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Римско-католическая церковь в Польской Народной Республике (1944/45-1989): формы сосуществования с режимом и роль идейной оппозиции
стр.11-43
The article shows a unique place of the Roman Catholic Church in Poland in comparison with other Communist countries of Central-Eastern Europe. During the Second World War, the Catholic Church suffered major personal, material and organisational losses. After the war, the Polish United Workers’ Party conducted an anti-Church and anti-religious policy. Repressions, discrimination, and even murders of priests had been common. However, the communists did not succeed in the secularisation of the country, and the church retained moral authority. Although the teaching of religion in public schools were banned, the religious education was relocated to parishes. The private Catholic University of Lublin also continued its activities. The Catholic press was published despite censorship. The creation of “Solidarity" movement was followed in the 1980s by a boom in church construction. Independent oppositional subculture emerged within the Clubs of Catholic Intellectuals. The development of mass pilgrimages was breaking records at the end of the communist rule. This growing authority was partly due to efforts of cardinal Stefan Wyszyhski, the Primate of Poland, and cardinal Karol Wojtyla, the Pope John Paul II. In the critical moment of change in 1989 the Church served as a mediator and the guarantor of political agreements.
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Национальная мифология, религия и политика в Польше
стр.44-78
This article is devoted to the national mythology of Poland, — in particular, to the myth of Polonia semper fidelis, the central myth of national identity. According to this mythology, Poland is essentially and eternally Catholic, it is martyred for the sins of the world but resurrected for its salvation. The author traces the history of this myth since 17th century till nowadays. Then one can find analysis of myth’s transformations in Post-Communist period, in particular, in the context of debates about the place of Catholicism and Catholic Church in politics and public sphere. The author shows how this myth divides the Polish society, which leads to a series of conflicts and culture wars between religious conservatives and proponents of secular choice for Poland. In particular, the author analyzes “wars of the cross” after Smolensk plane crash in 2010, phenomenon of “Radio Maria” and the so-called “mohair berets”, emergence of new antireligious political forces (“The Palikot Movement”). Article concludes that the myth of Catholic Poland continues to play an important role in the life of the state, but at the same time it becomes more and more a dividing factor which weakens civil society.
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Дело вкуса. Об одном разделении внутри римско-католической общины в Польше
стр.79-94
This article examines a cleavage inside the Catholic Church in Poland between the followers of “open” and “closed” Catholicism. Drawing upon empirical research of “Radio Maryja” and Dominican Order activists, the author uses Pierre Bourdieu’s concepts to show that this cleavage is rooted in social (“class”) distinctions. “Open” Catholics have better education; “closed” Catholics are usually older people with elementary education. Yet these distinctions do not affect the capability of people to adapt themselves to new economic realities. Author refutes the existing myth that “closed” Catholics are passive, lacking dynamism, and relying blindly upon old patterns of behavior. Both groups show similar religious attitudes, and the difference is more about the style of their Christian faith, rather than its content. “Open” Catholics are more reflective; “closed” — more emotional. Finally, the difference is a matter of taste and aesthetical preferences, more than anything else.
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Образ польской матери и Богородица: новое использование символики материнства
стр.95-115
This article is devoted to the issue of female agency in religious context. Author considers different definitions of agency and shows that it could be interpreted in the way which is different from the one typical to feminist liberal discourse. The article analyzes interconnections between religion and emancipation in Poland, showing that religion does not necessarily imply passivity and restraint. In order to prove this thesis, the author provides examples from empirical research of deeply faithful Catholic women as well as of members of new religious movement “Brahma Kumaris”. The central issue is the ways women, in their practice, interpret the symbolism of maternity and the Virgin Mary.
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Катынская Богоматерь: религиозная образность и политика исторической памяти
стр.116-131
Both meanings and forms of religious imagery have always been influenced by the political and ideological agendas of their time. The article is an exploration in contemporary Catholic imagery in Poland, focusing on its involvement with different expressions of the national. Using the example of the Katyn Chapel Mausoleum in Warsaw military basilica the article questions the relationship between the image and the relic both in Catholic Christianity, and in the secular modern cult of the nation. It also follows the development of religious iconography related to the Katyn massacre with a special focus on images of the Madonna, describing in detail two of them, functioning with the same name of Our Lady of Katyn. Following the fate of both images, as well as the way they have been contextualized before and after 1989, the text attempts to trace the changes and modifications of different concepts of the recent Polish past and different politics of history. Comparing the Pieta type image of Katyn Madonna that evolved among Polish Catholics in times of People’s Republic of Poland with the secular Pieta-inspired images of partisans used by the People’s Republic’s regime, it points at differences in their emotional content, relating the differences to the political agendas of the two symbolic languages. Finally, it also juxtaposes total absence of triumphalism in the grassroot Katyn-related imagery and the nationalistic triumphalism of glorification of the Katyn victims in the Katyn Chapel Mausoleum, where the pierced skull of the major Szymanski faces the most modest Katyn Madonna carved by an inmate of Kozelsk on a wooden board from a camp plank bed.
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«Пора покончить с этой религией комфорта!» Текст и тело в Экстремальном крестном пути
стр.132-147
This paper examines a new religious initiative of the Catholic Church in Poland, known as the Extreme Way of the Cross (Ekstremalna Droga Krzyzowa). Launched in 2009 by Fr. Jacek Stryczek, one of the most recognizable Catholic priests in the country, the EDK has been announced as a “new form of spirituality”. Usually taking place a week before Easter, it is based on a few clear-cut principles: participants are to walk during the night in silence, individually or in small groups, along routes of 30 to 100 km, mostly through forests and fields. On the road, fourteen Stations of the Cross are designated where participants pray and read texts contemplating the Passion of the Christ and its relevance for Christians today. Started as a small-scale event, in just few years EDK has become a nation-wide phenomenon, with more than 200 routes and 26000 registered participants in 2016. The paper examines this apparent success of EDK in the context of (post)modern culture with its focus on bodily movement and embodied experience. In particular, the author shows how EDK draws on this modern bias to promote a specific set of religiously motivated values, which combines subordination to the will of God with worldly activism and achievement motivation.
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Управление чувственными формами: оптимизация, максимизация и эффективность. Торжество в Кальварии Пацлавской
стр.148-171
Камила Баранецка-Ольшевска
The article describes pilgrimage to Kalwaria Paclawska — a Roman Catholic sanctuary in South-Eastern Poland on a Day of Assumption of Virgin Mary. The main emphasis is made upon the sensual relationship of the believers with the sacred and special forms mediating this relationship. The author examines how pilgrimage is organized by special lay guides possessing authority to plan the entire event and lead the groups of pilgrims. Their efforts are focused upon increasing the effect of sensual forms of the sacred. This goal is achieved through optimization of ritual, when some elements are omitted to make space for others. Consequently, not all religious gestures are performed with the same reverence. Such creative changes in the ritual are, however, legitimized within the habitus that rules religious attitudes of the faithful.
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От «народной религиозности» к «проживаемой религии»: дискуссия в польской антропологии религии
стр.172-188
This article analyses the problematic and debated terminology used specifically within Polish anthropology of religion and proposes new paths more relevant in current transnational and non-binary focused interpretative contexts. In the 1980s, when the anthropological turn in Polish ethnography/ethnology took place, «folk religiosity» was the most common term used in anthropological studies on religion within Polish academia (most of these studies focused on Catholicism in a rural setting). This article examines the historical contexts which led to the formation and popularization of this term. It also exposes its limitations and contestations. Other terms used and debated by Polish anthropologists, such as «folk-type religion», «religious culture», «popular religion», are discussed in relation to past and present debates within the Polish anthropology of religion. As a solution to overcoming the obstacles generated by the use of the «folk religiosity» concept, the author proposes to introduce the term «lived religion». The practical approach of «lived religion» goes beyond «folk» — «elite», «non-official» — «official» binaries. Coined within the French sociology of religion (as «religion vecue») and since the 1990s popularized in Anglo-Saxon anthropology, the term «lived religion» reflects new approaches within studies on religion(s). These focus on the practical dimension of religion as well as its materiality and sensuality. Interestingly, all these topics can be also traced in particular studies on Catholicism by Polish researchers.
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В чем научность теологии?
стр.189-189
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«В отличие от теологии аксиомы в науке носят локальный, “технический” характер...» Ответы на вопросы редакции
стр.190-199
Ekaterina Elbakian, a leading specialist in religious studies, answers to the questions about theology and its prospects as an academic discipline in institutes of higher education in Russia. In particular, one can find discussion of the questions concerning the subject of theology, relations between theology and the study of religion, the dogmatic limits of free theological investigation, and confessionalism in academic life. In general, Prof. Elbakian is quite skeptical about the presence of theology in secular universities, and she has doubts about the scientific status of the discipline that places God at its very center.
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«Теология — это наука о церкви как некоторой фактической данности...»
стр.200-204
Konstantin Antonov, Chair and Professor of the leading Orthodox university in Russia, answers the questions about the status of theology as an academic discipline. In particular, he discusses issues of the subject of theology, relations between theology and the study of religion, the nature of free theological investigation and the place of confessional loyalty in academic life. In the end, the question is raised about the possibility of installing confessional disciplines in non-confessional institutes of higher education.
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Круглый стол в редакции журнала на тему «В чем научность теологии?»
стр.205-223
This is the text of a discussion organized by the Editorial Board of this journal on December 9th, 2015. The debate was devoted to the issue of scientific status of theology and the place of theology among other academic disciplines. Participants of this discussion: historian Olga Vasil’eva (Russian Presidential Academy of National Economy and Public Administration, since 2016 — Minister of Education and Science of the Russian Federation), philologist Nikolay Grintser (Russian Presidential Academy of National Economy and Public Administration), historian Askold Ivanchik (corresponding member of the Russian Academy of Sciences); sociologist Boris Knorre (Higher School of Economics), philosopher Svetlana Konacheva (Russian State University of the Humanities); Alexander Kyrlezhev (scientific editor of this journal); theologian Konstantin Polskov (St.-Tikhon’s Orthodox University), scholar of religion Vladislav Razdiakonov (Russian State University of the Humanities); theologian Andrey Shishkov (SS Cyril and Methodius Theological Institute of Post-Graduate Studies).
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Теология в современном российском академическом пространстве
стр.224-239
Митрополит Иларион (Алфеев)
The article chronicles the history of emergence of theology as educational subject and scientific discipline in the Russian higher education and the academic studies since 1992. Theology as educational subject appeared not as the project suggested by religious organizations, but rather as an initiative of the state educational bodies and the institutions of higher education as the result of the institutional collapse of the structure of scientific atheism in 1991. The article provides historical information on the development of the attitude of hierarchy of Russian Orthodox Church to the idea of university theology and on the role of the Church in development of state theological educational standards, as well as in introducing theology into the list of scientific disciplines. The article then discusses the debatable issues of qualifying theology as a scientific discipline. Drawing upon Habermasian approach, the author examines the meaning of the secular status of university education and the scientific status of theology in social and philosophical perspectives.
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Богословие в университете: германский case
стр.240-240
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«Мы должны заново позиционировать религию в просвещенном обществе...» Интервью профессора католического богословия Тюбингенского университета Баварскому радио
стр.241-250
The interview with Johanna Rahner, Head of the Chair of Dogmatic and Ecumenical Theology at the University of Tubingen, addresses major issues of theology’s presence in public universities. How scientific is theology and how it is related to the doctrine of the Churches? How is theology different from religious studies? Who enrolls in theological departments? How does theology relate to natural sciences? What is the meaning of the inter-church and inter-religious dialogue? Dr. Rahner shows difficulties theology faces when discussing religious experience, and how theology, with a special interpretation of the world and the human being, represents a challenge to other disciplines.
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«Если немецкое богословие на что-то годно, то именно благодаря академической свободе...»
стр.251-265
Dr. Bremer, who is member of the journal’s international board, tells his own story as professor of theology and discusses the issues of Catholic theological departments in Germany; structure of the theological departments; relationship between university and Church bureaucracies. His special focus is on the Concordat between the Catholic Church and the German Lander on the issue of training of clergy and teachers of religion. He also speaks of the relationship between the Catholics and the Protestants within the system of theological education. Bremer believes theology is a part of universitas litterarum and means a rational reflection about the faith in the context of academic freedom.
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«В случае с богословием у нас три участника: государство, церкви и богословие как наука...»
стр.266-284
Dr. Gabel starts his interview with a story of Catholic theological education in GDR, and then moves to the current state of theology in German universities. He emphasizes the fact that while the state finances theological departments, they are only subject to academic community. He then shows the mechanism of coordination of the requirements between the Catholic Church and the relevant State agencies. The State recognizes theology as a scientific discipline according to the 2010 decision of the German Council of Science and Humanities. Dr. Gabel draws basic characteristics of theology as a free academic discipline and then discusses the phenomenon of the so called Fakultatentag and the work of AKAST — a special state-church agency managing the accreditation and quality of theological disciplines, which Dr. Gabel heads since 2014.
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«Общая задача государства и церквей — совместными усилиями обеспечить доступ к религиозному образованию...» Беседа с профессором евангелического богословского факультета университета им. Мартина Лютера в Галле
стр.285-298
The interview with Dr. Dierken starts with constitutional foundations of the phenomenon of theological departments in German universities. He draws a Protestant perspective on the status of theology as a science, the interaction of Church and State bodies, and the relationship between the statuses of theology professor and pastor. Dr. Dierken also deals with the distinction between theology and religious studies. He then tells about his participation in interdisciplinary commissions dealing with cases at the intersection of medicine, ethics, and law. Speaking about the similarity of theology and other university disciplines, Dr. Dierken draws upon his experience as a Dean of the Department of Humanities at the University of Hamburg, in 2005-2008.
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