Pub Date : 2020-01-01DOI: 10.15290/ELPIS.2020.22.07
Włodzimierz Misijuk
Publikacja finansowana w ramach programu Ministra Nauki i Szkolnictwa Wyzszego pod nazwą „Narodowy Program Rozwoju Humanistyki” w latach 2017-2022, nr projektu 0083/NPRH5/H11/84/2017.
{"title":"Priest’s wife, matushka, presbytera czy popadija… a może khouria? Problematyka doboru angielskich odpowiedników haseł Słownika polskiej terminologii prawosławnej","authors":"Włodzimierz Misijuk","doi":"10.15290/ELPIS.2020.22.07","DOIUrl":"https://doi.org/10.15290/ELPIS.2020.22.07","url":null,"abstract":"Publikacja finansowana w ramach programu Ministra Nauki i Szkolnictwa Wyzszego pod nazwą „Narodowy Program Rozwoju Humanistyki” w latach 2017-2022, nr projektu 0083/NPRH5/H11/84/2017.","PeriodicalId":30709,"journal":{"name":"Elpis","volume":"22 1","pages":"61-68"},"PeriodicalIF":0.0,"publicationDate":"2020-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66914061","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 : 2020-01-01DOI: 10.15290/ELPIS.2020.22.03
Павел Бочков
The article discusses the evolution of economic and legal relations in the history of the Russian Orthodox Church in the 12th-19th centuries using the example of business entities in the territory of modern Ukraine. Being centres of crafts and trade, Orthodox monasteries contributed to the improvement of the production of various products, the formation of entire branches of the church manufactory industry. Being large business entities, monasteries, courtyards and cathedrals played a significant role in the economic activity of the Russian Church, as a result of which its power was regulated and limited by the power of Russian tsars and emperors, and after the Bolshevik coup of 1917 it was actually outlawed. Streszczenie: Artykuł omawia ewolucję stosunków gospodarczych i prawnych w historii Rosyjskiego Kościoła Prawosławnego w XII-XIX wieku na przykładzie podmiotów gospodarczych na terytorium współczesnej Ukrainy. Będąc ośrodkami rzemiosła i handlu, prawosławne klasztory przyczyniły się do poprawy produkcji różnych produktów, do powstania całych gałęzi przemysłu kościelnego. Będąc dużymi podmiotami gospodarczymi, klasztory, filie klasztorów i katedry odegrały znaczącą rolę w działalności gospodarczej Kościoła Rosyjskiego, w wyniku czego jego władza była regulowana i ograniczona mocą rosyjskich carów i cesarzy, a po przewrocie bolszewickim w 1917 r. została faktycznie zakazana. Аннотация: В статье рассматривается эволюция экономических и правовых отношений в истории Русской Православной Церкви в ХІІ-ХІХ веках на примере хозяйствующих церковных субъектов на территории современной Украины. Будучи центрами ремесел и торговли, православные монастыри способствовали совершенствованию производства разнообразных изделий, формированию целых отраслей церковной мануфактурной промышленности. Являясь крупными субъектами хозяйствования, монастыри, подворья и соборы играли заметную роль в экономической деятельности Русской Церкви, вследствие чего ее экономическую свободу регламентировала и ограничивала власть русских царей и императоров, а после большевистского переворота 1917 года, она фактически была поставлена вне закона.
本文以现代乌克兰境内的商业实体为例，讨论了12 -19世纪俄罗斯东正教会历史上经济和法律关系的演变。作为手工业和贸易的中心，东正教修道院促进了各种产品的生产，形成了教会制造业的整个分支。作为大型商业实体，修道院、庭院和教堂在俄罗斯教会的经济活动中发挥了重要作用，其结果是其权力受到俄罗斯沙皇和皇帝的权力的管制和限制，1917年布尔什维克政变后，它实际上被取缔了。strestrezzenie: artykuowomawia ewolucjje stosunków gospodarczych i prawnych w historii Rosyjskiego Kościoła Prawosławnego w XII-XIX wieku na przykładzie podmiotów gospodarczych na领土współczesnej乌克兰。Będąc ośrodkami rzemiosła i handlu, prawosławne klasztory przyczyniły siwdo poprawyproduckji różnych produktów, do powstania całych gałęzi przemysłu kościelnego。Będąc dużymi podmiotami gospodarczymi, klasztory, filile klasztorów i katedry odegrały znaczącą rolow działalności gospodarczej Kościoła Rosyjskiego, w wyniku chzego jego władza była regulowana i ograniczona mocorosyjskich carów i cesarzy, a po przewrocie bolszewickim w 1917 . została faktycznie zakazana。Аннотация:ВстатьерассматриваетсяэволюцияэкономическихиправовыхотношенийвисторииРусскойПравославнойЦерквивХІІ——ХІХвекахнапримерехозяйствующихцерковныхсубъектовнатерриториисовременнойУкраины。Будучицентрамиремеселиторговли,православныемонастыриспособствовалисовершенствованиюпроизводстваразнообразныхизделий,формированиюцелыхотраслейцерковноймануфактурнойпромышленности。Являяськрупнымисубъектамихозяйствования,монастыри,подворьяисоборыигрализаметнуюрольвэкономическойдеятельностиРусскойЦеркви,вследствиечегоееэкономическуюсвободурегламентировалаиограничивалавластьрусскихцарейиимператоров,апослебольшевистскогопереворота1917года,онафактическибылапоставленавнезакона。
{"title":"Историко-правовые основы и эволюция экономических отношений в Русской Православной Церкви в ХІІ-ХІХ веках: на примере украинских земель","authors":"Павел Бочков","doi":"10.15290/ELPIS.2020.22.03","DOIUrl":"https://doi.org/10.15290/ELPIS.2020.22.03","url":null,"abstract":"The article discusses the evolution of economic and legal relations in the history of the Russian Orthodox Church in the 12th-19th centuries using the example of business entities in the territory of modern Ukraine. Being centres of crafts and trade, Orthodox monasteries contributed to the improvement of the production of various products, the formation of entire branches of the church manufactory industry. Being large business entities, monasteries, courtyards and cathedrals played a significant role in the economic activity of the Russian Church, as a result of which its power was regulated and limited by the power of Russian tsars and emperors, and after the Bolshevik coup of 1917 it was actually outlawed. Streszczenie: Artykuł omawia ewolucję stosunków gospodarczych i prawnych w historii Rosyjskiego Kościoła Prawosławnego w XII-XIX wieku na przykładzie podmiotów gospodarczych na terytorium współczesnej Ukrainy. Będąc ośrodkami rzemiosła i handlu, prawosławne klasztory przyczyniły się do poprawy produkcji różnych produktów, do powstania całych gałęzi przemysłu kościelnego. Będąc dużymi podmiotami gospodarczymi, klasztory, filie klasztorów i katedry odegrały znaczącą rolę w działalności gospodarczej Kościoła Rosyjskiego, w wyniku czego jego władza była regulowana i ograniczona mocą rosyjskich carów i cesarzy, a po przewrocie bolszewickim w 1917 r. została faktycznie zakazana. Аннотация: В статье рассматривается эволюция экономических и правовых отношений в истории Русской Православной Церкви в ХІІ-ХІХ веках на примере хозяйствующих церковных субъектов на территории современной Украины. Будучи центрами ремесел и торговли, православные монастыри способствовали совершенствованию производства разнообразных изделий, формированию целых отраслей церковной мануфактурной промышленности. Являясь крупными субъектами хозяйствования, монастыри, подворья и соборы играли заметную роль в экономической деятельности Русской Церкви, вследствие чего ее экономическую свободу регламентировала и ограничивала власть русских царей и императоров, а после большевистского переворота 1917 года, она фактически была поставлена вне закона.","PeriodicalId":30709,"journal":{"name":"Elpis","volume":"22 1","pages":"33-40"},"PeriodicalIF":0.0,"publicationDate":"2020-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66914038","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 : 2020-01-01DOI: 10.15290/ELPIS.2020.22.17
J. Młynarczyk
The short text of Elisabeth Belenson can be understood as an insight into the nature of the human soul. The author describes madness as a special state of the soul and the most mysterious and dangerous way of moving towards God. It is also a grasp of the mentality and way of thinking of philosophers and writers of post-revolutionary Russian emigration, in which in a strange relationship there is Greek mythology, criticism of positivism and faith in God’s Mercy. Streszczenie: Krótki tekst Elżbiety Belenson może być rozumiany jako wgląd w naturę duszy ludzkiej. Autorka opisuje szaleństwo jako szczególny stan duszy i najbardziej tajemniczy oraz niebezpieczny sposób zmierzania w stronę Boga. Jest to także uchwycenie mentalności i sposobu myślenia filozofów i pisarzy porewolucyjnej emigracji rosyjskiej, w którym w przedziwnym związku istnieje grecka mitologia, krytyka pozytywizmu oraz wiara w Miłosierdzie Boże.
{"title":"Szaleństwo i wiara Elżbiety Belenson. Próba przekładu","authors":"J. Młynarczyk","doi":"10.15290/ELPIS.2020.22.17","DOIUrl":"https://doi.org/10.15290/ELPIS.2020.22.17","url":null,"abstract":"The short text of Elisabeth Belenson can be understood as an insight into the nature of the human soul. The author describes madness as a special state of the soul and the most mysterious and dangerous way of moving towards God. It is also a grasp of the mentality and way of thinking of philosophers and writers of post-revolutionary Russian emigration, in which in a strange relationship there is Greek mythology, criticism of positivism and faith in God’s Mercy. Streszczenie: Krótki tekst Elżbiety Belenson może być rozumiany jako wgląd w naturę duszy ludzkiej. Autorka opisuje szaleństwo jako szczególny stan duszy i najbardziej tajemniczy oraz niebezpieczny sposób zmierzania w stronę Boga. Jest to także uchwycenie mentalności i sposobu myślenia filozofów i pisarzy porewolucyjnej emigracji rosyjskiej, w którym w przedziwnym związku istnieje grecka mitologia, krytyka pozytywizmu oraz wiara w Miłosierdzie Boże.","PeriodicalId":30709,"journal":{"name":"Elpis","volume":"22 1","pages":"135-138"},"PeriodicalIF":0.0,"publicationDate":"2020-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66914406","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 : 2020-01-01DOI: 10.15290/ELPIS.2020.22.08
Andrzej Golimont
In June 2020, 100 years have passed since the actual start of the demolition of the Orthodox cathedral of St. Alexander Nevsky in Warsaw. The largest Orthodox temple in Poland has been open to the faithful for 3 years only. However, it has become legendary like no other, because of its “second life” – the fate of the cathedral’s equipment and usage of materials obtained during its demolition. The author describes ambiguous history of the fate of movable equipment and elements of decor of the temple, presenting examples of it further usage. Referring to the example of an iconostasis from an Orthodox church in Krzemień in Belarus, author shows the emerging “urban legends” regarding the use of equipment from the capital’s cathedral.
{"title":"Ostańce i miejskie legendy – losy pozostałości po prawosławnej katedrze p.w. Aleksandra Newskiego w Warszawie","authors":"Andrzej Golimont","doi":"10.15290/ELPIS.2020.22.08","DOIUrl":"https://doi.org/10.15290/ELPIS.2020.22.08","url":null,"abstract":"In June 2020, 100 years have passed since the actual start of the demolition of the Orthodox cathedral of St. Alexander Nevsky in Warsaw. The largest Orthodox temple in Poland has been open to the faithful for 3 years only. However, it has become legendary like no other, because of its “second life” – the fate of the cathedral’s equipment and usage of materials obtained during its demolition. The author describes ambiguous history of the fate of movable equipment and elements of decor of the temple, presenting examples of it further usage. Referring to the example of an iconostasis from an Orthodox church in Krzemień in Belarus, author shows the emerging “urban legends” regarding the use of equipment from the capital’s cathedral.","PeriodicalId":30709,"journal":{"name":"Elpis","volume":"22 1","pages":"69-77"},"PeriodicalIF":0.0,"publicationDate":"2020-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66914174","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 : 2020-01-01DOI: 10.15290/ELPIS.2020.22.10
Павел Цыбульский
The biblical story of the flood has close affinities with other Middle Eastern literature. The story of the flood is found in the Sumerian and Akkadian literary monuments. They show considerable similarity to the biblical story of the flood, both in form and in content. However, there are also differences. The main difference is monotheism in the biblical story and polytheism in most ancient literary monuments. Streszczenie: Biblijna historia o potopie jest ściśle związana z inną literaturą Bliskiego Wschodu. Opowieść o potopie pojawia się w sumeryjskich i akadyjskich zabytkach. Wykazują one znaczne podobieństwo do biblijnej historii potopu, zarówno w formie, jak i w treści. Istnieją jednak między nimi różnice. Główną różnicą jest monoteistyczna nauka w opowieści biblijnej. Politeizm zaś jest charakterystyczny dla większości starożytnych zabytków literackich. Аннотация: Библейское повествование о потопе находится в тесной связи с другими памятниками ближневосточной литературы. Сказание о потопе уходит корнями в глубь веков, что показывает наличие повествования в шумерских и аккадских памятниках. По форме, и по содержанию имеют они немалые сходства с библейским повествованием о потопе. Также имеют различия, где главным отличием является монотеистическое учение в библейском рассказе, так как в большинстве древних памятников литературы встречается многобожие.
圣经中关于洪水的故事与其他中东文学有着密切的联系。洪水的故事可以在苏美尔人和阿卡德人的文学纪念碑中找到。它们在形式和内容上都与圣经中关于洪水的故事非常相似。然而，也存在差异。主要区别在于圣经故事中的一神教和大多数古代文学纪念碑中的多神教。Streszczenie:波托皮笑话的历史[UNK]cißle zwi 261；zana z inninninn261；文学[UNK]261；Bliskiego Wschodu。Opowiećo potopie pojawia si09281；w sumeryjskich in akadyjskich zabytkach。Wykazuj01261；一位名叫znaczne podobieństwo do biblijnej的波托普、查罗诺·w·formie、jak i w treßci的历史学者。Istniej01261；jednak mi[UNK]281；dzy什么是róßnice。Gšówn09261；róßnić261；笑话monoteistyczna nauke w opowieß; ci biblijnej。政治学。分析：在其他库库的列表中找不到匹配项。在这个中心，你可以在网络浏览器中找到一个声音来显示总和和一些内存缓存的结果。您在表单和域中找不到任何可读的名称。您必须指定一个不同的名称，因为全局调试器指的是需要附加到映像以及其他内存文献项目的顶部。
{"title":"Библейское повествование о потопе в контексте древних ближневосточных памятников","authors":"Павел Цыбульский","doi":"10.15290/ELPIS.2020.22.10","DOIUrl":"https://doi.org/10.15290/ELPIS.2020.22.10","url":null,"abstract":"The biblical story of the flood has close affinities with other Middle Eastern literature. The story of the flood is found in the Sumerian and Akkadian literary monuments. They show considerable similarity to the biblical story of the flood, both in form and in content. However, there are also differences. The main difference is monotheism in the biblical story and polytheism in most ancient literary monuments. Streszczenie: Biblijna historia o potopie jest ściśle związana z inną literaturą Bliskiego Wschodu. Opowieść o potopie pojawia się w sumeryjskich i akadyjskich zabytkach. Wykazują one znaczne podobieństwo do biblijnej historii potopu, zarówno w formie, jak i w treści. Istnieją jednak między nimi różnice. Główną różnicą jest monoteistyczna nauka w opowieści biblijnej. Politeizm zaś jest charakterystyczny dla większości starożytnych zabytków literackich. Аннотация: Библейское повествование о потопе находится в тесной связи с другими памятниками ближневосточной литературы. Сказание о потопе уходит корнями в глубь веков, что показывает наличие повествования в шумерских и аккадских памятниках. По форме, и по содержанию имеют они немалые сходства с библейским повествованием о потопе. Также имеют различия, где главным отличием является монотеистическое учение в библейском рассказе, так как в большинстве древних памятников литературы встречается многобожие.","PeriodicalId":30709,"journal":{"name":"Elpis","volume":"22 1","pages":"87-90"},"PeriodicalIF":0.0,"publicationDate":"2020-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66914315","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 : 2019-11-27DOI: 10.15290/elpis.2019.21.13
Pantelejmon Karczewski
The Orthodox parish in Supraśl exists together with the Supraśl Monastery and is inseparably connected with it. Although the history of the monastery dates back to the 90s of the 15th century, the parish was created in 1800. In 1839, the monastic community returned to the Orthodox Church, after two hundred years of being under the “occupation” of the union. The outbreak of the First World War caused the evacuation of monks into the depths of Russia. In 1918, the Polish government took over church property. Parishioners were allowed to use only a small cemetery church - the care of the faithful was taken by by the Wasilkow parish, from which in 1931 a branch parish of Supraśl was separated. During the Second World War, the Nazi army blown up the main monastery church. The post-war period is the time of struggles for regaining the church and buildings, as well as the constant development of parish life. In the early 1980s, Bishop of Bialystok Sawa began to make efforts to revive the monastery. In 1984, Fr. Miron came to Supraśl and became the rector of the parish and the head of the monastery. Monastic life began to develop, and along with it, the spiritual life of parishioners deepened. In 1993, the state finally returned the monastery to the Orthodox Church. Currently, the Supraśl parish conducts its active activities outside the walls of the Monastery, which was evidenced e.g. by the consecration of the church in honor of St. Luke the Surgeon in the village Łaźnie in 2019.
{"title":"Zarys historii Parafii Prawosławnej Zwiastowania NMP i św. Jana Teologa w Supraślu","authors":"Pantelejmon Karczewski","doi":"10.15290/elpis.2019.21.13","DOIUrl":"https://doi.org/10.15290/elpis.2019.21.13","url":null,"abstract":"The Orthodox parish in Supraśl exists together with the Supraśl Monastery and is inseparably connected with it. Although the history of the monastery dates back to the 90s of the 15th century, the parish was created in 1800. In 1839, the monastic community returned to the Orthodox Church, after two hundred years of being under the “occupation” of the union. The outbreak of the First World War caused the evacuation of monks into the depths of Russia. In 1918, the Polish government took over church property. Parishioners were allowed to use only a small cemetery church - the care of the faithful was taken by by the Wasilkow parish, from which in 1931 a branch parish of Supraśl was separated. During the Second World War, the Nazi army blown up the main monastery church. The post-war period is the time of struggles for regaining the church and buildings, as well as the constant development of parish life. In the early 1980s, Bishop of Bialystok Sawa began to make efforts to revive the monastery. In 1984, Fr. Miron came to Supraśl and became the rector of the parish and the head of the monastery. Monastic life began to develop, and along with it, the spiritual life of parishioners deepened. In 1993, the state finally returned the monastery to the Orthodox Church. Currently, the Supraśl parish conducts its active activities outside the walls of the Monastery, which was evidenced e.g. by the consecration of the church in honor of St. Luke the Surgeon in the village Łaźnie in 2019.","PeriodicalId":30709,"journal":{"name":"Elpis","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-11-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49232306","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 : 2019-11-27DOI: 10.15290/elpis.2019.21.14
A. Kuźma
This article consists of two parts. The first part presents the achievements of the Catholic-Orthodox dialogue which commenced in 1982. The second part contains a Polish translation of a document which was adopted at the 14th plenary session of the Catholic-Orthodox dialogue in Chieti in 2016. The first phase of the dialogue, which took place between 1982-2000, raised issues which are in essence common for both the Orthodox Church and Roman Catholic Church and in many aspects convergent. Starting in 2006, the Commission addressed the relations of synodality and primacy in the Church. The Chieti Document addresses the question of understanding primacy in the first millennium of the undivided Church. As the authors of this document point out, the history of this period should serve as a benchmark in the quest for Church unity in the future.
{"title":"Istota eklezjologii pierwszego tysiąclecia w ujęciu prawosławnym i rzymskokatolickim w świetle dokumentu: „Synodalność i prymat w pierwszym Tysiącleciu: Ku wspólnemu rozumieniu w służbie jedności Kościoła”, Chieti 2016","authors":"A. Kuźma","doi":"10.15290/elpis.2019.21.14","DOIUrl":"https://doi.org/10.15290/elpis.2019.21.14","url":null,"abstract":"This article consists of two parts. The first part presents the achievements of the Catholic-Orthodox dialogue which commenced in 1982. The second part contains a Polish translation of a document which was adopted at the 14th plenary session of the Catholic-Orthodox dialogue in Chieti in 2016. The first phase of the dialogue, which took place between 1982-2000, raised issues which are in essence common for both the Orthodox Church and Roman Catholic Church and in many aspects convergent. Starting in 2006, the Commission addressed the relations of synodality and primacy in the Church. The Chieti Document addresses the question of understanding primacy in the first millennium of the undivided Church. As the authors of this document point out, the history of this period should serve as a benchmark in the quest for Church unity in the future.","PeriodicalId":30709,"journal":{"name":"Elpis","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-11-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42894202","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 : 2019-11-27DOI: 10.15290/elpis.2019.21.12
A. Borkowski
Resolutions of The Holy and Great Council of the Orthodox Church lay the foundations for ecumenical dialogue, emphasizing the need for dialogue primarily because of proclaiming the “Orthodox testimony” to other Christian Churches and denominations. The position of the Orthodox Church was developed regarding the principles and forms of participation in theological dialogues and in the ecumenical movement, and new resolutions were adopted confirming the all-Orthodox position. Dialogue in the Orthodox Church has always been and remains an essential and inalienable element of its soteriological mission. He has a glorious purpose for the return of those repentant to his bosom, as well as pastoral responsibility, because it unwaveringly confesses and proclaims that in its self-awareness the Orthodox Church is the authoritative continuation of the One, Holy, Catholic and Apostolic Church and the ark of salvation for those nearby and those from afar.
{"title":"Ekumenizm a realizacja misyjnego posłannictwa Kościoła w kontekście dokumentów Wszechprawosławnego Synodu na Krecie","authors":"A. Borkowski","doi":"10.15290/elpis.2019.21.12","DOIUrl":"https://doi.org/10.15290/elpis.2019.21.12","url":null,"abstract":"Resolutions of The Holy and Great Council of the Orthodox Church lay the foundations for ecumenical dialogue, emphasizing the need for dialogue primarily because of proclaiming the “Orthodox testimony” to other Christian Churches and denominations. The position of the Orthodox Church was developed regarding the principles and forms of participation in theological dialogues and in the ecumenical movement, and new resolutions were adopted confirming the all-Orthodox position. Dialogue in the Orthodox Church has always been and remains an essential and inalienable element of its soteriological mission. He has a glorious purpose for the return of those repentant to his bosom, as well as pastoral responsibility, because it unwaveringly confesses and proclaims that in its self-awareness the Orthodox Church is the authoritative continuation of the One, Holy, Catholic and Apostolic Church and the ark of salvation for those nearby and those from afar.","PeriodicalId":30709,"journal":{"name":"Elpis","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-11-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42128006","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 : 2019-11-27DOI: 10.15290/elpis.2019.21.11
Аdam Magruk
Two evangelists gave us the words of this unique prayer call: Matthew (6, 9-13) and Luke (11, 2-4). In the first book of the New Testament, this is part of the so-called The Sermon on the Mount, while in the description of the evangelist Luke, is the response of the Savior at the request of one of the disciples that He would teach them how to pray. „Our Father” definitely stands out from the other prayers of the Church, and its place in the services have never been accidental.
{"title":"Modlitwa Pańska i jej miejsce w życiu liturgicznym prawosławia","authors":"Аdam Magruk","doi":"10.15290/elpis.2019.21.11","DOIUrl":"https://doi.org/10.15290/elpis.2019.21.11","url":null,"abstract":"Two evangelists gave us the words of this unique prayer call: Matthew (6, 9-13) and Luke (11, 2-4). In the first book of the New Testament, this is part of the so-called The Sermon on the Mount, while in the description of the evangelist Luke, is the response of the Savior at the request of one of the disciples that He would teach them how to pray. „Our Father” definitely stands out from the other prayers of the Church, and its place in the services have never been accidental.","PeriodicalId":30709,"journal":{"name":"Elpis","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-11-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47979162","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 : 2019-11-27DOI: 10.15290/elpis.2019.21.16
Marek Ławreszuk
{"title":"„Śmierć, pogrzeb i modlitwa za zmarłych w Kościele prawosławnym”. Recenzja monografii abp. prof. zw. Jerzego Pańkowskiego","authors":"Marek Ławreszuk","doi":"10.15290/elpis.2019.21.16","DOIUrl":"https://doi.org/10.15290/elpis.2019.21.16","url":null,"abstract":"","PeriodicalId":30709,"journal":{"name":"Elpis","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-11-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43918621","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}
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