В настоящее время программа включает в себя только календарь Русской православной церкви. Уставные знаки в календаре поставлены на основании Типикона и указаний Московской патриархии и должны быть самостоятельно согласованы пользователем с уставными замечаниями для его епархии и прихода. Также пользователь должен сам добавить в календарь местночтимых святых и храмовые праздники.
- Показывает для любого дня года седмицу, глас, праздник, знаки Типикона, имена святых и указание о пище;
- Позволяет редактировать текст календаря, добавлять и удалять записи на любом языке;
- Позволяет редактировать указания о пище;
- Позволяет редактировать строки интерфейса программы и переводить их на любой язык;
- Формирует и сохраняет в HTML-документ календарь на год;
- Формирует и сохраняет в HTML-документ пасхалию на указанный период годов;
- Имеет встроенный редактор, позволяющий пользователю создавать свои календари с учетом местночтимых святых для разных епархий и монастырей Русской православной церкви, а также для других православных церквей (сербской, греческой и т.д.);
- Работает в диапазоне от 1 сентября 5509 года до Рождества Христова по 31 декабря 3000 года от Рождества Христова (от 1-го года 1-го Великого индиктиона по 529-ый год 16-го Великого индиктиона);
- Может запускаться с дискеты, флэшки или CD-диска на любом компьютере без установки;
- Распространяется и может использоваться бесплатно.
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This volume presents the most recent scholarly thinking about Hinduism in an accessible way. It provides a forum for the best scholars in the world to make their views and research available to a wider audience. While comprehensively covering the textual traditions of Hinduism, the volume also includes material on Hindu folk religions and stresses the importance of region in analyzing Hinduism.
This Companion provides a comprehensive treatment of Roman religion within its cultural, social, and historical contexts.Written by international experts, this volume offers a new approach, directing its focus away from the gods and concentrating on the human-figures of Roman religion. The book addresses the media through which religion was experienced and shared, including epigraphy, mosaics, wall-paintings, drama, and poetry, and provides, for example, the first ever history of religious motifs on coins. Placing the various discourses and practices into a larger geographical and cultural framework, this volume also considers the cults, gods, iconography, rituals, and texts that were exported widely throughout the empire, revealing the sprawling landscape of Roman religion. Judaism and Christianity are firmly placed within a strongly historical approach, covering the period from the eighth century BC to the fourth century AD.
The nine articles in this volume were orginally presented at the VIII. Symposium Hellenisticum in Lille in August 1998. The authors discuss a set of theological questions that were central to the doctrines of the dominant schools in the Hellenistic age, such as the existence of the gods, their nature, and their concern for humankind. While the philosophers of the Classical age had kept their distance from conventional religion, the Stoics and Epicureans saw the need to come to terms with the religious tradition both in a critical and in a supportive sense. Especially the challenge by the Sceptics forced the followers of the dogmatic schools (Stoics, Epicureans) to clarify the basis of their theological tenets.
This lucid introduction approaches the New Testament from a consistently historical and comparative perspective, emphasizing the rich diversity of the earliest Christian literature. Rather than shying away from the critical problems presented by these books, Ehrman addresses the historical and literary challenges they pose and shows why scholars continue to argue over such significant issues as how the books of the New Testament came into being, who produced them, what they mean, how they relate to contemporary Christian and non-Christian literature, and how they came to be collected into a canon of Scripture.
The question of whether or not God exists is endlessly fascinating and profoundly important. Now two articulate spokesmen–one a Christian, the other an atheist–duel over God’s existence in a lively and illuminating battle of ideas. In God?, William Lane Craig and Walter Sinnott-Armstrong bring to the printed page two debates they held before live audiences, preserving all the wit, clarity, and immediacy of their public exchanges. With none of the opaque discourse of academic logicians and divinity-school theologians, the authors make claims and comebacks that cut with precision.
Religion is a critical construct for understanding contemporary social life. It illuminates the everyday experiences and practices of many individuals, is a significant component of diverse institutional processes including politics, gender relations, and socioeconomic inequality, and plays a vital role in public culture and social change. This handbook showcases current research and thinking in the sociology of religion. The contributors, all active writers and researchers in the area, provide original chapters focusing on select aspects of their own engagement with the field. Aimed at students and scholars who want to know more about the sociology of religion, this handbook also provides a resource for sociologists in general by integrating broader questions of sociology (e.g. demography, ethnicity, life course, inequality, political sociology) into the analysis of religion. Broadly inclusive of traditional research topics (modernity, secularization, politics) as well as newer interests (feminism, spirituality, faith-based community action), this handbook illustrates the validity of diverse theoretical perspectives and research designs to understanding the multilayered nature of religion as a sociological phenomenon.
In this wide-ranging discussion of Kabbalah - from the mystical trends of medieval Judaism to modern Hasidism - one of the world’s foremost scholars considers different visions of the nature of the sacred text and of the methods to interpret it. Moshe Idel takes as a starting point the fact that the postbiblical Jewish world lost its geographical centre with the destruction of the temple and so was left with a textual centre, the Holy Book. Idel argues that a text-oriented religion produced language-centered forms of mysticism.
How do science and religion interact? This study examines the ways in which two minorities in Britain - the Quaker and Anglo-Jewish communities - engaged with science. Drawing on a wealth of documentary material, much of which has not been analysed by previous historians, Geoffrey Cantor charts the participation of Quakers and Jews in many different aspects of science: scientific research, science education, science-related careers, and scientific institutions. The responses of both communities to the challenge of modernity posed by innovative scientific theories, such as the Newtonian worldview and Darwin’s theory of evolution, are of central interest.
Beyond Monotheism is an absorbing and lyrical exploration of the possibility of a new, living theology of multiplicity that is grounded in fluidity, change, and incarnation. In this groundbreaking work of contemporary theology, Schneider shows that the One is not lost in divine multiplicity, and that in spite of its abstractions, divine multiplicity is realistic and worldly, impossible ultimately to abstract.
In the fall and winter of 1901-02, Rudolf Steiner gave a series of lectures on “Christianity as Mystical Fact” in the library belonging to Count and Countess Brockdorff, patrons of the German Theosophical Society. These lectures were then rewritten and issued in book form in the summer of 1902. They mark a watershed in the development of Western esotericism. As Steiner writes in his Autobiography. “My intention was not simply to present the mystical content of Christianity. Rather, my aim was to describe evolution from the ancient Mysteries to the Mystery of Golgotha in such a way as to reveal forces at work in this evolution that were not just earthy, historical forces, but spiritual, extra-earthly impulses. I wanted to show that the content presented in the ancient Mysteries took the form of ritualistic pictures of events occurring within the cosmos, events that were then transferred from the cosmos to the earth in the Mystery of Golgotha as a sense-perceptible fact accomplished on the plane of history”.
We are approaching the day when advances in biotechnology will allow parents to “design” a baby with the traits they want. The continuing debate over the possibilities of genetic engineering has been spirited, but so far largely confined to the realms of bioethics and public policy. Design and Destiny approaches the question in religious terms, discussing human germline modification (the genetic modification of the embryonic cells that become the eggs or sperm of a developing organism) from the viewpoints of traditional Christian and Jewish teaching. The contributors, leading religious scholars and writers, call our attention not to technology but to humanity, reflecting upon the meaning and destiny of human life in a technological age.
Today most people feel less interested in religion and more interested in spirituality. If you ask what they mean, they will tell you that organized religion tends to turn them off, but, nonetheless, they feel a hunger in the heart that they cannot seem to fill. They do not mean that they would rather have disorganized religion; they mean that institutional religion does not seem to satisfy their spirits and feel there must be something more, some better way of experiencing whatever that is for which they are hungry. Much new experimentation is going on as a result. Some of it is a search for the meaning to fill the soul and satisfy the spirit. Much of it is a search for meaning on the spiritual level itself. Spirituality reaches always toward questions about the meaning of God, the meaning of relationships with others, the meaning of intimacy, and the meaning of soul gratifying insights into truth.
What does it mean to forgive? The answer is widely assumed to be self-evident but critical analysis quickly reveals the complexities of the subject. Forgiveness has traditionally been the preserve of Christian theology, though in the last half century - and at an accelerating pace - psychologists, lawyers, politicians and moral philosophers have all been making an important contribution to questions about and our understanding of the subject. Anthony Bash offers a vigorous restatement of the Christian view of forgiveness in critical dialogue with those both within and without the Christian tradition. Forgiveness is a much more complicated subject than many theologians recognize. Bash explores the relevance of the theoretical discussion of the topic to recent events such as the Truth and Reconciliation Commission in South Africa, post-Holocaust trials, the aftermath of 9/11 and July 7 and various high-profile criminal cases.
From the time of the Reformation Anglo-Vatican relations have typically been seen as a long history of unending antagonism and mutual suspicion, but this has not always been the case. This book sheds light on one of the most curious episodes in early Victorian history when, around the time of the 1848 revolutions in Europe, a rapprochement almost developed between Britain and the papacy, and British politicians and writers referred to the new head of the Catholic Church, Pius IX, as ‘the good pope’.
The works outline Augustine’s sinful youth and his conversion to Christianity. It is widely seen as the first Western autobiography ever written, and was an influential model for Christian writers throughout the following 1000 years of the Middle Ages. It is not a complete autobiography, as it was written in his early 40s, and he lived long afterwards, producing another important work (City of God); it does, nonetheless, provide an unbroken record of his development of thought and is the most complete record of any single individual from the 4th and 5th centuries. It is a significant theological work. In the work St. Augustine writes about how much he regrets having led a sinful and immoral life.
This volume investigates critical practices by which the Qumran community constituted itself as a sectarian society. Key to the formation of the community was the reconstruction of the identity of individual members. In this way the “self” became an important symbolic space for the development of the ideology of the sect. Persons who came to experience themselves in light of the narratives and symbolic structures embedded in the community practices would have developed the dispositions of affinity and estrangement necessary for the constitution of a sectarian society. Drawing on various theories of discourse and practice in rhetoric, philosophy, and anthropology, the book examines the construction of the self in two central documents: the Serek ha-Yahad and the Hodayot.
This volume investigates the layers of meaning of the Qumran community’s liturgical practice as prayer (communication with the divine), ritual (actions that establish and reinforce the social and ideological structures of the community), and speech (containing both verbal and non-verbal communication).
The death and devastation wrought by the tsunami in South Asia, Hurricane Katrina, the earthquake in Pakistan, the mudslides in the Philippines, the tornadoes in the American Midwest, another earthquake in Indonesia - these are only the most recent “acts of God” to cause people of faith to question God’s role in the physical universe. To explore various religious explanations of the tragedies inflicted by nature, the author of this book interviewed 43 prominent religious leaders across the religious spectrum: rabbis, priests, imams, monks, storefront ministers, itinerant holy people, professors, and chaplains; Jews, Roman Catholics, mainline Protestants, evangelical Christians, Muslims, Hindus, Buddhists, and Atheists. The author asked each of them probing questions about what their religion teaches and what their faith professes about the presence of tragedy. Some feel that the forces of nature are simply impersonal, and some believe that God is omniscient but not omnipotent.
