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Studia-Religiologica

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Volume 55 Issue 3

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Publication date: 2024

Description
Czasopismo dofinansowane przez Uniwersytet Jagielloński ze środków Inicjatywy Doskonałości na Wydziale Filozoficznym i Instytutu Religioznawstwa

Licence: CC BY licence icon

Editorial team

Issue Editors Małgorzata Grzywacz, Elżbieta Przybył-Sadowska

Issue content

Józef Majewski

Studia Religiologica, Volume 55 Issue 3, 2022, pp. 1 - 17

https://doi.org/10.4467/20844077SR.22.012.19991
It did not take Martin Luther long to accept instrumental music in the liturgy of the Church. Since then, many masterpieces of sacred and religious music were created in Protestantism in Germany, in particular by Johann Sebastian Bach. Over the last few decades, scholars have been putting forward religious and theological interpretations of Bach’s works, not only the religious but also the purely instrumental ones – even those which were long considered lay. Such interpretations have encountered sharp criticism. The dispute in this matter continues for good. The author of the article comes up with an analytical-synthetic presentation of the dispute.
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Paweł Bielawski

Studia Religiologica, Volume 55 Issue 3, 2022, pp. 19 - 32

https://doi.org/10.4467/20844077SR.22.013.19992
The topic of the article is the concept of “paganism” in Alain de Benoit’s New Right. In the French thinker’s opinion Europe is in a state of a cultural crisis. He believes that Christianity is the greatest disaster in Europe’s entire history as it has alienated the European peoples from their native, pagan spirituality. He states that only a renewed discovery of Europe’s religious roots could enable the overcoming of the current cultural crisis.
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Israel Koren

Studia Religiologica, Volume 55 Issue 3, 2022, pp. 33 - 53

https://doi.org/10.4467/20844077SR.22.014.19993
This article addresses an important, yet to date neglected, issue in R. Mordeḥai Joseph of Izbica’s thought – namely, interpersonal human relations. The subject preoccupied R. Mordeḥai both be-cause “love your neighbour” is a biblical ordinance and because human contact is implicated in the service of God. His homilies demonstrate that, at the same time as being tolerant and inclusive in the spirit of love for the House of Israel, he could also be reserved, ambivalent, and provocative regarding the interpersonal and social sphere. This aspect of his world view and character was rein-forced by his personal circumstances, his perception of human beings as individualistic, under the influence of Przysucha and Kotzker, and a competitive environment. His concept of interpersonal relations should thus be understood as a counterbalance to the prevalent social tendency within Ḥasidism, that holds that close human relations are bound up with intimacy with God.
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