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Pravna opredelitev zatiranja verske svobode in nasilja nad verskimi skupnostmi 压制宗教自由和暴力侵害宗教团体的法律定义
IF 0.6 0 RELIGION Pub Date : 2021-01-01 DOI: 10.34291/bv2021/01/kolaric
Boštjan Kolarič
The article discusses the legal assessment of violence called repression of freedom of religion and violence against religious communities. The legal evaluation of the forms of violence carried out during the communist totalitarian regime in Slovenia, and their criminal legal conclusion illuminate and fill 150 Bogoslovni vestnik 81 (2021) • 1 the legal aspect of transitional justice and national reconciliation in the Republic of Slovenia. We provided the answer to the scientific question of whether the repression of freedom of religion and the violence against religious communities can be legally classified as crimes against humanity by carrying out a legal assessment (a legal classification) based on the classic subsumption scheme, which requires establishing the closest match of the legally relevant facts and the legal signs of a lawfully applicable legal norm to determine the legal conclusion, that is the legal classification as a value synthesis or deduction. We found that the persecution on religious grounds in the form of repression of freedom of religion and violence against religious communities carried out along with some other form of crimes against humanity is legally classified as crimes against humanity. Violence against religious communities that consisted ,only‘ of the executive action of persecution on religious grounds is legally classified as a systematic violation of human rights and fundamental freedoms.
这篇文章讨论了被称为压制宗教自由和针对宗教团体的暴力的法律评估。对斯洛文尼亚共产主义极权政权期间实施的暴力形式的法律评估及其刑事法律结论阐明并填补了150 Bogoslovni vestnik 81(2021)•1斯洛文尼亚共和国过渡时期司法和民族和解的法律方面。我们对压制宗教自由和对宗教团体的暴力行为是否可以在法律上归类为危害人类罪这一科学问题提供了答案。我们基于经典的包容方案进行了法律评估(法律分类),这需要建立法律相关事实与法律适用的法律规范的法律标志的最密切匹配,以确定法律结论。这是作为价值综合或演绎的法律分类。我们发现,以宗教为理由的迫害,以压制宗教自由和对宗教团体的暴力为形式,与其他形式的危害人类罪一起,在法律上被列为危害人类罪。针对宗教团体的暴力行为,只要是基于宗教理由的行政迫害行为,在法律上就被归类为有系统地侵犯人权和基本自由。
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引用次数: 1
Rabbinic Judaism’s Perspective on the First Crimes Against Humanity 拉比犹太教对第一次反人类罪的看法
IF 0.6 0 RELIGION Pub Date : 2021-01-01 DOI: 10.34291/bv2021/01/roubalova
Marie Roubalová, Roman Králik, N. Zaitseva, George S. Anikin, O. Popova, Peter Konderla
This article focuses on the first recorded crimes (sins) against humanity in the context of the broader and more fundamental issue of human life’s intrinsic value and dignity. An analysis of the views of rabbinic Judaism reveals a network of concepts that are dynamically intertwined. They originate from a strictly monotheistic framework (worldview) of Judaism that helps resolve whether a person is allowed to end his life for the sake of others. Careful analysis and interpretation of the first three acts of violence recorded in the Hebrew Bible (Tanakh) reveal the catastrophic consequences of choosing to end another’s life without considering its intrinsic value while ignoring the intrinsic value of the other and his dignity and assuming that humans have the power to decide the fate of another human being, to distance humanity from God (from God’s presence), trapping humans in the idolatry of materialism. Moreover, the Hebrew Bible (Tanakh) allows for a factual assessment and distinction between different acts of violence. It offers guidance, protection, and hope, for both victims and perpetrators, in the drama of creation and salvation.
本文的重点是在人类生命的内在价值和尊严这一更广泛和更根本的问题的背景下,第一次记录的反人类罪(罪)。对拉比犹太教观点的分析揭示了一个动态交织在一起的概念网络。它们起源于犹太教严格的一神论框架(世界观),帮助解决一个人是否被允许为了他人而结束自己的生命。仔细分析和解释希伯来圣经(塔纳赫)中记录的前三起暴力行为,揭示了在不考虑其内在价值的情况下选择结束他人生命的灾难性后果,同时忽视了他人的内在价值和他的尊严,并假设人类有能力决定另一个人的命运,使人类远离上帝(上帝的存在),使人类陷入唯物主义的偶像崇拜中。此外,希伯来圣经(塔纳赫)允许对不同的暴力行为进行事实评估和区分。在创造和拯救的戏剧中,它为受害者和肇事者提供指导、保护和希望。
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引用次数: 10
Existence and Prevention of Social Exclusion of Religious University Students due to Stereotyping 刻板印象对宗教大学生社会排斥的存在及预防
IF 0.6 0 RELIGION Pub Date : 2021-01-01 DOI: 10.34291/bv2021/01/tkacova
Hedviga Tkáčová, M. Pavliková, M. Tvrdoň, A. Prokopyev
: Man is born into a tangle of standard processes and behaviour patterns created and modified over time. Through gradual socialization, he acquires the attributes of his own culture and gets acquainted with the admissible modus operandi for the social group he is a member of; he also deepens these princi-ples and confronts them with the experiences of others. Stereotyping is a process that represents the initial classification of phenomena and people, which it categorizes into groups and assigns them positive or negative characteristics. Stereotypes form the ideas that people have about themselves and ,their‘ group with which they identify and are aimed at members of other groups with which they do not identify. Negative stereotypes about other people arise from pursuing one’s own positive social identity and positive self-presentation. Stereotyping of believers occurs precisely because of perceived differences between ,we‘ and ,them‘ (for example, in attitudes and values, possibly in ,religi-ous‘ practice). Stereotypes are often the unconscious ,beginning‘ of a range of known intolerant attitudes; they can lead to racism, anti-Semitism, ethnic discrimination, and other forms of intolerance. According to the experts, no nation has innate attitudes to hate, as they cannot be inherited in a biological--psychological sense. Intolerance is acquired, often to justify negative attitudes and behaviours. Using the qualitative method of guided group interviews (the so-called focus group), we examine the existence of stereotypes in university students towards their religious classmates. We consider the potential of social exclusion of young believers due to stereotypes and present current measures in prevention.
当前位置人类生来就处于标准流程和行为模式的混乱中,这些标准流程和行为模式是随着时间的推移而创造和修改的。通过逐渐的社会化,他获得了自己的文化属性,熟悉了他所处的社会群体所能接受的运作方式;他还深化了这些原则,并将它们与他人的经验相结合。刻板印象是一个过程,它代表了对现象和人的初始分类,将其分类为群体,并赋予他们积极或消极的特征。刻板印象形成了人们对自己和他们所认同的群体的看法,并针对他们不认同的其他群体的成员。对他人的消极刻板印象产生于追求自己积极的社会身份和积极的自我表现。对信徒的刻板印象正是因为我们和他们之间的感知差异而产生的(例如,在态度和价值观上,可能在宗教实践中)。刻板印象往往是无意识的,是一系列已知的不宽容态度的开端;它们可能导致种族主义、反犹太主义、种族歧视和其他形式的不容忍。根据专家的说法,没有一个国家对仇恨有天生的态度,因为它们不能在生物-心理意义上遗传。不容忍是后天习得的,往往是为消极态度和行为辩护。本文采用焦点小组访谈的定性方法,研究了大学生对宗教同学的刻板印象。我们考虑到由于刻板印象而对年轻信徒的社会排斥的可能性,并提出目前的预防措施。
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引用次数: 23
St. Jerome versus Sanctes Pagnino in the reception and inquisitorial process of the Polyglot Bible of Antwerp (1568–1577 圣杰罗姆与圣帕格尼诺在安特卫普多语言圣经的接受和调查过程中(1568-1577)
IF 0.6 0 RELIGION Pub Date : 2021-01-01 DOI: 10.34291/bv2021/02/davila
Antonio Dávila Pérez
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引用次数: 0
(Mis)Trusting Unification: Examples of East Slavic Perception of the Council of Florence (错误地)信任统一:东斯拉夫对佛罗伦萨会议的看法
IF 0.6 0 RELIGION Pub Date : 2021-01-01 DOI: 10.34291/bv2021/04/malmenvall
Simon Malmenvall
This article discusses the religious and cultural background of the ambivalent reception of the Council of Florence (1437–1439) among the East Slavic (Rus’) ecclesiastical and political elite of the time, which was characterized by (mis)trust towards the late Byzantine pro-Western stance and unified Christianity under the authority of the pope. The author of this article accentuates the establishment of two separate (Orthodox) ecclesiastical and cultural centres, Kyiv and Moscow, as the main long-term consequence of the council in Eastern Europe. Here, special attention is given to the role of Isidore, the metropolitan of Kyiv, and two narrative texts from the mid-fifteenth century concerning the events during and after the council. The first is the polemical treatise Isidore’s Council written by the presbyter Simeon of Suzdal, while the second is the anonymous travel diary Journey to Florence. The former is defined by its ,anti-Latin‘ polemical tone, which decisively influenced the later East Slavic, particularly Muscovite, perception of unionism. On the other hand, the Journey, with its lack of any theological problematization of the council decrees, represents the first East Slavic travel diary describing social and cultural features of Central and Southern Europe.
本文讨论了当时东斯拉夫(罗斯)教会和政治精英对佛罗伦萨会议(1437-1439)的矛盾接受的宗教和文化背景,其特征是(错误地)信任晚期拜占庭的亲西方立场和教皇权威下的统一基督教。这篇文章的作者强调建立两个独立的(东正教)教会和文化中心,基辅和莫斯科,是理事会在东欧的主要长期后果。在这里,特别关注基辅大都会伊西多尔的角色,以及15世纪中期关于理事会期间和之后事件的两个叙事文本。第一个是由苏兹达尔长老西蒙写的论辩论文《伊西多尔的会议》,第二个是匿名旅行日记《佛罗伦萨之旅》。前者以其“反拉丁”的论战性基调而闻名,这一基调决定性地影响了后来的东斯拉夫人,尤其是莫斯科人对联合主义的看法。另一方面,旅程,它缺乏任何神学问题的理事会法令,代表了第一个东斯拉夫旅行日记描述中欧和南欧的社会和文化特征。
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引用次数: 1
The Correlation of Some Characteristics of Religious Identity with the Quality of Life of Persons with Disabilities 宗教认同的某些特征与残疾人生活质量的关系
IF 0.6 0 RELIGION Pub Date : 2021-01-01 DOI: 10.34291/bv2021/01/marinic
Marko Marinić, Jasna Ćučković Nimac
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引用次数: 0
Saint Jerome in Liber officialis of Amalar of Metz (775-850) in Rationale divinorum officiorum William Durand (1230- 1296) 梅斯的阿马拉官员(775-850)在《神礼论》中的圣杰罗姆威廉·杜兰(1230- 1296)
IF 0.6 0 RELIGION Pub Date : 2021-01-01 DOI: 10.34291/bv2021/02/koscak
Silvio Koščak
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引用次数: 0
The Specific Content of Preaching the Word of God in a Secularized Environment 在世俗化环境中宣讲神的话语的具体内容
IF 0.6 0 RELIGION Pub Date : 2021-01-01 DOI: 10.34291/bv2021/03/szewczyk
Leszek Szewczyk
The proclamation of the word of God must always consider the unchanging Gospel and the present life of the Church and theology, which constitute the correct interpretation of the revealed word of God. The content of preaching the word of God is the good news about Jesus Christ, Lord and Saviour, and, more broadly, God’s revelation and human existential problems. Therefore, the proclamation of the word of God draws its content from the Bible and observation of the world in which contemporary man lives and creates. This study aims to indicate the specific content of preaching the word of God in a secularized environment. This proclamation should lead to faith as a personal encounter with Jesus Christ and show the true God and Jesus Christ – man’s only Saviour. At the same time, it should try to answer people’s questions and desires.
宣讲天主圣言时,必须始终考虑到不变的福音、教会现时的生活和神学,它们构成了对天主启示圣言的正确解释。传讲神的话语的内容是关于主耶稣基督和救主的好消息,更广泛地说,是神的启示和人类存在的问题。因此,宣讲天主圣言的内容来自圣经,以及对当代人生活和创造的世界的观察。本研究旨在指出在世俗化的环境中宣讲神的话语的具体内容。这样的宣讲应该使人有信心与耶稣基督相遇,并显明真神和耶稣基督——人类唯一的救主。同时,它应该尝试回答人们的问题和愿望。
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引用次数: 0
Med upanjem kot darom in iluzijami samozadostnega subjekta 在作为礼物的希望和自给自足的主体的幻想之间
IF 0.6 0 RELIGION Pub Date : 2021-01-01 DOI: 10.34291/bv2021/04/jamnik
Anton Jamnik
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引用次数: 2
Speculative and Practical Theology in the SecondScholasticism: Melchor Cano (c. 1507–1560) 第二经院哲学中的思辨神学和实践神学:梅尔乔·卡诺(约1507-1560)
IF 0.6 0 RELIGION Pub Date : 2021-01-01 DOI: 10.34291/bv2021/03/contreras
Sebastián Contreras-Aguirre
This article reviews the principal theological doctrines of Melchor Cano, perhaps the greatest dogmatic theologian of the Second Scholasticism. His De locis theologicis marked a watershed in the definition of theology as the ‚fundamental science,‘ and his writings on morals attest to the practical sense of the Salamanca theological school. Since theology is both speculative and practical, this paper deals with the main aspects of Cano’s theoretical and moral theology, namely, his doctrine of theological places, his vindication of the Indian’s freedom and political power, his teaching about the distinction between natural and positive law, and Cano’s conception of the right of war.
本文回顾了梅尔乔卡诺的主要神学教义,也许是第二经院哲学最伟大的教条主义神学家。他的《论神学》标志着神学被定义为“基础科学”的分水岭,他关于道德的著作也证明了萨拉曼卡神学院的实际意义。由于神学既具有思辨性又具有实践性,本文将探讨卡诺理论神学和道德神学的主要方面,即他的神学场所学说,他对印第安人自由和政治权力的辩护,他对自然法和实在法之间区别的教导,以及卡诺对战争权的概念。
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引用次数: 0
期刊
Bogoslovni Vestnik-Theological Quarterly-Ephemerides Theologicae
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