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This bibliographical study presents the most important literature pertinent to Unitarian homiletics, mainly volumes and collections of sermons.
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“Exposition of the Church Services” (ECS) is a 9th century liturgical commentary, the first and integral liturgical work about the East Syrian liturgy after the great liturgical reformation of Patriarch Išo’yahb III. Though the Author of the ECS comments on the various memrē of the Church of the East, we shall pay attention mainly to the baptismal memrā, which is the most remarkable among the memrē commented on by the Author. At first, we shall discuss the different terms and methods of baptism together with the manuscripts and editions of East Syrian baptismal liturgy. The baptismal memrā contains nine chapters and an analysis of the content of each chapter provides us with a clear outlook about the content of the text. The Author highlights the Pauline theology that explains baptism as a participation in the death and resurrection of Christ. The Author speaks about three anointings upon the candidate: pre-baptismal rušmā, anointing of the whole body and the post-baptismal rušmā. He emphasizes the pouring out of the consecrated water before the post-baptismal rušmā. He sets the baptismal rite within the framework of Eucharistic celebration, and the reception of the Eucharist by the baptized is presupposed in the commentary. A lucid idea is depicted in the commentary about the rights and duties of the sponsors too. In short, the baptismal commentary of the Anonymous Author of the 9th century provides us with a holistic view about the East Syrian rite of baptism.
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The present work aims to analyze evidences of new identity procedures in Brazilian Pentecostalism, increasingly interpenetrated into the mediatization logics. Among the new procedures, the cyber Pentecostals assert themselves or establish themselves in the digital medias with a sense of an activist citizenship. Since it is a procedure that almost always seems to be autonomous and independent of institutional regulation, it also reaches the no churched: Pentecostals who left the temples for several reasons. For this analysis, we based ourselves in notions developed in the Latin current of Mediatization Studies, especially the works Eliseo Véron, Fausto Neto, Pedro Gomes and Luiz Braga. The corpus under analysis in the present article consist of posts of EIG (Evangélicas pela Igualdade de Gênero), a movement formed by/for women since 2015, mainly Pentecostals, aiming to promote discussions about the violence against woman.
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The study refers to the biblical symbols and their meanings in the Parable of the Sower, according to the American author Ellen G. White vision, which in one of her books presents the parable and its symbolism. The symbolism is interesting because draws a profound presentation of the meaning of words in the parable mentioned, being actually a plead for valuing the seed - symbol of the Holy Word and giving priority in the concerns of life.
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Samuel Štefan Osuský (1888 – 1975) pochádzal z Brezovej (pod Bradlom). Po skončení teologického štúdia pôsobil ako evanjelický kaplán a farár na viacerých miestach Slovenska, od roku 1919 bol profesorom Slovenskej evanjelickej a. v. teologickej akadémie, v rokoch 1933 – 1945 zastával post biskupa Západného dištriktu Evanjelickej cirkvi augsburského vyznania na Slovensku. Okrem teológie sa venoval socioló- gii a psychológii náboženstva, dejinám filozofie a histórii, predovšetkým dejinám evanjelickej cirkvi a evanjelikov, najmä ich úlohe v národnom a kultúrnom živote Slovákov. Jeho cirkevno-náboženská, pedagogická, vedecká, kultúrna a organizačná činnosť bola naozaj mnohostranná. Patril k zakladajúcim členom Učenej spoločnosti Šafárikovej, bol predsedom literárneho a filozofického odboru Matice slovenskej, predsedom Štúrovej evanjelickej spoločnosti, ale aj tajomníkom (a predsedom) Spolku pre zbudovanie pomníka generálovi Milanovi Rastislavovi Štefánikovi na Slovensku (rozumej: Štefánikovej mohyly na Bradle). Angažoval sa aj v ďalších spolkoch a organizáciách cirkevno-náboženské- ho, kultúrneho, vedeckého, či sociálno-charitatívneho zamerania – napr. v roku 1937, teda v čase, kedy už niekoľko rokov zastával úrad dištriktuálneho biskupa, ho za svojho riadneho člena prijala Štefánikova astronomická spoločnosť slovenská, ktorá si kládla za cieľ vybudovanie ľudovej hvezdárne v Bratislave. Ako jeden z najvýznamnejších brezovských rodákov svojej doby bol zvolený za predsedu Vlastivednej spoločnosti Tomáša Tvarožka, rovnako patril k členom rodáckeho spolku s mierne bizarným pomenovaním Cech Tatarov.
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Old Testament historiography represents theological reflections upon the ancient history of the world and of Israel. These literary expressions draw a certain picture of God based upon – and coherent with – conceptions and definitions well known to the intended audience of that day. For today’s reader of the Bible, however, some of these seemingly divergent depictions can be most difficult to understand and to harmonize with each other. Thus, this article attempts to address the problem of reconciling the image of YHWH-God as warrior with his presentation as a lover and a giver of peace. Analysis was carried out in essentially two stages, the first focusing on interpretation of the term „YHWH warrior” and the second on a proper understanding of the phrase „YHWH peace”. The result is the conclusion that the image of “YHWH warrior” is a literary way of projecting the theological message of the presence of YHWH-God in human life, of His omnipotence and faithfulness. As such, however, it is subordinate to the concept of a God who loves peace and desires to bestow peace upon his people.
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Nasuprot kritičkoj historiografiji koja je odavno napravila odmak prema romantičarsko-bogumilizirajućim teorijama, i dalje se podgrijava predodžba o srednjovjekovnoj Bosni kao heretičkoj (bogumilskoj) zemlji i Crkvi bosanskoj kao dualističkoj sekti. Vjerojatno nastalo u Bugarskoj tokom X. stoljeća, dualističko bogumilstvo negiralo je temeljne crkvene dogme, uključujući Kristovu inkarnaciju, i zagovaralo asketski način života. Kristologija Crkve bosanske koja se kao organizirana institucija javlja tri stoljeća kasnije jako je udaljena od takvih rigoroznih shvaćanja i ni na koji se način ne može dovesti u vezu sa bogumilstvom.
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The author describes Christmas celebration in her Hungarian, Evangelical protestant family. The preparations, decorations and activities are more elaborate than in other homes since the father is an evangelical pastor, and other family members have special duties in the church too. At home, every member of the family also has his/hers ritual roles and tasks, many events being directed primarily towards children. The author analyzes Christmas in her family by comparing it to the celebrations held in other evangelical families, as well as to those of the Roman Catholics. She comes to the conclusion that her family’s evangelical rituals are influenced by the local Roman Catholic customs, as well as by the Hungarian — Bunjevci tradition of her parents and some general central European traditions. The meaning of Christmas apart from the religious meaning is that it enhances family solidarity, symbolizes togetherness, recreates solidarity with the larger community (visit, church gatherings) and one’s identification with it.
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L’identité confessionnelle exprime la réalité des divisions dans le christianisme où il y a plusieurs Églises et Communautés confessionnelles. Tous ces groupes religieux constituent des groupes identitaires dont l’influence sur leurs membres est très forte. Des recherches théologiques sur la question de l’identité confessionnelle peuvent conduire à comprendre leur spécificité, leurs origines et les différences qui les séparent les unes des autres. Puisque l’identité confessionnelle (comme d’ailleurs toutes les identités collectives) est liée à la vie sociale des membres des groupes religieux, elle ne peut pas être dépassée ni oubliée dans le dialogue œcuménique. C’est pourquoi des recherches théologiques pourraient aussi amener à élaborer une vision renouvelée de l’identité confessionnelle sur la route vers l’unité des chrétiens. Une telle identité, ouverte et dynamique, ne fera plus d’obstacles à la réconciliation et à l’unité des chrétiens. L’article répond à deux questions très importantes pour le mouvement œcuménique. Le dialogue œcuménique, est-il dangereux pour les identités confessionnelles chrétiennes? Et aussi, l’identité confessionnelle, est-elle un obstacle pour ce dialogue? Pour répondre à la première question, l’article présente l’essentiel du dialogue œcuménique: il ne ressemble pas à un débat politique; il est plutôt une rencontre des personnes humaines, une construction commune, un échange spirituel. Un tel dialogue n’est aucun danger pour les identités des communautés confessionnelles. La seconde question exige le refus de tout fondamentalisme dans les relations entre les Églises et les Communautés chrétiennes. Une identité, purifiée et réconciliée, est indispensable pour le vrai dialogue œcuménique.
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The case study presents certain aspects of modernization and cultural changes in a small Nahua Indian village in Mexico. It investigates the local cargo system and its religious background; analyses the emergence of protestant denominations and its impact on the cargo system. Debates about locality, inclusion and exclusion, and the symbolic borders of the community are also discussed. The study is based on fieldwork conducted in the Huasteca hidalguense during the period 1996 and 2002.
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The aim of catechesis is not simply to give information to interlocutors about the Catho-lic faith. Catechesis seeks to do much more than this, with its ultimate aim being that of putting the human being in communion with Christ. This is achieved through the six tasks of catechesis which need to be deeply embedded in human experiences. The six tasks through which catechesis seeks to achieve its endeavours include: knowledge of the faith, liturgical education, moral formation, formation in prayer and methods of prayer, education for community life and missionary initiation.
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The official theological dialogue between the Orthodox Church and the Ancient Oriental Churches began in the 60es and has been ended, at least from the perspective of the Joint Commission, in the beginning of the 90es. Since then, the fullness of the Orthodox Churches and Oriental Churches received the documents for reception and evaluation. As it is known, some Churches adopted the documents, others have been rejected them and others proposed to continue the work of the Joint Commission. But since then, there was no any perspective in this sense. It seemed that the dialogue was somehow “forgotten”. The present study analyzes some new developments in relation with the theological dialogue and some writings, both in English and Romanian concerning this dialogue. Some internet resources complete the information, it is true, very little, that we have since 1993 (when was the last official work of the Joint Commission) until nowadays, regarding this issue.
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A characteristic feature of Catholic theological thought in recent years is the interest in the subject of God`s mercy. The mercy of God apart from its biblical and dogmatic aspect also has a liturgical dimension. Indeed, the liturgy is the privileged place of the experience and proclamation of mercy. This is done throughout the liturgical year. In the rhythm of events and the time we remember and live the mysteries of salvation, experiencing God`s mercy which is most fully revealed by Christ. The Church expresses and experiences her faith in all prayers but does so in a special way in the prayers accompanying the celebration of the Eucharist throughout the liturgical year. The purpose of this article is to show how the mystery of God`s mercy is revealed and celebrated during the celebration of Mass throughout the liturgical year in the Polish Catholic Church. Not a day goes by as the Church celebrates the Eucharist where she does not refer to a merciful God. Prayers contained in the Rite of Mass of the Polish Catholic Church speak of this. At every opportunity the Church cries out to the God of mercy. Of all the calls to the mercy of God which are part of the Holy Mass, the Holy Sacrifice is in its essence the most powerful plea before God for pity and mercy.
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After five years of preparation the world’s three most influential Christian bodies – World Council of Churches, Pontifical Council on Inter-religious Dialogue and World Evangelical Alliance – have published together in 2011. the document “Christian Witness in a Multi-Religious World: Recommendations for Conduct” about the ethics in Christian mission. In the text it is discussed about the historical, cultural and ecclesiastical-political context of the making of the document, the importance of the document for evangelical Christianity and explains its relationship towards the Word of God, especially towards Jesus’ Great Commission and the possible spiritual positive and negative consequences of its acquisition and application.
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ODKUPICIEL CZŁOWIEKA JEZUS CHRYSTUS JEST OŚRODKIEM WSZECHŚWIATA I HISTORII. Tym krótkim, ale jakże brzemiennym treścią zdaniem rozpoczął swoją pierwszą encyklikę Ojciec święty Jan Paweł II. Podejmując posługę na Piotrowej stolicy, na samym początku swojego pontyfikatu uczynił swoim to wyznanie wiary złożone przez pierwszego pośród Apostołów: „Ty jesteś Chrystus, Syn Boga żywego” (Mt 16,16). Ewangelie poświadczają, że temu przekonaniu, które przecież nie „z ciała i krwi” brało początek, ale było przyjętą łaską objawienia, Piotr nadawał wieloraki kształt, aż po owo przejmujące wyznanie: „Panie, do kogóż pójdziemy? Ty masz słowa życia wiecznego. A myśmy uwierzyli i poznali, że Ty jesteś Świętym Boga” (J 6,68-69).
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Holistic development of a society can also be defined as the study of the relationships between urban and rural sociologic contexts. This paper asserts that one of the contemporary imbalances that exist in the Romanian society is related to the difference between fairly large urban setting and the rural one. This imbalance manifests itself both in social, economic, emotional and religious aspects. In general, Romanian village has been affected by all these changes that took place in Romania during the most recent years. Therefore, a holistic development of the national society would mean the narrowing of this gap through a combination between foreign investment in the villages and the existing resources provided by the inhabitants of the villages. As an intervening variable, this paper analyzes what the Church is able to do to support rural development. What should be done to change the dynamics of rural Churches? In answering these questions, this article focuses exclusively on the presence of Baptist Churches in rural areas, based on my own research and personal involvement. The article will also outline some of the most influential factors that affect the rural development; particularly the strategy for revitalization of the Baptist churches in order to bring a positive contribution to social rural development. KEY WORDS: Rural Development, Church Dynamics, Baptist Church
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