация представлений о священстве женщин в протестантизме 强调新教妇女的神圣观念
Pub Date : 1900-01-01 DOI: 10.7220/2335-8785.65(93).4
КонIrynaстантин Starovoit, Zoya Shwed
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引用次数: 0
Psalmių giedojimas šermenų metu – liaudies pamaldumo praktika, vienijanti Evangelikų ir Katalikų Bažnyčias Lietuvoje
Pub Date : 1900-01-01 DOI: 10.7220/2335-8785.66(94).4
Alfonsas Motuzas
e-ISSN 2335-8785. Projektas „Periodinių mokslo leidinių leidyba ir koordinavimas“ kodas Nr. 09.3.3-ESFA-V-711-01-0004
e-ISSN 2335-8785。科学期刊出版与协调 "项目,代码编号 09.3.3-ESFA-V-711-01-0004
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引用次数: 0
Sutuoktinių, dalyvavusių programoje „Sutuoktinių susitikimai“, konfliktų sprendimo pokyčiai
Pub Date : 1900-01-01 DOI: 10.7220/2335-8785.51(79).6
Birutė Obelenienė, Gintarė Gabševičienė
It increases the dissatisfaction with the marriage, which results in the seemingly easiest choice of divorce. Therefore, it is important to develop relevant skills, to learn to communicate and understand one“™s spouse. In order to effectively solve the conflicts that have risen, one needs to pay close attention to the positive conflict resolution strategies; this way the relationship improves and destructive conflicts in the family are avoided. The article analyses the impact of the programme “Encounters of Spouses“ on conflict resolution approaches. “Encounters of Spouses“ is a weekend programme for married couples that aims at strengthen­ing the bond between the spouses, developing the dialog between them and increasing the understanding of each other. The programme is coordinated by the Lithuanian Family Center and has been implemented in Lithuania since 1992. Over this period, more than 200 married couples took part in these weekend programmes all over the country. Methods . In order to measure the changes in conflict resolution, the qualitative research (of the focus group) and the quantitative research (comparative) were compared. The data was collected by applying methods of an interview and a semi-structured questionnaire. The participants of the research (13 married couples in total) were asked to fill in the questionnaire before the weekend programme “Encounters of Spouses“, right after the programme and 3 months after that. Results . After carrying out the content analysis and the quantitative data analysis, the obtained results showed that after taking part in the programme the causes for conflicts did not change ““ the results did not show any significant changes in this area. However, the results of the research prove that the programme “Encounters of Spouses“ is effective, because after taking part in it spouses started doing more for each other and began to apply constructive ways for settling conflicts. The spouses are also fighting less with each other after the programme.
它增加了对婚姻的不满,这导致了看似最容易的离婚选择。因此,培养相关技能,学会沟通和理解配偶是很重要的。为了有效地解决已经上升的冲突,需要密切关注积极的冲突解决策略;这样可以改善关系,避免家庭中的破坏性冲突。这篇文章分析了“配偶相遇”方案对解决冲突办法的影响。“配偶的相遇”是一个针对已婚夫妇的周末节目,旨在strengthenÂ-ing建立配偶之间的联系,发展他们之间的对话,增加彼此的了解。该方案由立陶宛家庭中心协调,自1992年以来一直在立陶宛执行。在此期间,全国各地有200多对已婚夫妇参加了这些周末活动。方法。为了衡量冲突解决的变化,将定性研究(焦点小组研究)和定量研究(比较研究)进行了比较。采用访谈法和半结构化问卷法收集数据。该研究的参与者(总共13对已婚夫妇)被要求在周末节目“配偶相遇”之前、节目结束后和节目结束后3个月填写问卷。结果。在进行了内容分析和定量数据分析后,得到的结果表明,在参加项目后,冲突的原因没有发生变化,结果没有显示出这方面的任何显著变化。然而,研究结果证明“配偶相遇”方案是有效的,因为参加该方案后,配偶开始为彼此做更多的事,并开始采用建设性的方法解决冲突。在节目结束后,夫妻之间的争吵也减少了。
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引用次数: 0
Dvasininkija 1918–1940 metų Lietuvos Respublikos enciklopediniuose leidiniuose
Pub Date : 1900-01-01 DOI: 10.7220/1392-7450.45(73).3
Valdas Selenis
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引用次数: 0
Is the inner healing movement in Lithuania a local religious response to the cultural trauma of Socialism? 立陶宛的内心疗愈运动是当地宗教对社会主义文化创伤的回应吗?
Pub Date : 1900-01-01 DOI: 10.7220/2335-8785.69(97).1
Saulius Matulevičius, Benas Ulevičius
This article analyses the pattern of emergence of religious healing movements after society or community goes through periods of totalitarian rule. Totalitarian rule produces so called cultural trauma, which is being transmitted to the next generations. Religious healing movements seem to tackle the issue in religious manner. Authors demonstrate that the pattern itself is found cross-culturally. However, the article focuses on particular religious movement called the Inner Healing movement in Post-Soviet Lithuania. Through the analysis of psychological and social anthropological theories of cultural and transgenerational trauma the authors reveal how the Inner Healing movement can be analysed as society’s attempt to treat the collective trauma produced by the totalitarian rule of Soviet regime. Analysis of the Inner Healing movement through the theory of cultural and transgenerational trauma provides an explanation why the Catholic Charismatic movement which is well known globally, in post-totalitarian Lithuania rapidly underwent modulation towards the local Inner Healing movement, which concentrate all its teaching around the healing aspect of Christianity.
本文分析了在社会或社区经历极权统治时期后,宗教治疗运动的出现模式。极权统治产生了所谓的文化创伤,这种创伤正在传给下一代。宗教治疗运动似乎以宗教的方式来解决这个问题。作者证明,这种模式本身是跨文化的。然而,这篇文章关注的是后苏联立陶宛的一场名为“内心治愈运动”的宗教运动。通过对文化创伤和跨代创伤的心理学和社会人类学理论的分析,作者揭示了如何将内心治疗运动分析为社会试图治疗苏联政权极权统治所产生的集体创伤。通过文化和跨代创伤理论对内在治疗运动进行分析,可以解释为什么天主教灵恩运动在极权主义后的立陶宛迅速经历了向当地内在治疗运动的调整,该运动将其所有教学集中在基督教的治疗方面。
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引用次数: 0
Naujųjų religijos pavadinimų kilmės ir darybos ypatumai
Pub Date : 1900-01-01 DOI: 10.7220/2335-8785.77(105).4
Aušra Rimkutė-Ganusauskienė
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引用次数: 0
期刊
SOTER: Journal of Religious Science
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