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1
Mariani, Paul P. "China's ‘Christian General’ Feng Yuxiang, the Evangelist Jonathan Goforth and the Changde Revival of 1919." Studies in World Christianity 20, no. 3 (December 2014): 238–58. http://dx.doi.org/10.3366/swc.2014.0094.
Повний текст джерелаАнотація:
General Feng Yuxiang (1882–1948), China's ‘Christian General’, had already been a Christian for about six years before he decided systematically to evangelise his troops while they were stationed in northern Henan. He was convinced that Christianity would save his men and, in the process, would save China. To this end, Feng invited the Canadian missionary Jonathan Goforth (1859–1936) to hold a remarkable series of revivals in the late summer of 1919. During these revivals, which were modelled on the work of the evangelist Charles Finney, Feng himself broke into prayer in front of his men, and eventually 507 of Feng's troops were baptised. By the time of Goforth's second visit to Feng – a little over a year later – over 5,000 of the 9,000-man brigade had been baptised. This study will rely on Goforth's journal from 1919, Feng's own diaries, and other material to see how Goforth and Feng worked together to Christianise a significant segment of Feng's army. So did the ‘Christian General’ ultimately form a ‘Christian Army’ or even an indigenous church? Did Goforth's revivals in Feng's army have any long-term effect? Was Feng a convinced Christian, a Chinese patriot or simply an opportunist? This study seeks to answer these questions. 1
2
Campbell, Gwyn. "Ranavalona I of Madagascar: African Jezebel or Patriot?" Monsoon 1, no. 2 (November 1, 2023): 2–25. http://dx.doi.org/10.1215/2834698x-10739225.
Повний текст джерелаАнотація:
Abstract The conventional historical interpretation of the early nineteenth-century history of Madagascar is that it reflected two contrasting reigns, that of King Radama I (r. 1810–28), and that of his successor, Queen Ranavalona I (r. 1828–61). The dominant view of Radama is that he was an enlightened, progressive, and pro-European monarch who welcomed embassies from British-ruled Mauritius from 1816, signed a treaty of alliance with Britain in 1820, and within less than a decade banned slave exports, accepted a Resident British political agent at his court, encouraged a London Missionary Society mission in Madagascar, and with British military assistance quickly subjected the entire island to his rule. By contrast, Ranavalona, Radama's senior wife, was illiterate and, guided by superstition and ancestral beliefs, unpredictable and brutal. Upon Radama's untimely death in mid-1828, Ranavalona illicitly seized the throne, established a tyrannical administration, and pursued retrograde illiberal, xenophobic, and anti-Christian policies. This article critically examines the origins of the conventional interpretation of Ranavalona and argues for the rationality of core economic and military policies she adopted aimed at safeguarding Madagascar from European imperial domination.
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Dimitrijevic, Vesna. "Serbian landowners in the Kingdom of Yugoslavia the case of Bogdan Dundjerski." Balcanica, no. 42 (2011): 117–32. http://dx.doi.org/10.2298/balc1142117d.
Повний текст джерелаАнотація:
Originally from Herzegovina, the Dundjerski family moved to south Hungary, present-day Serbia?s province of Vojvodina, in the seventeenth century. From the 1820s the family?s progress was marked by the enlargement of their landed property. In the early twentieth century the family owned or rented about 26,473 ha of land in Vojvodina. Bogdan Dundjerski (1860-1943), the third generation landowner, was brought up in a mixture of different traditions including the ethic of Serb highlanders of Herzegovina, central-European middle classes and Hungarian nobility. A wealthy landowner, Serb patriot and benefactor, whose political role in the Second World War remains controversial, described himself as: Serb, Christian Orthodox, landowner.
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Sajdek, Wiesława. "„Tradycja to sam postęp”. Konserwatyzm jako źródło pedagogiki współczesnej - na podstawie filozofii Augusta Cieszkowskiego." Polska Myśl Pedagogiczna 8 (November 14, 2022): 173–92. http://dx.doi.org/10.4467/24504564pmp.22.009.16062.
Повний текст джерелаАнотація:
Zarówno poszczególny człowiek, jak i większe społeczności, a pośród nich narody i wreszcie cała ludzkość podlega postępowi. Jest on wpisany w stwórczy plan samego Boga. Nie zmienia to faktu, że wiele historycznych wydarzeń ów postęp opóźnia, albo wręcz hamuje. Do nich należą wojny oraz wszelkie inne formy terroryzmu. Zdaniem Cieszkowskiego wychowanie powinno być więc wychowaniem dla pokoju. Rosnąca świadomość tego, czym jest chrześcijaństwo, pozwalała snuć plany dotyczące pokoju światowego. Doctrina christiana pozostaje niezmienna przez wieki, jest tylko coraz lepiej rozumiana i dlatego może być pełniej wcielana w życie. Na przeszkodzie postępowi stoją ruchy rewolucyjne oraz egoizmy narodowe. Ideałem wychowawczym jest więc świadomy swoich obowiązków chrześcijanin, który – o ile jest Polakiem – jest polskim patriotą, nie przestając być przy tym Europejczykiem z szerokimi horyzontami, otwartym na potrzeby najuboższych i najbardziej prześladowanych na świecie społeczności. “Tradition Is Progress Itself ”: Conservatism as a Source of Contemporary Pedagogy – On the Basis of August Cieszkowski’s Philosophy Both the individual man and larger communities, and among them nations and finally the whole of humanity, are subject to progress. This is inscribed in the creative plan of God Himself. This does not change the fact that many historical events delay or even hinder this progress. These include wars and all other forms of terrorism. According to Cieszkowski, education should be education for peace. The growing awareness of what Christianity is, allowed plans for world peace to be made. The doctrina christiana has remained unchanged for centuries, but is only increasingly better understood, and can therefore be more fully put into practice. Revolutionary movements and national egoisms stand in the way of progress. The ideal of education is therefore a Christian who is aware of his or her duties and who, provided he or she is Polish, is a Polish patriot, without ceasing to be a broad-minded European open to the needs of the poorest and most persecuted communities in the world.
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Kamali, Sara. "Informants, Provocateurs, and Entrapment: Examining the Histories of the FBI’s PATCON and the NYPD’s Muslim Surveillance Program." Surveillance & Society 15, no. 1 (February 28, 2017): 68–78. http://dx.doi.org/10.24908/ss.v15i1.5254.
Повний текст джерелаАнотація:
Since September 11, 2001, the U.S. government and police departments across the United States, most notably the New York City Police Department, have been collecting intelligence targeting Muslim American communities. The controversial surveillance practices include the use of confidential informants, undercover operations, and entrapment, and infringing upon civil rights and civil liberties in the name of national security. A decade before 9/11, however, the Federal Bureau of Investigation (FBI) conducted the same practices against a completely different demographic – Christian Right militants, through a program called PATCON, short for Patriot Conspiracy. Building upon the concept of surveillance as social sorting (Lyon 2013) and surveillance and terrorism (Monahan 2013), This article will compare the history of surveillance tactics used by the FBI against Christian Right militants and those used by the NYPD against non-militant Muslim Americans, and assess their implications in the context of civil rights, leaving a legacy of mistrust between these respective groups and the federal government that further undermines the national security interests of the United States.
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Yates, Brian J. "Christian Patriot or Oromo Traitor?: The Ethiopian State in the Memories of Ras Gobäna Dače." Northeast African Studies 13, no. 2 (2013): 25–51. http://dx.doi.org/10.1353/nas.2013.0015.
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Peterson, Anna. "Lucian in Byzantium: The Intersection of the Comic Tradition and Christian Orthodoxy in the Anonymous Patriot." Journal of Late Antiquity 10, no. 1 (2017): 250–69. http://dx.doi.org/10.1353/jla.2017.0008.
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Brian J. Yates. "Christian Patriot or Oromo Traitor? The Ethiopian State in the Memories of Ras Gobäna Dače." Northeast African Studies 13, no. 2 (2013): 25. http://dx.doi.org/10.14321/nortafristud.13.2.0025.
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Park, Eun-Young. "Uchimura Kanzo and Modern Japan." Korean Association For Japanese History 60 (April 30, 2023): 235–75. http://dx.doi.org/10.24939/kjh.2023.4.60.235.
Повний текст джерелаАнотація:
The period in which Uchimura Kanzo lived was a time when modern Japan achieved national unity. He experienced a series of victories in the Sino-Japanese and Russo-Japanese wars, and spent his life under the rapidly growing Japanese militarism that followed. Uchimura, who lived in such an era, constructed a new worldview through Christianity. For Uchimura, in particular, the question of how to reconcile Christianity as a Western religion with his homeland, Japan, was the ideological and practical challenge of his life.
Uchimura, as he is well known for his refusal to bow deeply to the Imperial Rescript on Education in the formal ceremony held at the First Higher School, and his insistence on anti-war, seems to have been a prominent figure who clashed repeatedly with the nationalism of his time and was at odds with the state. However, Uchimura was also a Christian and a patriot who loved Japan all his life, as his famous love for the “two Js” (Jesus and Japan) shows. For Uchimura, the “two J's” are a powerful indicator of the inseparability of Christianity from nationalism, and the more strongly he concentrated on the “two J's,” the more contradictory this inevitably became. In this paper, I have considered Uchimura's thought and its meaning from the aspect of his perception of Japan and his so-called view of the nation, bearing in mind that Uchimura's thought was closely related to the situation of modern Japan in which he was situated.
For Uchimura, the fact that Christian faith and love for Japan coexisted without any contradiction made it impossible or impractical to penetrate the problematic nature of the emperor state, which had a religious character, as a device to ensure the political legitimacy of modern Japan. In other words, Uchimura's fundamental problematic focus was on Christianity for Japan.
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Ebin, Chelsea. "Threats to Women/Women as Threats: Male Supremacy and the Anti-Statist Right." Laws 10, no. 2 (May 20, 2021): 41. http://dx.doi.org/10.3390/laws10020041.
Повний текст джерелаАнотація:
Throughout the Trump administration, media coverage of extremist factions of the American right grew considerably, as did the actual membership and numbers of those factions. Included among these factions, and operating on a spectrum that ranges from the center-to-fringe right, are white supremacist, Christian nationalist, and militia/patriot/sovereign citizen (broadly termed constitutionalist) movements. While the American right is heterogeneous, most of these groups are composed of white men, and male supremacism is often a common ideological denominator. Based on historical trends, recent activity, and ongoing movement mobilizations, we should anticipate increased recruitment and activism on the part of anti-statist right-wing groups during the Biden administration. While much has been written about the threat of terroristic violence these groups pose and their varying levels of engagement with white supremacist beliefs, examinations of gender have largely focused on masculinity. This note takes up the relationship between anti-statist right-wing movements and women by sketching three key areas that warrant further examination: (1) how collective interpretations of the law leave women vulnerable by refusing the legitimacy of federal legislation; (2) the threat of militia violence against women, particularly those who hold elected office; (3) how racial and gender exclusions preclude women from having their claims to membership in anti-statist right-wing movements be fully recognized. As we take stock of the growing threat posed by these movements, it is incumbent on us to critically examine the threats to women’s rights posed by the anti-statist right.
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Mačianskaitė, Loreta. "Semiotics of guilt in two Lithuanian literary texts." Sign Systems Studies 31, no. 1 (December 31, 2003): 163–75. http://dx.doi.org/10.12697/sss.2003.31.1.06.
Повний текст джерелаАнотація:
The idea of the article was suggested by Lotman’s theory about two basic mechanisms of social behaviour — fear and shame. The presented paper aims at highlighting two other mechanisms of such kind — guilt and repentance. The novella Isaac (1960–61) by Antanas Škėma, the Lithuanian writer in exile, is about a Lithuanian patriot who kills a Jew called Isaac during the years of German occupation. The author’s fundamental conception implies that the real perpetrator of crime is not a separate individual but the crowd representing the values of the society. Škėma’s interpretation of history demystifies the moral system in the inter-war Lithuania and proves it to be a collection of futile signs that fail to prevent society from falling into mass psychosis and following primitive impulses. The other Lithuanian novel, Leonardas Gutauskas’ Šešėliai (Shadows) written in 2000, focuses on the tense relationships between Lithuanians and Russians, suggesting that there are several moral systems determining the concepts of guilt-repentance. The Christian agricultural society embodies the ethics of individual responsibility. The domination of the Russian ethic code is associated with the separation of Churches and the strengthening of the Orthodox Church. A moral system based on harmony and aiming to reconcile the guilty and the innocent comes across as a sought ideal. Both novels discussed exemplify different modes of a liberating society. The first one is an account of the society’s effort to become free of the guilt complex and rethink its history. The second one articulates the guilt of the Russian nation against Lithuanians and fights russophobia at the same time.
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Majewski, Piotr. "Polska dla Polaków, nie żaden kurwa Ahmed – analiza narracji islamofobicznych w polskim rapie." Kultura Popularna 3, no. 53 (February 26, 2018): 111–20. http://dx.doi.org/10.5604/01.3001.0010.8272.
Повний текст джерелаАнотація:
The “invented” Muslim-migrants became contemporary “folk devils”. They are portrayed by the media – which play a crucial role in this process – as deviants, who pose a threat to the social order, national culture and values shared by all the Polish people. Thus, refugees, perceived en masse as Islamic fundamentalists, became an object of media symbolization. This mechanism allows for a mobilization against those who would like to welcome refugees to Poland – various traitors of the fatherland, lefties, liberals, post-communists or opposition politicians, who “collaborate” with the European Union and the Venice Commission. Paradoxically, the hunt for “Muslim witches” does not intend to eliminate them, but rather discursively construct them through moral panic. The Islamophobic rap demonstrates the relationship between the Polish and the followers of Islam through binary oppositions. The Muslims and the Polish are presented as two antagonistic civilizations, although the positive connotations of this notion are rather reserved for the Polish Catholics, the sole guardians of the Christian Europe. Within this narrative the category of “Muslim” (Islamist, Arab, refugee, etc.) is essentialized, as well as the category of the “true” Polish (patriot, Catholic, heterosexual man, etc.). Anti-Muslim rappers firmly announce that if Poland decided to accept any refugees, the Polish would become a minority in their own country, stripped of their culture and faith, possibly even persecuted. They seek evidence for such extraordinary claims in the alleged transformations that other European states underwent. These radical changes are the result of an array of criminal policies introduced by the European elites, who consciously unleashed an ideological war, instrumentally utilizing Muslims as a weapon.
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DeYoung, Kevin. "John Witherspoon and Slavery." Theology Today 80, no. 4 (January 2024): 355–68. http://dx.doi.org/10.1177/00405736231207548.
Повний текст джерелаАнотація:
Like many of the American Founders, Witherspoon was influential and successful in several different pursuits. We are right to remember him as an important Christian pastor, as an American patriot, and as Princeton's first great president. The question we must ask, then, is whether this man and his accomplishments are rendered suspect, or at least made moot, because of one issue: slavery. On the one hand there is much in what Witherspoon said and did that shows him to be an opponent of slavery. While a pastor in Scotland, he baptized a runaway slave belonging to one of the leading members of his church. Later at Princeton, Witherspoon gladly taught free Blacks. His stated opinions—in writing and in lectures—were uniformly against slavery. He voiced objections to mistreating slaves and urged masters to instruct their slaves and equip them for future freedom. On the other hand, Witherspoon owned slaves. For many, that's all we need to know to denounce Witherspoon as self-serving hypocrite. Yet, we should look more closely at the historical record. Until now, Witherspoon has been condemned as an enslaver on mainly one piece of paper: an inventory prepared after his death that listed among his property two slaves. Even this line has not been quoted in its entirety or considered alongside the other contemporaneous account of his possessions. The full record needs a fuller explanation. Despite his flaws, there is little doubt that Witherspoon was, on the whole, more enlightened on the issue of slavery than many of his generation, and less personally complicit in the evils of slavery than many of our country's most celebrated founders.
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Orehovs, Ivars. "Liepājai – veltījuma dzejas / dziesmu piemēri mūsdienās un 19. gadsimta baltvācu literārajā mantojumā." Aktuālās problēmas literatūras un kultūras pētniecībā: rakstu krājums, no. 25 (March 5, 2020): 26–34. http://dx.doi.org/10.37384/aplkp.2020.25.026.
Повний текст джерелаАнотація:
In a literary heritage with a developed tradition of genres, works whose main purpose is to attract the attention of readers to a selected geographical location, are of particular culture-historical and culture-geographical interest. The most widespread in this respect is travel literature, which is usually written by travellers and consist of impressions portrayed in prose after visits to foreign lands. Another type of literary depiction with an expressed poetic orientation, but a similar goal, is characteristic of dedicatory poetry. The author’s position is usually saturated with emotional expressiveness as well as the artistry of symbols, encouraging the reader or listener to feel the formation of a spontaneous attitude. It is possible to gain confidence in the engagement of the author of the poetry as an individual in the depicted cultural-geographical environment, which can be conceptually expressed by words or pairs of words ‘resident’, ‘native place’, ‘patriot’. With regard to the devotional depictions on the Latvian urban environment, one of the earliest examples known in the history of literature is the dedicatory poem in German by Christian Bornmann to the town Jelgava with its ancient name (Mitau, 1686/1802). The name of Liepāja town in this tradition of the genre has become an embodiment later – in the poetry selection in German, also using the ancient name of the town (Libausche Dichtungen, 1853), but in terms of contemporary literary practice with Imants Kalniņš’ music, there is a convincing dominance of songs with words of poetry. The aim of the article is, looking at the poetry devoted to Liepāja in the 19th century and at the turn of the 20th/21st century in the comparative aspect, to present textually thematic peculiarities as well as to provide the analytical interpretative summary of those.
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Haddox, Thomas F. "“At the Present Time”: Christian Literary Scholars in the Last Days of Liberalism." Christianity & Literature 70, no. 3 (September 2021): 293–302. http://dx.doi.org/10.1353/chy.2021.0035.
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Abstract: In recent years, Christian scholars of literature have become unusually vulnerable, because their historical commitments to the specificity of the human person on the one hand and to the givenness of their situation in the world on the other have brought them into conflict with dominant valorizations of will, desire, and self-fashioning above all—valorizations abetted by what Shoshan Zuboff calls “surveillance capitalism.” In this essay, I reflect on the current situation for Christian scholars, drawing upon recent work by Patrick Deneen for diagnostic purposes and by Christina Bieber Lake for practical advice about what is to be done.
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Shalata-Barna, Iryna. "NATIONAL AND POLITICAL MAXIMAS OF TODOS OSMACHKA’S PROSE IN A CONTEXT OF HIS SPIRITUAL SEARCH." Polish Studies of Kyiv, no. 35 (2019): 402–11. http://dx.doi.org/10.17721/psk.2019.35.402-411.
Повний текст джерелаАнотація:
The article’s objective is to illustrate the need for a deeper analysis and interpretation of Todos Osmachka’s epic of the 40s and 50s of the XX century as a text in which national world-view constants accumulate. A sharp ideological and political confrontation with the aggression of Moscow, presented in the text of the Osmachka as a diachronic imprint of the national history of the Soviet-Stalinist regime, reveals the essence of the patriot-artist. The existence of the Ukrainian man, as well as the nation in general, is the only one possible within the framework of God’s world, subject to the observance of the canonical and Christian virtues and, foremost, in an active national patriotic position. The linguistic, ideologically political textual and context reading of Todos Osmachka’s artistic prose clearly manifests the genesis of the Ukrainian mentality of the author himself. For Todos Osmachka, Ukraine was the basis of all of his work, the imperative and the fundamental concentration of all creative and ideologically political meanings. Actually, the core of the national entity existence is the creative essence of Osmatchka’s prose. In the person of Todos Osmachka – the poet, prose writer, translator, philosopher – there can be seen one of those infrequent cases when, unlike western existentialists, the aesthetic-philosophical concept was not only of a frame of mind declaration kind, and manifested but at the level of author’s prosaic and poetic texts, but it also found an uncompromising and consecutive embodiment in his personal life. After the existential moduses in Osmachka’s prose have been allocated and interpreted, there frequently arises the already noticed in the literature study thought an essential issue of distinction between the specificity of the western (European) existentialism, that concentrates on the existential problems of a separate, often denationalized, individual, and the Ukrainian existentialism, which manifests itself at the “outlook-mental” level and displays a specific “existential- boundary” world view of the Ukrainian, considering and explicating the existential problems of a person first of all through the national ontology prism.An attempt at positioning the author as a Christological writer, for whom Christianity as a measurement of spirituality was one of the priority concepts of a national-ideological position.
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Brittingham. "“Millions of Jews Died in That War… It Was a Bad Time”: The Holocaust in Adventures in Odyssey’s Escape to the Hiding Place." Genealogy 3, no. 4 (November 15, 2019): 63. http://dx.doi.org/10.3390/genealogy3040063.
Повний текст джерелаАнотація:
In 2012, the Christian evangelical organization Focus on the Family published Escape to the Hiding Place, the ninth book in Adventures in Odyssey’s Imagination Station book series. This short children’s book is a creative reimagining of Corrie ten Boom’s Holocaust memoir The Hiding Place (1971). Corrie was a Christian who lived in Haarlem during the Nazi occupation of the Netherlands. Corrie and her family helped hide Jews and non-Jews from arrest and deportation at the hands of the Nazis and their collaborators. Corrie’s story has played a significant role in the evangelical Christian encounter with the Holocaust. Like every Imagination Station story, Escape to the Hiding Place features two cousins, Patrick and Beth, from the fictional town of Odyssey. They travel back in time to help Jews escape the Nazis, all so they can learn a lesson about their ability to aid others in need. A harrowing adventure ensues. This paper does not criticize the valuable rescue work undertaken by Christians during the Holocaust, nor does it criticize the contemporary evangelical desire to draw meaning from Christian rescue work. Rather, the fictional narrative under consideration skews toward an overly simplistic representation of the Christian response to the murder of Jews during World War Two, contains a flat reading of Dutch society during the war, and fails to address antisemitism or racism. This paper situates Escape to the Hiding Place within a wider evangelical popular culture that has struggled with the history of the Holocaust apart from redemptive Christian biographies.
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Ma, Li, and Jin Li. "Divergent Paths of Protestantism and Asian Nationalism: A Comparison of Two Social Movements in Korea and China in 1919." International Bulletin of Mission Research 42, no. 4 (May 29, 2018): 316–25. http://dx.doi.org/10.1177/2396939318775259.
Повний текст джерелаАнотація:
In Korea, the March First Movement in 1919 fused Christian identity with nationalistic rituals, making Korean Protestants respectable patriots in the eyes of their countrymen. In China, however, the fledgling nationalism nurtured by the May Fourth Movement in the same year soon gave rise to strong anti-Christian sentiments, culminating in major waves of anti-Christian movements in the 1920s. How do we explain these different outcomes? We argue that the encounters between two different types of Protestantism and two variant forms of nationalism led Korea and China on divergent paths.
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Карпук, Д. А. "“The ultimate goal of education is to give the Orthodox Russian Church a truly Christian pastor, a worthy patriot son to the Motherland, and an honest and cultured person to society”. Educational process in Leningrad theological schools in the 1940 s." Quarterly Journal of St Philaret s Institute, no. 1(49) (March 26, 2024): 107–31. http://dx.doi.org/10.25803/26587599_2024_49_107.
Повний текст джерелаАнотація:
В статье на основании архивных материалов рассматривается воспитательный процесс в Ленинградских духовных академии и семинарии в 1940-х гг. Первым инспектором после возрождения духовных школ в Ленинграде был прот. Александр Осипов. Ему при активном участии митрополита Ленинградского Григория (Чукова), председателя Учебного комитета при Священном синоде, необходимо было решать те воспитательные задачи и проблемы, которые имели место еще в дореволюционной духовной школе. В статье рассматриваются первые инструкции для учащихся, принятые в 1946–1947 годах. На основании архивных источников демонстрируются те проблемы, с которыми столкнулась администрация уже в первые годы деятельности. Жизнь показала, что поступавшие в духовные школы студенты имели различный жизненный опыт, в результате чего в повседневной жизни происходили, в том числе, и конфликтные ситуации. В 1949–1950 учебном году было составлено «Положение о воспитательной работе» — документ, в котором были прописаны основные принципы воспитательной работы в духовной школе. Из текста Положения следует, что главным инструментом воспитания в духовных школах должна стать деятельность классных наставников. Наставники должны были как можно чаще проводить с воспитанниками духовно-нравственные беседы, вникать во внутренний мир учащихся, увещевать и наставлять в сложных жизненных ситуациях. Из архивных материалов также видно, что ключевое место в деле воспитания отводилось проведению общих лекций, бесед, организации разного рода экскурсий, поездок, концертов для повышения культурно-образовательного уровня учащихся. Центральное место в деле воспитания занимало участие студентов в богослужебной жизни духовной школы. Рассмотренные материалы позволяют сделать вывод, что члены профессорско-преподавательской корпорации делали все возможное, чтобы, учтя ошибки дореволюционной духовно-образовательной системы, улучшить систему воспитания в Ленинградских духовных школах уже в первые послевоенные годы. Based on archival materials, the article examines the educational process in Leningrad theological academy and seminary in the 1940 s. The first inspector after the revival of theological schools in Leningrad was Archpriest Alexander Osipov. It was he who, with the active participation of Metropolitan Grigory (Chukov) of Leningrad, Chairman of the Educational Committee at the Holy Synod, had to solve those educational tasks and problems that took place in the pre-revolutionary theological school. The article discusses the first instructions for students adopted in 1946–1947. Based on archival sources, the problems that the administration faced in the first years of its activity are demonstrated. Life has shown that students who entered theological schools had different life experiences. As a result, conflict situations also occurred in everyday life. In the 1949–1950 academic year, the “Regulations on Educational Work” was drawn up, a document in which the basic principles of educational work in the theological school were spelled out. It follows from the text of the Regulation that the main instrument of education in theological schools should be the activity of classroom teachers. Mentors had to conduct spiritual and moral conversations with pupils as often as possible, delve into the inner world of students, exhort and instruct in difficult life situations. Archival materials also show that the key place in the education was given to general lectures, conversations, organization of various kinds of excursions, trips, concerts to improve the cultural and educational level of students. The central place in the education was occupied by the participation of students in the liturgical life of the theological school. The materials reviewed allow us to conclude that the members of the teaching corporation did everything possible to improve the system of education in Leningrad theological schools in the very first post-war years taking into account the mistakes of the pre-revolutionary spiritual and educational system
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Ferreira, Marieta de Moraes, Charlotte Riom, and Renato Júnio Franco. "Christian Delacroix." Revista Brasileira de História 32, no. 64 (December 2012): 327–39. http://dx.doi.org/10.1590/s0102-01882012000200017.
Повний текст джерелаАнотація:
Christian Delacroix, historiador francês originário de família operária, iniciou sua militância política na esquerda, desde muito jovem, e foi fortemente marcado pelos acontecimentos de maio de 1968. Formado em filosofia na Sorbonne, direcionou seus estudos para a área de História quando foi aprovado para a École Normale Supérieure de Saint-Cloud. Em 1977 foi aprovado no exame de Agrégation, e a seguir trabalhou mais de 20 anos como professor secundário. Em 2000 candidatou-se a um posto no IUFM (Instituto de Formação de Mestres) em Créteil. Junto aos colegas François Dosse e Patrick Garcia vinculou-se ao Instituto de História do Tempo Presente (IHTP), onde participou de vários seminários voltados à epistemologia dos estudos sobre o tempo presente. Publicou inúmeros trabalhos no campo da teoria e da historiografia.
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Barkun, Michael. "Purifying the Law: The Legal World of "Christian Patriots"." Journal for the Study of Radicalism 1, no. 1 (2007): 57–70. http://dx.doi.org/10.1353/jsr.2008.0023.
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Nunnenmacher, Eugen. "Claffey, Patrick: Christian Churches in Dahomey-Benin." Anthropos 103, no. 2 (2008): 582–83. http://dx.doi.org/10.5771/0257-9774-2008-2-582.
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McCreedy, Jonathan. "From Confessio to Calderón de la Barca: the Literary Evolution of St. Patrick’s Biography and the Question of his Legacy." University of Bucharest Review. Literary and Cultural Studies Series 11, no. 2 (October 2021): 6–15. http://dx.doi.org/10.31178/ubr.11.2.1.
Повний текст джерелаАнотація:
In the following text, I will discuss the gradual erosion of historical accuracy in connection to a series of hagiographic texts concerning the biography of Saint Patrick, Ireland’s patron saint. I will outline each one against a wide historical and cultural backdrop and subsequently ascertain whether or not the changes that hagiographers introduced over the centuries have been detrimental to his legacy. The texts I have chosen to analyse can be separated into two major time periods: the first being the trio of works that construct the absolute basics of the Saint Patrick legend, all originating from the 5th to 7th centuries, which are the autobiographical Confessio, with its heavy focus on relaying a Christian moral about sin, and the historical sources Bishop Tírechán's Account of St. Patrick's Journey and Muirchú's Life of St. Patrick. With these early hagiographic texts serving as reference points, I will, however, primarily study two Spanish Patrician works from the 17th Century: Pérez de Montalbán’s 1627 work Vida y Purgatorio de San Patricio and Pedro Calderón de la Barca’s play El purgatorio de San Patricio, or The Purgatory of Saint Patrick in its English translation. Within my analysis I will determine whether or not the changes integrated into his story by Montalbán and Calderón in fact matter to the overall legacy of Saint Patrick in the modern-day and if they had any lasting impact to readers, bearing in mind that both texts, more or less, retain the essentials of his Christian message and promote him as an exemplary spiritual figure within history.
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Brattinga, Maartje. "A Toast to ‘Neerlands Wonder’:." Rijksmuseum Bulletin 72, no. 2 (June 13, 2024): 122–41. http://dx.doi.org/10.52476/trb.19305.
Повний текст джерелаАнотація:
Most eighteenth-century glass goblets with stippled-engraved decorations were used during the Patriot struggle to toast their political leaders. In 2020, the Rijksmuseum acquired an exceptional glass with the stipple-engraved portrait of the renowned Dutch author Elisabeth Wolff-Bekker. Research into the glass’s provenance revealed it was formerly in the possession of Christiaan Nissen and his wife, Magdalena Greeger, a couple with whom Wolff-Bekker shared a close bond. This friendship endured up until Nissen caused the author’s financial downfall in 1791. An inscription on the glass names the engraver who decorated it, David Wolff, and the person who commissioned it, likely Pieter Heijnsius, a wealthy master carpenter and stalwart Patriot from The Hague. Pieter’s daughter, Maria Heijnsius, was married to Isaac van Cleef, Wolff-Bekker’s publisher. As the publicist of Wolff-Bekker’s work, Van Cleef also commissioned the portrait print of Wolff-Bekker that served as the model for the portrait on the glass. Heijnsius and his son-in-law were good friends and both were members of the same Patriot society. Van Cleef was a central figure in Wolff-Bekker’s circle of enlightened admirers. The inscription on the glass also provides insight into Wolff-Bekker’s reputation. It is true that Wolff-Bekker was a supporter of the Patriot movement, but the latter part of the inscription necessitates a more nuanced interpretation of a toast made with this glass. Wolff-Bekker’s admirers were drawn by her literary talent as ‘Neerlands wonder’, but even more so by her opposition to the Calchas figures of her day: the hypocritical ministers set on deceiving and inciting the people. This reflects Wolff-Bekker’s reputation as a defender of virtue and combatant of hypocrites arising from her polemical writings published in the seventeen-seventies and later.
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Parijs, Philippe Van. "Rawlsians, Christians and Patriots: Maximin justice and individual ethics." European Journal of Philosophy 1, no. 3 (December 1993): 309–42. http://dx.doi.org/10.1111/j.1468-0378.1993.tb00088.x.
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Spenkuch, Hartwin, and Michaela Heinze. "Wirtschafts- und Unternehmensgeschichte." Das Historisch-Politische Buch (HPB) 65, no. 4-6 (October 1, 2017): 536–40. http://dx.doi.org/10.3790/hpb.65.4-6.536.
Повний текст джерелаАнотація:
Christian Bommarius: Der Fürsten-Trust. Kaiser, Adel, Spekulanten (Hartwin Spenkuch) Patrick Bormann, Judith Michel, Joachim Scholtyseck (Hg.): Unternehmer in der Weimarer Republik (Michaela Heinze) Rainer Karlsch, Helmut Maier (Hg.): Studien zur Geschichte der Filmfabrik Wolfen und der IG Farbenindustrie AG in Mitteldeutschland (Michaela Heinze)
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Adabembe, Kehinde Oluwatoyin. "Nigerian Christians and National Rebirth: Nehemiah’s Response in the Bible as a Paradigm." British Journal of Multidisciplinary and Advanced Studies 3, no. 2 (November 16, 2022): 21–30. http://dx.doi.org/10.37745/bjmas.2022.0039.
Повний текст джерелаАнотація:
Nigeria in no doubt needs to be saved from her present predicaments. This work therefore has arisen from the present state of our dear nation Nigeria. The paper is a clarion call to Nigerian Christians for the rescue of our nation, using Nehemiah example. It is imperative to say Nigeria needs a rebirth at this critical time because of the vices that have penetrated every nook and cranny of the nation. It has been noted lately that the values, principles, love and unity that bind the country together have been eroded. This therefore necessitated the introduction of Nehemiah ideas in response to the state of his nation as a clarion call to Nigerian Christians both home and abroad to rescue Nigeria from her present predicaments. Nehemiah was a man who accepted responsibility on behalf of others. This paper adopted a systematic and scrupulous referenced study of primary materials such as archives, newspaper, government and non-governmental report and consultation of relevant books. The paper revealed that, Christians must be patriot just like Nehemiah who was concerned with the state of his nation. Christians should also emulate his efforts in rebuilding his nation despite the stiff oppositions he faced. In the same vein, Christians in Nigeria should arise and condemn social evils which permeate our contemporary Nigeria.
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HOLZENDORF, JAN. "Zur Poetologie Patrick Roths am Beispiel von ,,Magdalena am Grab“." Zeitschrift für Germanistik 29, no. 2 (January 1, 2019): 361–74. http://dx.doi.org/10.3726/92165_361.
Повний текст джерелаАнотація:
Abstract Die Poetologie Patrick Roths weist einen engen Zusammenhang zwischen christlichen Inhalten und literarischen Verfahren auf, der bisher nicht präzise erfasst worden ist. Anhand von Magdalena am Grab verdeutlicht der Beitrag, dass ein christologisch verortetes Offenbarungsverständnis für die Literatur Patrick Roths leitend ist. Hier wird eine so verstandene Offenbarungserfahrung thematisiert, die durch klassische Offenbarungsattribute – Unverfügbarkeit, Entzogenheit, Gefährlichkeit – qualifiziert ist. Diese Attribute sind nicht nur Inhalt der Erzählung, sondern strukturieren sie zugleich in ihrer Gesamtheit.The poetology of Patrick Roth contains a close connection between Christian content and literary practice, which has not yet been precisely determined. Based on Magdalena am Grab, the article clarifies that a Christological understanding of revelation is crucial for the literature of Patrick Roth. The revelatory experience that is shown in the story is remarkably characterized by the following three attributes: unavailability, withdrawal, and dangerousness. Beyond that, these classical attributes of revelation shape the structure of the narrative in its entirety.
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Llinares, Sylviane. "Christian Borde et Christian Pfister (éd.), Histoire navale – Histoire maritime. Mélanges offerts à Patrick Villiers." Artefact, no. 3 (March 10, 2016): 253–55. http://dx.doi.org/10.4000/artefact.8009.
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John, P. "Vos, Faust, Voss: raakpunte tussen Vos deur Anna M. Louw en enkele ander tekste." Literator 26, no. 1 (July 31, 2005): 1–22. http://dx.doi.org/10.4102/lit.v26i1.216.
Повний текст джерелаАнотація:
Vos, Faust, Voss: Points of contact between Vos by Anna M. Louw and selected other texts This article explores points of contact between “Vos” by Anna M. Louw and a number of related texts, including the following: the book “Job” from the Christian Bible, “Faust” by Goethe, “Voss” by Patrick White and texts forming part of the Gnostic tradition. The analysis describes similarities and differences, arguing that the implication of the points of contact between the various texts is that Vos suggests that the heritage of the Christian Reformation is not adequate for an understanding of life in South Africa, and it has to be supplemented with perspectives from other traditions.
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Aist, Rodney. "Pilgrimage In The Celtic Christian Tradition." Perichoresis 15, no. 1 (May 1, 2017): 3–19. http://dx.doi.org/10.1515/perc-2017-0001.
Повний текст джерелаАнотація:
Abstract This papers explores the diversity of pilgrim expressions in the Celtic Christian sources, focusing largely upon scriptural and theological images-namely, the image of Jerusalem, the example of Abraham, and journey as a metaphor for the earthly life. Discussion on Celtic interest in Jerusalem will focus on the text, De locis sanctis, by Adomnán of Iona (d. 704). Central to Abrahamic pilgrimage is the ideal of being a stranger, foreigner, exile and alien in the world. Columbanus (d. 615) and Columba (d. 597) are both described as pilgrims in the tradition of Abraham. The life of Patrick raises the question of the relationship between Abrahamic pilgrimage and the missionary life. The phenomenon of the seafaring monks, most famously St Brendan, will also be discussed through the lens of Abraham, while the corresponding text, The Voyage of St Brendan, will lead to a short discussion of liturgy as a form of pilgrimage. Finally, the lifelong journey of the Christian life-expressed through the metaphors of road and journey in the writings of Columbanus-will be discussed.
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Duchein-Courtine, Cécile. "Patrick Bourgne, Christian Drevet, Xavier Fourt, Marie-Hélène Gay-C." Questions de communication, no. 39 (December 10, 2021): 537–40. http://dx.doi.org/10.4000/questionsdecommunication.26249.
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Bricco, Elisa. "Micro Photo-Fictions contemporaines: Minifictions et Photoromans." Microtextualidades. Revista Internacional de microrrelato y minificción, no. 2 (November 28, 2017): 14–27. http://dx.doi.org/10.31921/microtextualidades.n2a2.
Повний текст джерелаАнотація:
Le micro phototexte est le sujet de cet article. Après une mise au point théorique sur les spécificités de la micro narration, on propose l'analyse de deux recueils de cette forme narrative, Photoromans de Patrick Devresse et Lucien Suel (2008), et Mini-fictions de Patrick Devresse et Christian Garcin (2015). On pose l'attention sur les stratégies narratives et les enjeux des dispositifs et sur les relations diverses qui se mettent en place entre les textes et les images. Ces interconnections démontrent les potentialités des phototextes minimals où les images concourent à construire la signification avec le texte bref qui n'arriverait pas à la former complètement. Cette forme de création intermédiale est redevable de la publication en ligne sur Internet et s'adapte parfaitement aux lois de la lecture sur l'écran.
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Malela, Buata. "Patrick Champagne, Olivier Christin, Pierre Bourdieu. Mouvements d’une pensée." Questions de communication, no. 14 (December 1, 2008): 364–66. http://dx.doi.org/10.4000/questionsdecommunication.1578.
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Cooper, Michael. "Missiological Reflections On Celtic Christianity." Mission Studies 20, no. 1 (2003): 35–55. http://dx.doi.org/10.1163/157338303x00142.
Повний текст джерелаАнотація:
AbstractThe cultural context of contemporary western culture suggests that people continue to demonstrate strong religious and superstitious beliefs. Many suggest that pre-Christian religions such as Druidry, Asatru and Wicca (although debatable as a pre-Christian religion) are successfully confronting the west European context. With ideals of egalitarianism and environmental responsibility, Paganism criticizes western Christianity for its oppressive nature. While western culture has benefitted from modernization, however, it does not seem all that dissimilar from the religious climate of the Middle Ages. This article suggests that Celtic Christianity between 400-800 might provide an example of a Christianity that related to the culture in an effective manner. From Patrick to the wandering monks of Ireland, Celtic Christianity sought to evangelize a Pagan culture and re-evangelize a one-time "Christianized" western Europe that had been invaded by religious others.
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Powell, Katrina M. "Review Essay: Locations and Writing: Place-Based Learning, Geographies of Writing, and How Place (Still) Matters in Writing Studies." College Composition & Communication 66, no. 1 (September 1, 2014): 177–91. http://dx.doi.org/10.58680/ccc201426116.
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Reviewed are: Placing the Academy: Essays on Landscape, Work, and Identity Jennifer Sinor and Rona Kaufman The Locations of Composition Christopher J. Keller and Christian R. Weisser, editors What Is “College-Level Writing”? Vol. 2: Assignments, Readings, and Student Writing Samples Patrick Sullivan, Howard Tinberg, and Sheridan Blau, editors Teaching Writing in Thirdspaces: The Studio Approach Rhonda C. Grego and Nancy S. Thompson Generaciones’ Narratives: The Pursuit and Practice of Traditional and Electronic Literacies on the U.S.-Mexico Borderlands John Scenters-Zapico
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Badillo, Patrick-Yves, Dominique Bourgeois, Jean-Baptiste Lesourd, and Christiane Peyron-Bonjan. "Plus personne n'est journaliste." MédiaMorphoses 24, no. 1 (2008): 79–85. http://dx.doi.org/10.3406/memor.2008.2238.
Повний текст джерелаАнотація:
La déferlante des TIC introduit une restructuration du système médiatique et par là même une redéfinition du statut journalistique. En s’opposant au «tous journalistes !», Patrick-Yves Badillo, Dominique Bourgeois, Jean-Baptiste Lesourd et Christiane Peyron Bonjan prônent l’application des codes déontologiques au journalisme web ainsi qu’une formation journalistique sérieuse fondée sur la recherche d’une haute qualité de l’information et une éthique de la responsabilité.
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Hollanda, Bernardo Borges Buarque de. "Le football en France." FuLiA/UFMG 8, no. 3 (August 6, 2023): 176–82. http://dx.doi.org/10.35699/2526-4494.2023.46898.
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Le texte bref apporte une ambiance de la scène des supporters en France, mettant l'accent sur la mobilisation des soi-disant "supporters" autour du football professionnel. S'appuyant sur un travail de terrain réalisé en stage post-doctoral, il propose des reportages sur les supporters du Paris Saint-Germain et leur « performance » au Parc des Princes. Parallèlement à l'observation participante, présentée ici de manière ponctuelle, une typologie des associations de supporters est présentée, fruit à la fois de travaux d'ethnographie et de lecture comme ceux du sociologue Patrick Mignon et de l'anthropologue Christian Bromberger.
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Thériault, Patrick. "La destination communautaire de l'interprétation, le De doctrina christiana d'Augustin." Dialogue 45, no. 2 (2006): 233–56. http://dx.doi.org/10.1017/s001221730000055x.
Повний текст джерелаАнотація:
ABSTRACTIn the De doctrina christiana Augustine lays the foundations of a type of hermeneutics more community oriented than epistemological. Likewise, the rules he formulates have jurisdiction beyond the sole domain of semiotics; as I shall argue, they are applicable, in like (even congruent) manner, to the world of social relations. More fundamentally, these rules are intended to moderate an economy of desire, in which semiotics and social relations find a common origin and, above all, the principles of their harmonious organization. I shall demonstrate these ideas through an analysis of the image of “the voyage towards the homeland” (peregrinatio ad patriam).
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Jr., Rod Andrew. "Soldiers, Christians, and Patriots: The Lost Cause and Southern Military Schools, 1865-1915." Journal of Southern History 64, no. 4 (November 1998): 677. http://dx.doi.org/10.2307/2587514.
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Jesse, Eckhard, Karsten Krampe, Sebastian Möller, Daniel Levy, and Svenja Reinhardt. "Rezensionen (Schwerpunkt: (Auto)Biographien)." FuG – Zeitschrift für Fußball und Gesellschaft 2, no. 1-2020 (August 26, 2020): 148–60. http://dx.doi.org/10.3224/fug.v2i1.08.
Повний текст джерелаАнотація:
Daniel Cohn-Bendit und Patrick Lemoine (2020): Unter den Stollen der Strand. Fußball und Politik – mein Leben. Köln: Kiepenheuer & Witsch / Jonathan Wilson (2013): Kick and Run. Memoir with Soccer Ball. London: Bloomsbury Reader / Lutz Pfannenstiel und Christian Putsch (2014): Unhaltbar – Meine Abenteuer als Welttorhüter. Reinbek bei Hamburg, Rowohlt Verlag (5. Aufl.) / Jordi Punti (2020): Messi. Eine Stilkunde. München: Verlag Antje Kunstmann / Julia Suchorski (Hrsg.) (2017): Das Spiel meines Lebens. Reinbeck bei Hamburg: Rowohlt Taschenbuch Verlag / Hans Woller (2019): Gerd Müller. Oder Wie das große Geld in den Fußball kam. Eine Biografie. München: C.H. Beck Verlag
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Varacalli, Thomas F. X. "In Defense of Catholic Fusionism." Catholic Social Science Review 24 (2019): 11–18. http://dx.doi.org/10.5840/cssr20192426.
Повний текст джерелаАнотація:
Patrick Deneen’s criticisms of liberalism are both penetrating and persuasive. Yet, Deneen does not adequately address liberalism’s strongest arguments. Deneen’s concept of “liberalism” is problematic because it minimizes the significant distinctions between classical liberalism and progressivism. Certain principles of classical liberalism, such as the free market and an increased awareness of human beings as rights-bearing individuals, are compatible with the Catholic faith. Progressivism, on the other hand, is not. Progressivism’s moral failings are far worse than those associated with classical liberalism. Although classical liberalism is itself flawed, it remains viable to the extent that it may be integrated with core Christian teachings.
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Sokina, Irina Leonidovna. "N.A. Berdyaev and I.A Ilyin’s anthropological concepts: intersection and rejection points." Samara Journal of Science 5, no. 4 (December 15, 2016): 153–57. http://dx.doi.org/10.17816/snv20164216.
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This paper presents a comparative analysis of historiosophical anthropological views of N.A. Berdyaev and I.A. Ilyin during the crisis of historicism when Russian thinkers were among the first to hit upon the anthropological basis of historical knowledge. The results of the comparative analysis have showed that at a certain similarity in the biographies of philosophers N.A. Berdyaevs anthropology apotheosis is a bold breakthrough in the religious era of creativity, the era of the third anthropological revelation. I.A. Ilyin understood anthropology in a narrower way - he paid no attention to the beginnings and ends, his dream was to see transformed, free from communism Russia, which gained a national spirit, transformed into the country of true patriots and religious-minded people with a clear sense of justice of the liberal persuasion. There is an important difference between the thinkers: N.A. Berdyaevs Russian idea is the Messianic, I.A. Ilyins one is rather nationalist. In Berdyaevs opinion the meaning is to go beyond the Russianness in unity, without losing their nationality. I.A. Ilyin believed that the future of Russia is a national dictatorship, whereas N.A. Berdyaev believed in Christian personalistic socialism. I.A. Ilyin was for strong government that would lead the people to a brighter future, while N.A. Berdyaev appealed to an inner catharsis of people, to the Christian overcome of internal contradictions and flaws.
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Stiglbauer, Markus. "Freidank, Carl-Christian/Müller, Stefan/Velte, Patrick, Handbuch Integrated Reporting — Herausforderungen für Steuerung." Schmalenbachs Zeitschrift für betriebswirtschaftliche Forschung 67, no. 4 (December 2015): 549–51. http://dx.doi.org/10.1007/bf03373031.
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J. Daryl Charles. "Pacifists, Patriots, or Both?: Second Thoughts on Pre-Constantinian Early-Christian Attitudes toward Soldiering and War." Logos: A Journal of Catholic Thought and Culture 13, no. 2 (2010): 17–55. http://dx.doi.org/10.1353/log.0.0075.
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Mezhuev, Boris V. "“Tocqueville’s Choice” and “Benedict’s Choice”: Conservative Thought in Search of “Post-liberal Alternative”." Almanac “Essays on Conservatism” 40 (December 12, 2011): 110–16. http://dx.doi.org/10.24030/24092517-2021-0-4-110-116.
Повний текст джерелаАнотація:
The article is devoted to the issue of ideological disputes among American critics of liberalism, including those who continue to stick to the views of this trend while criticizing its mainstream, and those whose credo is called “post-liberalism” by American press. Among the last the author pays special attention to the two thinkers who also disaccord in their intellectual strategies, - the Catholic philosopher Patrick Deneen and the Orthodox publicist Rod Dreher. The author of the article emphasizes the fact that these to thinkers do not agree on the issue how a Christian should behave in post-Christian socium: fight for the elite revolution in “irreligious” society or defend his personal privacy resisting secular pressure. With much sympathy the author gives an account of Deneen’s point of view, according to which it’s naïve to seek autonomy from the state by way of any legal guarantees of personal privacy, and the only way to maintain freedom is to rethink it in positive sense, i.e. in the sense of expanding the ability to influence the power’s policy, its transparency and responsiveness to the needs of the people, and not in the sense of personal independence from its decisions.
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Stróżyński, Jacek. "Nagroda im. ks. dr Bolesława Domańskiego." Rocznik Skrzatuski 11 (September 15, 2023): 145–69. http://dx.doi.org/10.69553/rs.2023.11-07.
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Nagroda im. ks. dr. Bolesława Domańskiego jest przyznawana od 1983 r. najpierw przez Stowarzyszenie PAX, a od 1993 r. przez Katolickie Stowarzyszenie „Civitas Christiana”. Celem Nagrody im. ks. dr. Bolesława Domańskiego jest szerokie popularyzowanie postaci tego gorliwego kapłana, wielkiego patrioty, przywódcy ludu polskiego w Niemczech, organizatora polskiej oświaty i wychowania, patrona życia kulturalnego i gospodarczego, działacza wyznającego działania jedynie środkami prawnymi i prawymi, łączącymi patriotyzm z zasadami chrześcijańskimi, poszanowaniem każdego człowieka i narodu. Kandydatami do Nagrody im. ks. dr. Bolesława Domańskiego mogą być osoby i zespoły ludzi, instytucje, które w swoim życiu, pracy i działalności zbliżają się do ideałów wyrażonych w Pięciu Prawdach Polaków przyjętych na I Kongresie Polaków 6 marca 1938 r. w Berlinie. Prawdy, które pomimo upływu lat lśnią blaskiem ponadczasowego przesłania będącego duchowym kompasem narodu polskiego, jak i wtedy, kiedy je pierwszy raz sformułowano, tak i dziś.
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Wegner, Susanne. "Thomas Birkner/Patrick Merziger/Christian Schwarzenegger (Hg.): Historische Medi- enwirkungsforschung. Ansätze, Methoden und Quellen." Communicatio Socialis 54, no. 2 (2021): 272–74. http://dx.doi.org/10.5771/0010-3497-2021-2-272.
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Giffin, Michael. "Between Athens, Jerusalem, and Stonehenge: The Christian Imagination in the Novels of Patrick White." Christianity & Literature 43, no. 2 (March 1994): 167–88. http://dx.doi.org/10.1177/014833319404300204.
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Beavis, Mary Ann. "Six Years a Slave: The Confessio of St Patrick as Early Christian Slave Narrative." Irish Theological Quarterly 85, no. 4 (August 17, 2020): 339–51. http://dx.doi.org/10.1177/0021140020948324.
Повний текст джерелаАнотація:
This article interprets St Patrick’s Confessio, supplemented by his Letter to the Soldiers of Coroticus, in the light of North American slave narratives, arguing that Patrick’s account of his enslavement in Ireland shares many of the characteristics of North American slave narratives identified by James Olney. In addition, Patrick’s account of his conversion shares all of the characteristics of North American slave conversions discussed by Albert J. Raboteau. As such, although not intended as such, Patrick’s confession can be described as the only extant example of an early Christian slave narrative, which makes it of great significance for the study of slavery in early Christianity.