Conciliul Vatican II
This segment is a collection of essays about the history and the implications of the Second Vatican Council.
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This segment is a collection of essays about the history and the implications of the Second Vatican Council.
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John the Baptist is described in the Gospel of Luke in unprecedented ways. His prophetic mandate, as Forerunner, written in the text of the prophecy of Isaiah 40, is presented first in Luke’s Gospel chapter three. After this introductory phase, the warning of his message in chapter three is directed from the tax collectors, soldiers and Pharisees, with the purpose of producing fruitful wages of repentance. The biblical text is developed with St. Ambrose patristic commentary from Expositio Evangilii secundum Lucam. The pedagogical manner of John’s message is evident in Luke’s Gospel, rather Matthew or Mark where is emphasized the imminent vengeance of God above sinners.
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The key message in this holistic approach is that man is a complex being and mind, body and spirit interact with our health. Thus, illness is a disorder that needs to be treated interdisciplinary. Theology and science must collaborate as a symphony in order to restore human life physically and spiritually. In Christian anthropology the state of human normality is perceived in the unity of soul and body manifestations. Thus any disease has, first of all, a spiritual cause and then a medical or psychological one. The Christian perspective of the disease does not annul the scientific approach but complements it, enriches it and perfect it.
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From an editorial point of view, the list of books included in the Hebrew Bible and in the Christian Bible demonstrates big differences in terms of name, way they are grouped together, order and number of books. This is valid not only for the Catholic and Orthodox Bibles which add in their canon of the Old Testament the writings which are not included in the Hebrew Bible, but also for the Protestant Bible. How to explain these differences? Is it only a simple editorial choice or is it a characteristic of the Christian canon of the Old Testament? To answer these questions, we intend to present a critical investigation of the Masoretic Text and its Greek version, the Septuagint, which takes into consideration the main „differences” about the titles, groups, order and number of books.
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In this short paper we propose to present the teaching of the Bible concerning the love of our neighbours. Starting with Romans 13:10, where apostle Paul asserts that love is the fulfilling of the law, we analyse those biblical passages in which the traces of this topic can be found. We aim to show that both the Old and the New Testament highlights the importance of the love towards God and our neighbours. At the end of our survey we discuss this topic in the light of the threefold use of God’s Law.
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Es ist eine Zumutung sondergleichen, die man an jeden, der sich mit Problemen christlicher Ethik beschäftigen will, stellen möchte, folgende zwei Fragen, die ihn überhaupt zur Erörterung ethischer Probleme führten, beatworten zu können. Wie werde ich gut? und Wiekann ich etwas Gutes tun? Auf diese Art formulierte Fragen muß man aber von vornherein als der Sache unangemessen verzichten, und die zwei sehr verschiedenen Fragen sollten in das LichtGottes Willens gestellt werden um sie beantworten zu können.
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The astronomical part of the Ethiopian Book of Enoch refers to an interesting phenomenon, namely the length of the longest day of the year. This data is particularly significant in localising this astronomical observation on the world map. Since the length of the year’s longest day depends on geographical latitude, this data could hint at the latitude of the place, i.e. the approximate geographical location where the Book of Enoch may have been composed. A closer analysis of this reference surprisingly reveals that this place should be looked for somewhere near to latitude 50○, that is far to the north from Palestine.
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The first from the altogether three parts essay offers an analysis of the structure and inner logical dynamism of the Heidelberg Catechism, the symbolic document of the Re-formed church. The analysis demonstrates in a series of four concentric circles, how each of these represents a certain historically verifiable perception of the Christian faith.The first and one represents an individualistic approach, understood as the key conceptof the then beginning modernity, based on the soteriological logic of my sin, my salvation and my gratefulness. The second one introduces the essence of the theological “correction” by the Reformation, emphasising grace and faith as the determining factors. The third one is the Apostolic Creed with its clear Trinitarian, ie. theological and ontological structure. The fourth one is a simple presentation of the core of the holy history, the Christ-event. The paper understands the Catechism as a grandiose attempt to lead the individually centred man back to God on a road beginning from the first and outermost circle to the last one, so to say to the feet of Christ.
More...Egy temesvári születésű, egykor vágújhelyi rabbi és végül mijdrechti református lelkész életútjáról
Titel und zugleich Thema des Vortrags: Lebensweg von Christian Salomon Duytsch (Temeschwar, 1734 – Mijdrecht, 7. Nov. 1795) vom Rabbiner bis zum reformierten Pfarrer in den Niederlanden. Es ist merkwürdig, dass sein Name in der Geschichte der jüdisch-christlichen theologischen Beziehungen kaum genannt wird. Seine im Jahre 1769auf Niederländisch geschriebene und später ins Englische und Deutsche übersetzte Autobiographie ist allerdings voller Daten, die für die slowakische, tschechische, ungarische, deutsche und niederländische Kirchengeschichtsschreibung von Interesse sind. Er lebte in vielen Städten dieser Länder.
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This study is the last of the three dedicated by its author to the discussion of William ’s highly disputed novel. The present one discusses several allegations brought against The Shack, including Universalism, anti-institutional and anti-religious manifestation, its alleged mixing of the holy with the profane, the problem of evil and its origin, its presumed Gnostic background etc. According to the conclusion of the analyst one ought to see the main purpose of the work, which is true redemption through learning to forgive from God Himself: all other aspects are to be seen primarily from this perspective in order to do justice both to the author and to the work. It is also important to view the impact of The Shack within the framework of the author’s available declarations and interviews, which give us further insight concerning his certainly positive intentions.
More...Teológiai súlypontok Luther meghalásra felkészítő sermójában
This paper offers a theological analysis of Luther’s highly influential early sermon, focusing on three central concerns of the original piece: the conflict of images, sacraments, and the communion of saints. Special attention is paid to the sermon’s pastoral theological orientation and to how the central issues relate to larger themes in early Reformation theology. The images of grace countering those of death, sin, and hell not only exhibit a strong Christological focus but are also internally connected to the teaching of the bondage of the will and Luther’s theology of the cross. Rather than explore the sermon as evidence for the development of the Reformer’s sacramental theology, this paper concentrates on the sacraments’ function as means of grace for the dying, strengthening their faith, and poses the question whether Luther’s approach to the anointing of the sick (extreme unction) may not point the way to a contemporary Protestant reinterpretation of this rite. In Luther’s understanding the saints represent not so much the officially canonised now deceased members of the church as a welcoming and supporting community. The role he assigns them in carrying the burden of the dying person and receiving him/her has both great ecumenical significance and considerable potential to enrich contemporary Protestant piety.Ultimately, images of grace, sacraments, and the communion of saints are all given to support the dying person, to strengthen his/her faith, which is also recognised as a major task of Reformation theology.
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The paper focuses on the jelojle in Aljmaš, a custom of making pop-corn on Palm Sunday. The custom is unknown in the literature under that particular name, and the author tries to find some parallels in literature as well as in the field research. Similarities with the customs from Bapska, Ilača and Bačka direct further research. Descriptions and interpretations of informants help the author to illuminate some functions and terms of the custom. Beside jelojle some other elements of customs between Palm Sunday and Easter are presented (blessing of flowers, flogging, blessing of fire and water) as a contribution to general knowledge on customs and as an impulse for further studies.
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The Croatian population living in the area of Pakrac distinguished themselves in pursuance of traditional (folk) clothing; that fact probably influenced popularly rooted names for two distinct groups of inhabitants who are also territorially limited: Bijeli Šokci (the White Šokci) and Hrvadani Slavonci (the Hrvaćani Slavonians). Bijeli Šokci live in Prekopakra, Lipik, Omanovac, Badljevina and Donja Obrijež; Hrvaćani Slavonci live in so called Poljanski kraj (the villages in the surroundings of Pakrac Held). On Easter, both groups of inhabitants prepare and decorate eggs in many ways and use them for different purposes. The Erst group of Easter eggs includes boiled and uncolored eggs, that women bring to blessing to the Church together with other food. Each member of household eats one of those blessed eggs for Easter breakfast. The second group of Easter eggs are painted eggs called pisanice. This group includes eggs painted by melted wax and then boiled in a paint (batique technique in positive); eggs painted and ornamented with melted wax and then immersed in brine (batique technique in negative); eggs ornamented by reprinting a plant (facsimile technique); eggs colored in one paint with or without a bought image glued on. During the Easter holidays such eggs were bestowed upon children, and they also served for mutual giving of presents among the youth. The third group of Easter eggs includes eggs with content blown out, while on the outer side it is decorated with embroidery made of woolen threads in different colors; eggs decorated with embroidery and an additional application of zukva core; eggs decorated with application of woolen and zukva parts. In distinction with the first two groups of Easter eggs which are eatable, the third group (eggs embroidered and applicated with zukva) had only a decorative function. The ornament style of pisanice (coloured eggs) and embroidered eggs of Bijeli Šokci and Hrvaćani Slavonci can be considered a significant symbolic expression of the people from the region. Pisanice were mostly decorated with geometric ornaments, symmetric or asymmetric figures, revealing a rich scale of a decorating forms and combinations. The development of ornaments is visible in adding vegetable motifs on a basic geometric forms, and further in some more developed forms - simple vegetable drawings and stylized forms of Sun. Beside geometric and vegetable ornaments another significant form is a cross with hooks (swastika) shaped in different forms. In an ornament development of swastika vegetable ornaments were introduced on a basic form and its hooks were transformed reaching vegetable forms, geometric hook endings were connected by circles and, concentric circles were drawn into the basic form of cross without hooks. Inscriptions made on pisanica are not customary in this region. Eggs embroidered and applicated by zukva are regularly decorated by pied wool in geometrically shaped forms, spiral circles, concentric circles, wavy and flat lines. Women were those who preserved and carried over the tradition, skill and aesthetic molding of decorating Easter eggs. Changes in the way of life in this region influenced the decline of egg decoration art and is substituted by eggs painted in one color on which they glue on bought images.
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The article analyses clinical pastoral care, which has not yet been investigated on academic level in Lithuania. The author overviews the evolution of the concept of clinical pastoral care on the basis of its history in Lithuania and abroad, as well as legal basis for its development in Lithuania. To achieve the set aim, the author has attempted to highlight the theoretical-practical principles of clinical pastoral care on the basis of its history and legal grounds in Lithuania.
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The paper deals with freedom as man’s particular perfection. We start from the metaphysical constitution of a person in order to clearly show why man is a free being. It concerns man as a substantial unity of form and matter, and reason and will, the two powers inherent exclusively to man. We bring certain philosophical reflections on human freedom and a critical judgement of current social phenomena such as gender ideology and abortion, as clear examples of unacceptable understanding of human freedom. Because of many problems related to the contemporary understanding of man, we want to draw attention to the inalienable value of the person, as well as to the highest act in which freedom is manifested. It is a person’s capacity for self-realization in authentic love.
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Although Paul Tillich, as he himself confessed, directed his whole theological work towards an interpretation of religious symbols so that all people could understand them, he caused a great deal of polemics with his theory of symbols, or religious language. Therefore, our intention is to show its seminal determinants. The focus of the research is on several of his key essays and the study methodology also includes an analysis of relevant ideas of his most prominent critics. Through critical analysis, the author concluded that Tillich primarily wanted to overcome the devastating consequences of ‘literal’ and ‘supernatural’ interpretation of religious teachings, which is why he advocated a philosophy of religion that would help strengthen the significance of the symbols and shed light on the symbolic nature of the main religious teachings. In doing so, he especially emphasized that the symbols must never be identified with what they symbolize, so they wouldn’t be demonized or turned into the absolutes, and in that way become their own purpose and an object of idolatry. Instead, as an ‘instrument’ of pointing to the Holy, the symbols must also include their own negation, which is in fact the affirmation of the reality that in its essence remains unknowable to us in its entirety. In this sense, the symbol of the Christ crucified on the cross meets the content and meaning of faith to the greatest extent, and as the final criterion of all religious symbols, it represents the main guardian against their demonization.
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Confession and the Eucharist are two sacraments that should pervade the entire preparation of catechetical groups for the First Communion in parishes. The celebration of the First Holy Communion is a joyful, important, and great event in the life of the first communicants, but also in the life of the parish community. For the celebration ceremony of the First Communion to be truly a celebration for the first communicants, their families, and the entire parish community, it is necessary to design, plan and program a systematic, quality, and above all a life and faith enriching preparation for the sacraments of Confession and Holy Communion, or the Eucharist, which should include all the necessary participants of the preparation. Therefore, the first part of the article talks about the participants of the preparation for the sacraments of Confession and Holy Communion: first communicants, their parents, the parish priest, catechists in the parish community and religious instructors in school, and the entire parish community.
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In the annual cycle of calendar customs, usually connected with specific religious holidays, in rural as well as in urban regions, bonfires were lit or are still lit as part of the rites celebrating these days. The lightning of annual fires has not been researched in Croatian ethnology, however, older ethnographic accounts give short descriptions and some attempts at interpretation of this phenomenon, usually in the framework of cultural-historical school if ethnology. Midsummer Day’s bonfire, also called krijes, svitnjak, prosvit, etc. is connected to the day of St. John the Baptist (24 June according to Gregorian calendar) and presents a long tradition linked to the night before Midsummer’s Day, and as a customary practice has been present among rural population for centuries. On the basis of the author’s field research and available publications on the topic, we can observe certain changes in social and cultural sphere where the custom of lightning of Midsummer Day’s bonfires has been preserved till present day, or has been revitalized in some ways. In the majority of rural regions, the custom has been mostly abandoned or has been symbolically marked, while in the other regions it has survived significant changes, mostly in the form and the size of the fire, but preserving the function of community gathering, mostly relating to the middle-aged local population. Furthermore, the Church and religious elements are now present in the custom to a larger extent than in the past. In cities, lightning of bonfires is a central event followed by numerous festivals in which city authorities, tourist offices, folklore groups, cultural organizations commonly participate and different sports’ events are also organized. New scenography and choreography with historical reminiscences give to the custom a completely new dimension and meaning than it had in its original form.
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A historical-critical exegesis has enabled a more systematic and deeper reconstruction of the historical facts of Jesus’ death, which contributed to a clearer theological significance and understanding of his death, as well as the entire act of salvation accomplished by Jesus of Nazareth. For historical authenticity of Jesus’ death, we rely on the Author of the oldest gospel in which we try to find the reasons and motives that influenced Jesus’ condemnation and death. Today, it is very difficult to find a historical reconstruction of the process of Jesus’ arrest and death, because the gospels are wrapped in theological interpretation in light of Jesus’ resurrection. However, it is clear from gospel accounts that a purely historical (is there any historical fact devoid of any interpretation?) understanding of Jesus’ death is not enough to understand its full and meaningful significance. The gospels bear witness and bring the overlapping of history and theology, where the only possible way of gaining meaningful and authentic significance of Jesus’ death and its consequences in shaping the faith in the Crucified and Risen Lord.
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