Pub Date : 2015-07-23DOI: 10.7220/2335-8785.54(82).3
Aušra Kairaitytė
The article discusses the issue of folk religion and the cult of saints in Lithuanian rural culture at the beginning of the 21st century distinguished by respondents. The article discusses the most characteristic expressions of human religiosity such as visiting holy places, pilgrimage, personal home altars. Attention is paid to the prayers dedicated to the Saints. Ethnographic field research showed aspects of religious worldview of religious Lithuanians living in different ethnographic regions of Lithuania.
{"title":"Folk Religion and the Cult of Saints in Lithuanian Rural Culture at the Beginning of the 21st Century","authors":"Aušra Kairaitytė","doi":"10.7220/2335-8785.54(82).3","DOIUrl":"https://doi.org/10.7220/2335-8785.54(82).3","url":null,"abstract":"The article discusses the issue of folk religion and the cult of saints in Lithuanian rural culture at the beginning of the 21st century distinguished by respondents. The article discusses the most characteristic expressions of human religiosity such as visiting holy places, pilgrimage, personal home altars. Attention is paid to the prayers dedicated to the Saints. Ethnographic field research showed aspects of religious worldview of religious Lithuanians living in different ethnographic regions of Lithuania.","PeriodicalId":124689,"journal":{"name":"SOTER: Journal of Religious Science","volume":"22 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-07-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131842489","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-07-23DOI: 10.7220/2335-8785.54(82).5
Laima Šinkūnaitė
The article analyses the changes of Christian iconography in 19th century – first half of the 20th century, as well as the reasons that might have encouraged these manifold changes. On the other hand, it is obvious that such changes in iconography were primarily determined by Enlightenment ideology and French revolution, but political, social and spiritual changes were none the less important. Furthermore, new discoveries in technology and especially natural sciences made certain members of society even doubt God’s existence. The article analyses how these mani-fold changes affected and transformed traditional, i.e. classical iconography. The article also outlines directions of further researches.
{"title":"Krikščioniškoji ikonografija : XIX a. – XX a. I pusės pokyčiai","authors":"Laima Šinkūnaitė","doi":"10.7220/2335-8785.54(82).5","DOIUrl":"https://doi.org/10.7220/2335-8785.54(82).5","url":null,"abstract":"The article analyses the changes of Christian iconography in 19th century – first half of the 20th century, as well as the reasons that might have encouraged these manifold changes. On the other hand, it is obvious that such changes in iconography were primarily determined by Enlightenment ideology and French revolution, but political, social and spiritual changes were none the less important. Furthermore, new discoveries in technology and especially natural sciences made certain members of society even doubt God’s existence. The article analyses how these mani-fold changes affected and transformed traditional, i.e. classical iconography. The article also outlines directions of further researches.","PeriodicalId":124689,"journal":{"name":"SOTER: Journal of Religious Science","volume":"92 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-07-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127053634","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-07-23DOI: 10.7220/2335-8785.54(82).1
A. Gudauskas, Saulena Žiugždaitė
Pope Francis, following the footsteps of his predecessors, took another important step in the field of social communication: instead of academic and ordinary teaching of Church’s “elevated” speech he chooses the vocabulary that is understandable for ordinary person, presents symbolic gestures and intentionally seeks to communicate with the media and to become the “news” himself without the fear of ambiguity. While the concept of communication in terms of doctrine in Church’s documents is not yet fully defined, Pope Francis’ practical suggestions and behaviour become an example for all levels of communication.
{"title":"New Style of Pope Francis’ Communication: Guidelines for the Catholic Church?","authors":"A. Gudauskas, Saulena Žiugždaitė","doi":"10.7220/2335-8785.54(82).1","DOIUrl":"https://doi.org/10.7220/2335-8785.54(82).1","url":null,"abstract":"Pope Francis, following the footsteps of his predecessors, took another important step in the field of social communication: instead of academic and ordinary teaching of Church’s “elevated” speech he chooses the vocabulary that is understandable for ordinary person, presents symbolic gestures and intentionally seeks to communicate with the media and to become the “news” himself without the fear of ambiguity. While the concept of communication in terms of doctrine in Church’s documents is not yet fully defined, Pope Francis’ practical suggestions and behaviour become an example for all levels of communication.","PeriodicalId":124689,"journal":{"name":"SOTER: Journal of Religious Science","volume":"54 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-07-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130216391","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-07-23DOI: 10.7220/2335-8785.54(82).2
Vaida Kamuntavičienė
The study aims to reveal the factors that caused Kaunas Benedictine convent to become a supporter of national Polish state and a cradle of Polish culture while being in the middle of ethnic Lithuanian lands, in Kaunas. It appeared that the greatest impact on the development of pro-Polish attitudes was made by the chaplain of the convent Pranciskus Kriskijonas (since 1907), a Pole who originated from Latvia, and by the prioress Cecilija Kolumba Baranauskaitė (since 1911), a Warsaw citizen. When selecting candidates, she used to choose only those girls who were the most favourable and obedient, whereas others were not allowed for further advancement towards eternal vows. Lithuanian society, however, rebelled against formation of the Polish orientated convent in the temporary capital of the state. The conflict was resolved by changing leaders of the convent and by sending Polish sisters to Kolainiai (1924).
{"title":"Polishness and Lithuanianness in Kaunas Benedictine Convent 1905–1924","authors":"Vaida Kamuntavičienė","doi":"10.7220/2335-8785.54(82).2","DOIUrl":"https://doi.org/10.7220/2335-8785.54(82).2","url":null,"abstract":"The study aims to reveal the factors that caused Kaunas Benedictine convent to become a supporter of national Polish state and a cradle of Polish culture while being in the middle of ethnic Lithuanian lands, in Kaunas. It appeared that the greatest impact on the development of pro-Polish attitudes was made by the chaplain of the convent Pranciskus Kriskijonas (since 1907), a Pole who originated from Latvia, and by the prioress Cecilija Kolumba Baranauskaitė (since 1911), a Warsaw citizen. When selecting candidates, she used to choose only those girls who were the most favourable and obedient, whereas others were not allowed for further advancement towards eternal vows. Lithuanian society, however, rebelled against formation of the Polish orientated convent in the temporary capital of the state. The conflict was resolved by changing leaders of the convent and by sending Polish sisters to Kolainiai (1924).","PeriodicalId":124689,"journal":{"name":"SOTER: Journal of Religious Science","volume":"45 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-07-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129891929","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-07-23DOI: 10.7220/2335-8785.54(82).4
A. Motuzas, Vytautas Steponas Vaičiūnas
Lithuanian ethnographic region of Samogitia is famous for its songs, dances and hymns. Among many hymns there are those dedicated to St. Michael the Archangel. The results of the research validate the hypothesis that hymns dedicated to St. Michael the Archangel are cultural heritage of priests and monks of Samogitia (later – Telsiai) diocese.
{"title":"The Origin of the Hymns Dedicated to St. Michael the Archangel in Samogitia","authors":"A. Motuzas, Vytautas Steponas Vaičiūnas","doi":"10.7220/2335-8785.54(82).4","DOIUrl":"https://doi.org/10.7220/2335-8785.54(82).4","url":null,"abstract":"Lithuanian ethnographic region of Samogitia is famous for its songs, dances and hymns. Among many hymns there are those dedicated to St. Michael the Archangel. The results of the research validate the hypothesis that hymns dedicated to St. Michael the Archangel are cultural heritage of priests and monks of Samogitia (later – Telsiai) diocese.","PeriodicalId":124689,"journal":{"name":"SOTER: Journal of Religious Science","volume":"34 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-07-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128787153","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-05-28DOI: 10.7220/2335-8785.53(81).3
Rimas Skinkaitis
The peculiarity of Judaic tradition lies in the fact that they consider, analyse and interpret their human experiences in the light of past events. Israelites met God as alive and acting in their history through very specific salvation events whose axis was the liberation from Egypt and Covenant. The experience of salvation events and Covenant led Israelites to the conclusion that if God appeared as powerful Lord by liberating them, then He inevitably must be the Lord of all the world and therefore of all creations. The experience of these unique events allowed Israelites understanding that God had chosen them as His nation, He is the Lord of this nation, and He is the Lord of all other nations. Therefore, God who has the power and authority over all nations must be the Creator. That is why inspired authors see the creation as the first salvific work of God for the sake of humankind. The New Testament brings out Christ as a mediator of the creation. He is presented as the beginning and consummation of humankind’s salvation. The Apostle Paul indicates the reason of the creation of human: even before the creation of the world, God wanted and chose us to make us holy and share His divinity with us. Moreover, since the beginning of time God envisaged and chose people so that He could make them His children through Jesus Christ. Thus, before the creation of the world God wanted and named people to be His children in the Son, so that humankind would have the same share as Christ, which is realised by His incarnation and the Easter event. Modern theology notes a close link between the creation and the redemption seeing it as a single process and unified God’s plan. From the very essence of God comes His desire to share His love with humankind and through Son and Holy Spirit involve human in the communion of Trinitarian God and His divine fullness of life. In theological context of the Bible there is a link between God’s fatherhood and Him as the Creator. Creative potential and initiative comes from the fatherhood. God creates so that people could become His only Son’s life sharers. Therefore, the salvation is to be united with Christ, to become alike Him and His icon, to nurture our humanity in Him. The salvation is nothing less than the development and consummation of God’s plan, started by creation, to unite people with His Son and through Him “involve” people in Himself.
{"title":"Žmogaus sukūrimo kaip Sandoros išdavos kristologinė perspektyva","authors":"Rimas Skinkaitis","doi":"10.7220/2335-8785.53(81).3","DOIUrl":"https://doi.org/10.7220/2335-8785.53(81).3","url":null,"abstract":"The peculiarity of Judaic tradition lies in the fact that they consider, analyse and interpret their human experiences in the light of past events. Israelites met God as alive and acting in their history through very specific salvation events whose axis was the liberation from Egypt and Covenant. The experience of salvation events and Covenant led Israelites to the conclusion that if God appeared as powerful Lord by liberating them, then He inevitably must be the Lord of all the world and therefore of all creations. The experience of these unique events allowed Israelites understanding that God had chosen them as His nation, He is the Lord of this nation, and He is the Lord of all other nations. Therefore, God who has the power and authority over all nations must be the Creator. That is why inspired authors see the creation as the first salvific work of God for the sake of humankind. The New Testament brings out Christ as a mediator of the creation. He is presented as the beginning and consummation of humankind’s salvation. The Apostle Paul indicates the reason of the creation of human: even before the creation of the world, God wanted and chose us to make us holy and share His divinity with us. Moreover, since the beginning of time God envisaged and chose people so that He could make them His children through Jesus Christ. Thus, before the creation of the world God wanted and named people to be His children in the Son, so that humankind would have the same share as Christ, which is realised by His incarnation and the Easter event. Modern theology notes a close link between the creation and the redemption seeing it as a single process and unified God’s plan. From the very essence of God comes His desire to share His love with humankind and through Son and Holy Spirit involve human in the communion of Trinitarian God and His divine fullness of life. In theological context of the Bible there is a link between God’s fatherhood and Him as the Creator. Creative potential and initiative comes from the fatherhood. God creates so that people could become His only Son’s life sharers. Therefore, the salvation is to be united with Christ, to become alike Him and His icon, to nurture our humanity in Him. The salvation is nothing less than the development and consummation of God’s plan, started by creation, to unite people with His Son and through Him “involve” people in Himself.","PeriodicalId":124689,"journal":{"name":"SOTER: Journal of Religious Science","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-05-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117017510","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-05-28DOI: 10.7220/2335-8785.53(81).2
Egidijus Obrikis, Rimas Skinkaitis
The mystery of the Holy Trinity is one of the main dogmas of Roman Catholic Church and the whole Christian community. The Holy Trinity discloses the features of God’s inner life. The truth of Trinitarian God reveals itself even more fully when each divine person engages in his own way in the salvation history and perform unique mission. So, over time traits and features of this person become apparent. Since these persons are closely related to one another and even exist in one another, the manifestation and revelation of one person provides a better understanding of remaining persons and the peculiarities of their indivisible unity. By creating human and later His nation, God reveals himself as Loving, Saving, Liberating God – as God who loves His people as a Father. Jesus is the ultimate God’s revelation to humankind through Word and by Word. Son is the living Word by which Father expresses Himself and this way not only opens up the depths of the Trinitarian mystery and new kind of communion with people, but also establishes a unique dialogue of love. God revealed Himself in Jesus Christ as love. By redeeming the sins of humankind on the cross, Christ unfolded the love of the Trinity for human. Moreover, through Son and in Son God remains besides and with human until the fullness of God’s kingdom in the end of time. Holy Spirit reveals itself as life creating, human renewing and love providing Trinitarian person. It occurs as God’s creative power coming from Father. It is the one that embodies Son and participates in His salvific work. Holy Spirit, as love relation between Father and Son, discloses God’s loyalty and love that He was burning since the beginning of time and revealed itself with all power in the person of Jesus Christ. At the same time, Holy Spirit spreads and develops Christ’s Easter event in history, reveals all the Truth to the disciples and the world about God the Father and Son.
{"title":"Teologiniai Trejybės ir jos Asmenų bruožai išganymo ekonomijoje","authors":"Egidijus Obrikis, Rimas Skinkaitis","doi":"10.7220/2335-8785.53(81).2","DOIUrl":"https://doi.org/10.7220/2335-8785.53(81).2","url":null,"abstract":"The mystery of the Holy Trinity is one of the main dogmas of Roman Catholic Church and the whole Christian community. The Holy Trinity discloses the features of God’s inner life. The truth of Trinitarian God reveals itself even more fully when each divine person engages in his own way in the salvation history and perform unique mission. So, over time traits and features of this person become apparent. Since these persons are closely related to one another and even exist in one another, the manifestation and revelation of one person provides a better understanding of remaining persons and the peculiarities of their indivisible unity. By creating human and later His nation, God reveals himself as Loving, Saving, Liberating God – as God who loves His people as a Father. Jesus is the ultimate God’s revelation to humankind through Word and by Word. Son is the living Word by which Father expresses Himself and this way not only opens up the depths of the Trinitarian mystery and new kind of communion with people, but also establishes a unique dialogue of love. God revealed Himself in Jesus Christ as love. By redeeming the sins of humankind on the cross, Christ unfolded the love of the Trinity for human. Moreover, through Son and in Son God remains besides and with human until the fullness of God’s kingdom in the end of time. Holy Spirit reveals itself as life creating, human renewing and love providing Trinitarian person. It occurs as God’s creative power coming from Father. It is the one that embodies Son and participates in His salvific work. Holy Spirit, as love relation between Father and Son, discloses God’s loyalty and love that He was burning since the beginning of time and revealed itself with all power in the person of Jesus Christ. At the same time, Holy Spirit spreads and develops Christ’s Easter event in history, reveals all the Truth to the disciples and the world about God the Father and Son.","PeriodicalId":124689,"journal":{"name":"SOTER: Journal of Religious Science","volume":"100 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-05-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121580239","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-05-28DOI: 10.7220/2335-8785.53(81).5
Marija Griniuk, Rūta Janonienė
19th century folk icons of Podolia region (Ukraine) were not taken into consideration by art critics as historically valuable until the late 19th century. The first articles devoted to this theme by L. Popova, V. Svencickaya and V. Otkovich appeared in the mid 80’s. Podolia region icons differ technically compared to icons of other regions of the same period, since painters of Podolia region icons were the first to start using canvas. This may have been influenced by Western European artists or may have been a solution of the lack of wood industry in the region. Painting technique is oil painting. Besides icons on canvas there are also a few on wood. The icons make up 3 main groups by size: icons on canvas which were painted for the interiors of churches are 140–170 cm long and narrow – 50–70 cm wide; icons on canvas which were placed in the interiors of houses are 52 x 82 cm; the third group is icons on wood – 35 x 26 or 40 x 30 cm. Stylistically Podolia region icons differ from icons of other regions in realistic painting of faces and hands of figures, although the background and clothes still remain in decorative style. The colours are bright but never dissonant. The most common colours of backgrounds are dark. The style of these icons is based on folk traditions.
直到19世纪末，波多利亚地区(乌克兰)的19世纪民间图标才被艺术评论家认为具有历史价值。L. Popova、V. Svencickaya和V. Otkovich在80年代中期发表了第一批关于这一主题的文章。波多利亚地区的图标在技术上与同一时期其他地区的图标不同，因为波多利亚地区的图标画家是第一个开始使用画布的。这可能是受到西欧艺术家的影响，也可能是该地区缺乏木材工业的解决方案。绘画技法为油画。除了画布上的图标，还有一些在木头上。这些圣像按大小分为三大类:为教堂内部绘制的画布上的圣像，长140-170厘米，宽50-70厘米;放置在房屋内部的画布上的图标尺寸为52 x 82厘米;第三组是木制的图标- 35 x 26或40 x 30厘米。在风格上，波多利亚地区的圣像与其他地区的圣像在人物的脸和手的写实绘画上有所不同，尽管背景和衣服仍然保持装饰风格。颜色鲜艳但从不不和谐。最常见的背景色是深色。这些图标的风格基于民间传统。
{"title":"Ukrainos Podolės regiono XIX a. ikonų techniniai ir ikonografiniai ypatumai","authors":"Marija Griniuk, Rūta Janonienė","doi":"10.7220/2335-8785.53(81).5","DOIUrl":"https://doi.org/10.7220/2335-8785.53(81).5","url":null,"abstract":"19th century folk icons of Podolia region (Ukraine) were not taken into consideration by art critics as historically valuable until the late 19th century. The first articles devoted to this theme by L. Popova, V. Svencickaya and V. Otkovich appeared in the mid 80’s. Podolia region icons differ technically compared to icons of other regions of the same period, since painters of Podolia region icons were the first to start using canvas. This may have been influenced by Western European artists or may have been a solution of the lack of wood industry in the region. Painting technique is oil painting. Besides icons on canvas there are also a few on wood. The icons make up 3 main groups by size: icons on canvas which were painted for the interiors of churches are 140–170 cm long and narrow – 50–70 cm wide; icons on canvas which were placed in the interiors of houses are 52 x 82 cm; the third group is icons on wood – 35 x 26 or 40 x 30 cm. Stylistically Podolia region icons differ from icons of other regions in realistic painting of faces and hands of figures, although the background and clothes still remain in decorative style. The colours are bright but never dissonant. The most common colours of backgrounds are dark. The style of these icons is based on folk traditions.","PeriodicalId":124689,"journal":{"name":"SOTER: Journal of Religious Science","volume":"122 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-05-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133873395","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-05-28DOI: 10.7220/2335-8785.53(81).4
Nerijus Vyšniauskas
Lithuania is a country in the North-Eastern Europe. It has been a Christian country for more than 600 years. The most common confessions are Catholic, Orthodox and Evangelic. Lithuania is comprised of five ethnographic regions: Aukstaitija, Dzūkija, Suvalkija, Žemaitija and Lithuania Minor. Žemaitija distinguishes from other regions by the strength of Catholic faith. The famous sanctuary of the revelation of the Mother of God in Siluva is located in this same region. In the opinion of the Catholic Church and the faithful, the sanctuary of Siluva is a miraculous site since there has happened one of the first revelations of the Blessed Virgin Mary in Europe, according to historical records of the Lithuanian Catholic Church. Nevertheless, there are no remaining documents confirming the revelation of the Mother of God in Siluva. It proves the relevance of this topic. Researches of many scientific fields present only the very fact of the revelation of the Mother of God in Siluva, but they do not analyse it in detail or why did it happen. Therefore, causality of the revelation of the Mother of God in Siluva was chosen as the object of research. The tasks of research: 1. Briefly present the data about the revelation of the Mother of God in Siluva; 2. Look into the event of revelation in the context of theology of the Catholic Church; 3. Analyse how the event of Mary’s revelation in Siluva might be related to ancient Lithuanian worldview; 4. Based on presented material and insights present conclusions revealing the reasons that determined the revelation. The conclusion can be made that the revelation of the Mother of God in Siluva was determined by: 1. Ancient Lithuanian worldview that was still alive in Siluva in the 17th century, which was one of inducements for the miracle (revelation) to happen; 2. Siluva of the 17th century was the hotbed of frictions between Christian confessions (Catholic and Calvinist). This stimulated the revelation of the Mother of God that destined Lithuania to remain a Catholic country. 3. Before ascension to heaven, Jesus promised to send His Spirit that will take care of His disciples. Maria, as intercessor and mediator, saved Lithuania and its people from the shackles of paganism and Calvinism. Presented conclusions allow hypothetically treating the revelation of the Mother of God in Siluva in 1608 as a regular event that was determined by certain circumstances.
{"title":"Dievo Motinos apsireiškimas Šiluvoje: istorinis, teologinis, etnologinis aspektai","authors":"Nerijus Vyšniauskas","doi":"10.7220/2335-8785.53(81).4","DOIUrl":"https://doi.org/10.7220/2335-8785.53(81).4","url":null,"abstract":"Lithuania is a country in the North-Eastern Europe. It has been a Christian country for more than 600 years. The most common confessions are Catholic, Orthodox and Evangelic. Lithuania is comprised of five ethnographic regions: Aukstaitija, Dzūkija, Suvalkija, Žemaitija and Lithuania Minor. Žemaitija distinguishes from other regions by the strength of Catholic faith. The famous sanctuary of the revelation of the Mother of God in Siluva is located in this same region. In the opinion of the Catholic Church and the faithful, the sanctuary of Siluva is a miraculous site since there has happened one of the first revelations of the Blessed Virgin Mary in Europe, according to historical records of the Lithuanian Catholic Church. Nevertheless, there are no remaining documents confirming the revelation of the Mother of God in Siluva. It proves the relevance of this topic. Researches of many scientific fields present only the very fact of the revelation of the Mother of God in Siluva, but they do not analyse it in detail or why did it happen. Therefore, causality of the revelation of the Mother of God in Siluva was chosen as the object of research. The tasks of research: 1. Briefly present the data about the revelation of the Mother of God in Siluva; 2. Look into the event of revelation in the context of theology of the Catholic Church; 3. Analyse how the event of Mary’s revelation in Siluva might be related to ancient Lithuanian worldview; 4. Based on presented material and insights present conclusions revealing the reasons that determined the revelation. The conclusion can be made that the revelation of the Mother of God in Siluva was determined by: 1. Ancient Lithuanian worldview that was still alive in Siluva in the 17th century, which was one of inducements for the miracle (revelation) to happen; 2. Siluva of the 17th century was the hotbed of frictions between Christian confessions (Catholic and Calvinist). This stimulated the revelation of the Mother of God that destined Lithuania to remain a Catholic country. 3. Before ascension to heaven, Jesus promised to send His Spirit that will take care of His disciples. Maria, as intercessor and mediator, saved Lithuania and its people from the shackles of paganism and Calvinism. Presented conclusions allow hypothetically treating the revelation of the Mother of God in Siluva in 1608 as a regular event that was determined by certain circumstances.","PeriodicalId":124689,"journal":{"name":"SOTER: Journal of Religious Science","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-05-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124928632","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-05-27DOI: 10.7220/2335-8785.53(81).1
Tomas Kaulius
The article seeks to touch upon the following problematic issues. The analysis of the treatment of a person’s idea in phenomenology raises several critical issues. Does phenomenological personalism have a clear reason to recognise essential differences predetermining the characteristics of person’s analysis? Why a “person-I” can not be equated with another “person-I”? What should it mean that, in phenomenology, a “person-I” is not a direct given characteristic of one’s nature, but owns an intellectual autonomous essence that allows to make a difference between oneself as a physical given and oneself as a “subject-I”? What are the key characteristics of the “subject-I”? And what is the supreme level of a person where a person shall act as a subject? May the module of the human dimension required by phenomenological personalism be just an elementary abstraction, unable to study in depth instinctual behaviours, the acquired habits, or the history of experiences which may be forgotten at one point, but remain relatively hidden in the “life-I” or the structure of a human person? Driven by the motive to identify the problem of the treatment of person in phenomenology, we find the related issues analysed by Husserl himself and the presented answers. More specifically, the idea of person in Husserl’s analysis is based on the impossibility of a discourse on person to be based on natural sciences whose objects of research are things, while whatever is related to the “own property” ( propria proprieta ) of a human being and untouched by anybody, is not reduced to a thing: instead, the sense of embodiment is constituted, or, in phenomenology, a “lived body”. From the obvious moment when the exclusivity of the human “individual being” is observed which defines his personality, his character, etc., as argued by Husserl, “It would be a total absurd to hope that the studies by means of an experimental psychophysical methodology of human being’s versatile involuntary perceptions and internal experiences, such as remembrance, righteousness, will, etc., and providing their factual-conceptual evaluation, could win the pride of scientific value”. The said argument disclosed a fact for contemporary psychology that it had been following a naturalistic methodology, and it was just by not ignoring a “natural” phenomenological analysis as an alternative to the said method and by looking for the “essence of essences” that it could overcome the psycho-physical determinism and to approach the individual “being” ( individuelles Sein ) of the mental dimension of an individual.
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