I Doria e la chiesa di San Matteo a Genova nella seconda metà del Duecento

The essay addresses the problem of the relationship between large aristocratic families and “noble parishes” in Genoa, by considering the case of the Doria and the church of San Matteo, founded in 1125 and whose reconstruction was planned in 1278. On the one hand, three qualifying aspects of the Doria kinship are examined in order to understand the role of the small church in enhancing the coordination of the group: i.e., positions of leadership and command in the maritime city and in its government; dispersion and presence outside Genoa; numerical strength, residence and leadership. On the other hand, the article considers the insertion of San Matteo in the monastic network (not only in Liguria) headed by the abbey of San Fruttuoso, and how its reconstruction allowed for the diversification of the large family internal and external relevance. The conclusion, thanks to the comparison with the experiences of other important urban families, shows the uniqueness of this case study and how broader and more systematic comparisons should be made, even outside the Genoese context.

MASONIC TRACES IN DOSTOEVSKY’S LIFE AND WORKS FROM THE POINT OF VIEW OF THE WRITER’S THEOLOGY

For the first time are here presented to Dostoevsky scholars new facts concerning the masonic environment of the writer, who starting from his education in Chermak’s boarding school in 1834–1837 cultivated close relations of friendship with masons, some of them initiated even in 1840s (Apollon Grigorev), when masonry in Russia was officially forbidden, but nevertheless underground meetings continued. Reasons are given in support to the hypothesis, expressed for the first time by Tatiana Kasatkina in the middle of 1990s, of the possibility for Dostoevsky to have been a mason during the 1840s. Whether or not, direct references to masons and masonic symbolic in Dostoevsky’s oeuvre are impossible to explain (Uncle’s Dream, The Humiliated and the Insulted, The Adolescent, The Brothers Karamazov) if one ignores his interest for masonic teaching. Moreover, the specific characteristic of Russian masonry in the last third of the 18th – beginning of the 19th century was the fact that it was not overly differentiated from Christian teaching and theology, however, masonry stood against Orthodox church for the simple fact of its existence, as it held itself as a “small church”. The analysis of Dostoevsky’s early novel White Nights is here undertaken with regard to masonic teaching on death and resurrection of man.

Politics, Ideology and Landscape: Early Christian Tigranakert in Artsakh

Tigranakert in Artsakh was founded at the end of 90s BC by the Armenian King Tigranes II the Great (95–55 BC) and in the Early Christian period continued to play a role of an important military-administrative and religious center. As аresult of excavations the Early Christian square of the Central district with two churches, remains of a monumental stela witha cross, as well as an Early Christian underground reliquary and a graveyard were unearthed. The sepulchre-reliquary was opened under the floor of the small church of early Christian Square. It has only the eastern entrance. As had been shown by further excavations Saint Grigoris’s sepulchre-reliquary in Amaras also had an eastern entrance. Saint Stephanos’s reliquary in Vachar also has only an eastern entrance. All these three structures are dated from 5th–6th centuries. In early Christian East the only tomb that had an only eastern entrance is Holy Sepulchre in Jerusalem. Analysis of the data on Vachagan the Pious (end of 5th–early 6th centuries), king of Albania (which included since the middle of 5th century the eastern provinces of Greater Armenia – Artsakh and Utik), allows us to conclude that at the end of the 5th century the king initiated theecclesiastical reform, trying to link the origin of the Albanian church to Jerusalem. One ofthe manifestations of this reform was the creation of the legend of the Apostle Yeghisha arriving to Albania from Jerusalem. Comparative analysis of archaeological, architectural and written data leads to the conclusion that all three tombs with the single east entrance are the result of the reformist activity of Vachagan, and the idea of single eastern entrance, most likely, was taken from the tomb of the Holy Sepulchre in Jerusalem. A new approach to the localizations of Early Christian sanctuaries in and near Tigranakert allows to compare this sacred area with early Christian sacred topography of Jerusalem.

Art, Faith, and Culture in Mission: The Legacy of Pulidindi Solomon Raj

Pulidindi Solomon Raj (1921–2019), born in a tiny village in India, went through a “journey of ascents,” crossing national and denominational boundaries, scaling ministerial pinnacles, and attaining many laurels, all with the help of two little tools—his pen and his paintbrush. He achieved a global reputation for his artwork in diverse media, such as woodcuts, batiks, etchings, and icons; for his many essays presented in academic settings around the world; and for his seminal work on the “small” church movement in Andhra Pradesh and its sequel on indigenous mission.

Phantom rebellion: performing the state in a Montenegrin village and beyond

The article is centred around an event in Njeguši, a small village in Montenegro, whereby a group of people tried to honour their ancestor by inauguration of a small church and a commemorative building. Unexpectedly, the event was forbidden, the police showed up as if to prevent violence. I interpret this event through reference to various phantoms that one could have encountered in this process and argue that people in Njeguši, just as well as elsewhere, perform the state through reference to and interaction with such phantoms. They make conscious decisions about alliances with particular forms of phantoms. I argue that when it comes to state, phantoms are not simply imaginative discrepancies from reality, but form actual content of the state, they are part of the process through which the state is performed.

Leaning on the Everlasting Arms: Love and Silence in First Reformed

This chapter reads First Reformed as an embodiment and fulfillment of Paul Schrader’s career, a capstone that serves as a meditation on our responsibilities toward each other, our earth, and god. The transcendental style, the quest for redemption, a sense of restraint punctuated by violent action--these qualities have dominated Schrader’s career since the publication of Transcendental Style in Film until 2017, when he updated that text while writing and directing a film about a struggling pastor in a small church in upstate New York. First Reformed also contains nods to his filmic influences, including Robert Bresson, Ingmar Bergman, and his own work on Taxi Driver. This chapter surveys these many influences and self-references to read Schrader’s most recent film as a culmination of his life in film.

Péter Pázmány: Cardinal, Archbishop of Esztergom, Primate of Hungary

Péter Pázmány (1570–1636) was one of the most significant personalities in early modern Hungarian history. Born a Protestant, Pázmány converted to Catholicism while a student and then became a Jesuit. Despite the Society’s requirement of vows from its members that excluded the possibility of holding high ecclesiastical office, Pázmány became provost of Turóc (a small church benefice in northern Hungary) and shortly thereafter archbishop of Esztergom and primate of Hungary. His tenure was marked by ecclesiastical reform and multiple educational projects of which the most notable was the founding of a university in Nagyszombat (Trnava). He was also the author of influential devotional and polemical works in the Hungarian vernacular. Pázmány’s legacy as a preserver and promoter of a “civilization” and a creed both Christian and European and of a culture distinctly Hungarian endures, as does his reputation as a master and shaper of Hungarian prose.

PROGRAM KPPK DI KEUSKUPAN RUTENG SEBAGAI UPAYA MENINGKATKAN KESADARAN PASUTRI AKAN HAKIKAT PERKAWINAN KATOLIK

For Catholics, marriage is a divine calling of God. Marriage is one of the seven sacraments within the Church. It is the symbol of the God’s salvation. Through marriage a husband and a wife can experience the salvation of God. Both of them also has functioned to reveal the God’s grace, salvation and blessings for each other. The Catholic Church also consider a family as a a mini or small church. A mommitment to marry in Catholic ways is beautiful but not an easy decision. A couple may face challenges and problems. In order to increase of the couples’ understanding of Catholic Marriage and to strengthen them to cope with various marrietal problems, the Local Catholic Church of Ruteng Diocese provides an Course on Preparation of Catholic Marriage to the future couples who want to marry in Catholic Church. This articles aims at describing on how the program is planned, implemented and the expected result after joinging the course. This program is a way to educate and to rise the awareness of the couple about the Catholic marriage. It is considered useful. However, it would be better if it is run in more professional way. Moreover, this program should be added with continous other activities such as pastoral of marriage and marriage counceling. It is also an urgent to have marriage crisis centre that helps the couples who have problems of marriage.