Prikaz: Ivan Šiber
Review of: Ivan Šiber (ed.) Hrvatska i Europa: strahovi i nade (Croatia and Europe: Fears and Hopes) Faculty of Political Sciences, Zagreb, 2011, 253 pp.
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Review of: Ivan Šiber (ed.) Hrvatska i Europa: strahovi i nade (Croatia and Europe: Fears and Hopes) Faculty of Political Sciences, Zagreb, 2011, 253 pp.
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In the early stage, Lasswellian policy analysis was overtly value-oriented, stressing that the goal of policy analysis and policy analysts should be to improve the state of human wellbeing, democracy, the rule of law, human rights, the respect for human dignity and individual choice. However, policy analysis has since evolved in many directions. One of them is the instrumentalisation of policy analysis in its broader transnational social and political contexts. This paper will focus on the role of policy analysis in the latest wave of democratisation and the introduction of capitalist economics to post-communist countries, especially those involved in the European integration process.
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The mantra of “evidence-based policy” is continuing to gain ground, with calls for public policy to be informed by scientific evidence. However, in many areas of public policy the role of evidence and science is highly contested. This is amply demonstrated in the area of illegal drugs policy. Illegal drugs policy, concerned with governments’ approaches to controlling the sale and use of drugs such as heroin, cocaine, and cannabis, is a highly contested area, and hence a fruitful case example of the complexity of policy. The features of illicit drug policy explored in this paper are: government actors, which span multiple departments; political ambivalence and multiple stakeholders outside government; community attitudes and a high media profile. These features need to be taken into account in understanding the relationship between policy and research evidence. In this context, the role of research evidence can be fraught. Examination of a number of current ‘hot topics’ in drug policy demonstrates the variety of ways in which evidence is used in drug policy processes.
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Institutional design for democracy and its functioning in post-communist contexts have been a favourite topic in much of the literature on politics in the past two decades. However, many studies have failed to pay adequate attention to and account for the effects of past legacies and institutions, as well as values and beliefs, many of which have crept, even if disguised, into emerging democratic systems. These processes, as argued in this article, are believed to be best explained by conjoint utilisation of historical and sociological strains of the new institutionalist approach to institutional and policy analysis. In that respect, this article outlines the debate on theoretical approaches within the public policy field and implications from the literature on new institutionalism for the study of much contested concepts of institutions and policy. The reviewed framework enables comprehension and explanation of political action embodied in specific institutional and policy design, its origins, functioning and reproduction as encountered in post-conflict and post-communist states.
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The author points out empirical indicators to distinguish “consultants” from analysts as “independent policy actors”. The complexity of decision-making processes in modern states created demand for independent expert support. This demand has been satisfied by new institutes of intellectual political support – think tanks. Support, an estimation of political decisions and alternatives, generating of ideas, education and elite formation became their functions. According to the functional approach, due to the complexity and scale of modern administrative problems, the expert became an integral part of the decision-making process. In differentiated social systems, in order to increase the efficiency of decisions and to maintain the social “feedback” mechanism, policy-makers involve experts, including think tanks, to work out new and to estimate old political decisions. In these processes think tanks are engaged, conducting researches and consultations for the decision-makers. So in modern states the mechanism of “feedback” is carried out. In practice, we can see some analysts and experts who pretend to play a dominant role in policy; some who legitimize policy of the government, decisions of a political leader or a current political regime; some who conduct professional research and development of the “feedback mechanism” within a policy cycle; and some who have real power on minds of the elites and/or citizens. The author aims to figure out the factors that influence the changing political status of the analysts, what makes them independent political actors, and in what conditions they come to serve the elites’ interest. And, most importantly, how we can fix or stabilize the analysts’ status as independent and powerful political actors even in an unfavorable political climate.
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La vie et l’œuvre de l’évêque Batthyány Ignác. Batthyány Ignác a été le grand évêque du diocèse catholique de Transsylvanie, dans la période joséphiniste. Sa formation spirituelle a été marquée par son passage au collège jésuite de Nagyszombat. Il est déjà un historien formé quand il continue ses études à Graz et à Rome. Pendant son séjour à Rome il poursuit des recherches dans la bibliothèque du Vatican, il copie des documents et continue à collectionner des livres, activité commencée déjà depuis longtemps. Il est ordonné prêtre dans la Cité Eternelle, où il obtient aussi le doctorat en théologie. Comme prêtre à Eger, il se consacre à une vie de recherche scientifique pendant quinze ans. Il est influencé par l’oeuvre grandieuse de son évêque, le comte Eszterházy Károly, qui initie des grandes constructions, fonde le lycée d’Eger, l’observateur astronomique et la bibliothèque. C’est dans cet esprit que, en qualité d’évêque de Gyulafehérvár (Alba Iulia), entre 1787-1798, il contribue à transformer la ville en centre de culture. Il continue à enrichir sa collection de livres et constitue ainsi le fond de la future bibliothèque de renomée mondiale Batthyaneum. En parallèle à cette activité, il écrit beaucoup. Une de ses œuvres fondamentales, parue en trois volumes – Leges ecclesiasticae Regni Hungariae et provinciarum ei adiacentium - est considérée comme une des plus importantes sources de l’historiographie hongroise. Hélas, son ouvrage de plus grand valeur, relative à la période d’après 1526 et au fr. Georges Martinuzi, est restée manuscrite à cause de la censure. Batthyány Ignác c’est révélé être un excellent évêque. L’historien et ami des livres a été également le prêtre de la foi et de la fidelité, l’homme de l’église. Sa ferveur et son ascèse lui ont donné la force de continuer cette vie à double orientation. Sa personnalité et son œuvre (la bibliothèque, l’institut astronomique, la typographie, ses écrits) ont aidé plusieurs générations à aimer les livres, la beauté et les sciences.
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Comment dire Dieu? Essai de méthodologie. En ce siècle finissant, la théologie chrétienne s'intéresse à une multitude de questions inédites. Même si le principe d'unification de son travail est «l'objet formel de la foi de l'Église», la théologie explore des contrées nouvelles. De ce fait, comme tout chercheur soumis aux rigueurs méthodologiques, le théologien peut-il s'interroger sur son identité. En quoi sa manière de faire peut-elle être qualifiée de théologique? Notre question porte donc sur la «manière de procéder» de la théologie, et non sur le contenu du discours théologique: «Comment dire Dieu?» plutôt que «Que dire sur Dieu?». Une méthode qui serait exhaustive et infaillible n'existe sans doute pas. Aussi, voulons-nous seulement proposer quelques points d'attention. Nous en relevons trois principaux, sans lesquels la théologie nous semble faillir à sa mission: la théologie comme interprétation, la théologie comme discernement, la théologie comme évangélisation. Pour chacune de ces trois propositions, nous ferons un sondage dans l'histoire récente ou lointaine de la théologie. L’héritage du passé est éclairant pour le théologien du 21ème siècle. Les premiers croyants à s'être posés la question «Comment dire Dieu?» sont sans doute les auteurs bibliques. Il est donc juste de puiser dans leur expérience des indications pour notre manière de procéder aujourd'hui. La Bible, ce livre qui est en fait une bibliothèque, véhicule non pas une théologie, mais des théologies. Chacune d'entre elles est interprétation. Dans la diversité et la richesse des familles spirituelles, la tradition ignatienne dont nous nous réclamons, a développé au cours des siècles une manière de faire de la théologie qui interdit de séparer la théologie «scientifique» de l'expérience spirituelle. La théologie n'est pas d'abord un corps de doctrine. Il s'agit plutôt «d'un style», d'un «tour de main» qui cherche à discernere la vie authentique. Un troisième sondage nous conduira aux premiers siècles du christianisme. Avec l'exemple du concept de loi naturelle, nous verrons comment la théologie chrétienne reçoit de la culture grecque et comment elle évangélise ces emprunts. Ces manières de faire de jadis ont montré leur force et fait leur preuve. Nous tenterons d'en tirer profit. En les adoptant et en les adaptant, le théologien d'aujourd'hui peut contribuer avec confiance à l'élaboration de la théologie de demain.
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Das Symbol: eine erkenntnistheoretische Herausforderung für die Theologie. Seit der Aufklärung war das rationale Denken die einzige Möglichkeit, die Wahrheit genau zu ergreifen. Als Freud und seine Nachkommen die Märchen, die Träume, die Mythen, das Denken der Kinder untersuchten, kamen sie zu der Folgerung, daß auch das symbolische Denken logisch und regelrecht ist. Es handelt sich um ein psychisches Phänomen, das die Psychologie untersucht und beschreibt. Seine Grundelemente sind die Bilder und die Assoziationen, mit deren Hilfe unser Velhältnis zur Welt genau beschrieben werden kann. Vor einigen Jahrzehnten entdeckte auch die katholische Theologie den Begriff des Symbols, den sie auf Jesus, die Kirche und die Sakramente anwandte. A. Dulles nennt das Symbol „kirchlich-transformative” Näherung, weil die Symbole im Kreis einer Gemeinschaft wirken, und dadurch den Menschen bilden. Auch die Offenbarung wird durch Symbole vermittelt. Es gibt einige Bezüge, die dem Symbolismus und der Offenbarung gemeinsam sind. Das Symbol handelt sich nicht nur um Wissen, sondern auch um Teilnahme. Es hat eine umformende Kraft, befreit solche Energien im Geiste des Menschen, die der Person Kraft und Stärke geben. Es deckt solche Schichten der Wirklichkeit auf, die den Menschen mitreißen, und ihn aus seiner Welt wegbringen. Es ist sehr wichtig, daß man die Bilder und die Symbole der Religion als relativ betrachtet. Die Bibel benutzt solche dichterische Bilder, aber das schliesst die Geschichtlichkeit nicht aus. So z.B. ist die Kreuzigung die symbolischste und gleichzeitig auch die geschichtlichste Szene im Leben Jesu.
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La dimension sapientielle de la théolgie. Il n’est pas aisé de parler de la situation actuelle de la théologie sans tomber dans des schémas simplistes. Depuis longtemps déjà il n’y a plus d’unité dans la théologie, non seulement parce qu’il existe différents courants théologiques, mais aussi en raison, au sein même de la théologie, d’un éclatement des matières (théologie biblique, dogmatique, morale...). Parallèlement on observe le souci de nombreux théologiens de souligner le lien vital qui existe entre la théologie et la foi. Le défi le plus grand de la théologie au seuil du troisième millénaire est sans doute celui de retrouver son fondement unificateur. Plusieurs théologiens récents (de Lubac, von Balthasar, Ratzinger) l’ont noté à leur manière en parlant, par exemple, de théologie à genoux. La théologie, en effet, ne peut pas plus se réduire à une science que la foi ne peut être ramenée à quelques vérités abstraites. La vérité que tout chrétien (et tout théologien chrétien) cherche est le Christ (Jn 14, 6). Cette vérité est une et immuable ! Il ne faut cependant pas la chercher en dehors des circonstances actuelles, mais dans ces circonstances. Ceci n’est pas aisé parce qu’il est difficile de bien distinguer les circonstances – qui sont autour (circum) de la vérité – de la vérité elle-même, immuable. Et cette vérité n’est pas seulement source d’une science, mais source de vie. Le propre du sage est d’ordonner, nous dit la tradition théologique. Cela signifie que la théologie ne se limite pas à organiser entre elles quelques vérités, mais qu’elle ordonne et oriente le coeur et l’intelligence du théologien vers la vérité. Il faut redécouvrir cette dynamique interne de la théologie. Alors la théologie sera plus qu’une science, elle sera aussi une sagesse qui aidera tout homme à redécouvrir la signification profonde de la vie (qu’est-ce que la vie ?) et son sens dynamique (en vue de quoi ou de qui l’homme vit-il ?). On comprend alors qu’il existe un lien essentiel entre la théologie et la foi, parce que cette dernière demande la réponse de tout l’homme à la vérité et à l’amour de Dieu. C’est précisément parce que la réponse de l’homme ne peut pas être seulement intellectuelle, que la théologie ne peut pas se réduire à une science, mais qu’elle est aussi sagesse. Cela signifie que le renouveau de la théologie suppose une vie de foi et une communauté de foi. Seule la vie de foi peut donner à l’homme cette ouverture de l’intelligence et du coeur dont il a besoin pour chercher et trouver la vérité qui est le Christ, sans ramener la théologie à un pur jeu intellectuel et la vie de foi à un comportement pieux.
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Ist Religion eine Weltanschauung? Die Verfasserin vertritt die Ansicht, Religion sei eine Weltanschauung. Sie versucht, ihr Standpunkt mit der Hilfe des Begriffs- und Argumentationsssystem der philosophischen und theologischen Anthropologie zu erklären; sie weist die Meinungen, die die Weltanschauung nur als Teil der politischen Doktrinen und als Ideologie interpretieren, ab. Die Vorlesung geht auch auf den Fragen der sittlichen und theoretischen Bedingungen eines wirklichen Dialogs ein.
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In 1 Cor 15:3-8 Paul delivers what he had received, and what he calls his Gospel (euvaggelion): the death and burial, the resurrection and appearance of Christ on the third day, in accordance with the Scriptures. The analysis of vv. 3-7 shows that we have to deal here with a very ancient tradition about Christ’s resurrection, a tradition that precedes Paul’s letter. Arguments for this are some expressions that occur nowhere else in Paul’s letters and the symmetric, 2x(3+1), easy-to-memorize structure, translating an early form of christian preaching. Christ died – this is a precise, historically defined event (as shown by the aoristos). He died for/because of our sins, as he had no sins, so his death has the meaning of a vicarious sacrifice. He died in accordance with the Scriptures: one must think of the Suffering Servant Songs and Ps 22, and of the fact that this in someway part of God’s plan of salvation. He was buried – this affirms his death and creates a link to the narratives about the empty tomb. Christ is risen. The verb evgh,gertai should be understood as a passive/transitive form: God is the one who acts, he is the one who raises Christ from the dead. He is risen on the third day, in accordance with the Scriptures. The third day is of major importance in the Bible. Hos 6:2-3 speaks about the resurrection on the third day (although never quoted by NT). The risen Christ appears to the future witnesses. The verb used here (w;fqh) means that Christ (as God in OT theophanies) takes the initiative and makes himself visible. His presence can be welcomed only in faith, yet this is not a merely subjective experience. (Paul always distinguishes his meeting with the risen one on the way of Damascus from his visions.) The second part presents three traditions about the witnesses of the risen Christ. The first speaks about Cephas and the Twelve. Then we read about an appearance mentioned only here, to more than five hundred brothers. The third mentions James (probably a disciple who was not one of the Twelve) and all the apostles (a broader term than the Twelve). Last but not least Paul speaks of himself as a witness of the risen Christ; this experience will change his whole life and make of him an apostle. The importance of this text consists in the fact that it presents a very ancient and complex tradition about the main events of our faith: the death, burial, resurrection and appearance of Christ. The narratives of the Gospels will develop this very concise creed.
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The gap between the rich and the poor will become even broader. How does the Church face such future challenges? Theologians name three basic activities of the Church: preaching, liturgy and works of charity. These three are interconnected; if one is missing, the Church cannot fulfill its vocation. Theological reflection that praises preaching over liturgical service or charitable acts is as misleading as the one that performs liturgy for the sake of performance or ceremony. These can lead to the loss of the charitable dimension of the Church. But the dimension of charity can be lost due to other reasons. For example, one can misunderstand the vocation of Caritas, the Catholic agency for social services, and see it merely as a social department within the Church. Wrong opinion leads to wrong practice. In fact, Caritas functions as a private association. Another misleading opinion is that Caritas can cause conflicts in state/church relations. At the same time, those working in the charitable field must not become complacent and lay too much stress on success. Caritas must overcome the so-called materialism of poverty; that is, Caritas must not forget they are must help people and not simply solve all of their material problems. If Caritas, if charitable work, does not take its inspiration from the Holy Spirit, it might lose its real dimension, which is to incarnate in a unique way the charitable dimension that is constitutive of the whole Church. No Christian can avoid the call to charity. It is the call for all human beings to live in one great family, as only humanity joined together in charity has a future.
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In 1931 Korošec published a study about the Hittites, their foreign policy, and the feudal contracts made with the nations under their influence. The clauses of these contracts included the great deeds done by the lord towards the people under submission and ended with the name of the gods who were witnesses to the contract. Two decades later George Mendenhall from the University of Michigan developed this idea and came to an amazing conclusion: the Covenant between God and Israel on Mount Sinai is built on the model of Hittite contracts. He compared these two contracts and discovered many similarities. The model of the Hittite contracts was widely used in the Ancient Near East during the second millenium B.C. We cannot deny that the covenant on Mount Sinai, which represents the essence of the Old Testament, was based solely this model. Yet the genius of the Jewish people stands in their skill of transforming and spiritualizing a political contract. This genius also is modeled by the saints. Saint Theresa of Lisieux, who didn’t know about the “theology of the covenant”, made a similar “maneuver.” She transformed the text of a wedding invitation into an invitation to her heavenly engagement, celebrated on the day of her life commitment in the Carmelite Order. Behind this childish gesture lies a deep theology. Israel accomplished a similar transformation with the text of the feudal contracts 3000 years ago.
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The traditional consensus regarding the Pentateuch no longer exists. Not only does literary criticism put in question the existence or dating of the traditions, but the results of recent archeological research contest the dating of the history of Israel and propose a new chronology. The classical chronology was based on data from Egyptology concluding that the Hebrews settled and lived in Egypt in the latter time of the Middle Empire (Late Bronze Age) during the Hyksos domination. The pharaoh of the oppression was Ramses II (possibly before him Sethos I, too), and the Exodus took place in the thirteenth century, during the reign of Ramses II. Recent archeological discoveries, especially the study of the stratification of the settlement in Tell-el-Daba, layers H-G1, buildings and tombs, as well as the reinterpretation of the old data (Sheshonk’s townlist on the portal of Karnak) put the whole Egyptian history in a new light. This implies a new chronology for the history of Israel. According to this, Hebrews settled in Egypt during the time of the XII. dynasty; Moses lived in Egypt during the reign of Chaneferre Sobekhotep IV (XIII. dynasty), and the Exodus took place under Dedumose (1457-1444). This new data leads to a reevaluation of the biblical traditions, considered for a long time unhistorical by biblical criticism (see 1Kgs 6:1 that supposes the Exodus was in 1446). Biblical research is challenged by recent archeological discoveries that seem to confirm the historical value of the data provided by the Bible.
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Ekklesiologie und Thetorik im Lebenswerk des Erzbischofs Pázmány Péter. Die Rolle der Ekklesiologie in den verschiedensten Schriften von Péter Pázmány ist der Kirchen- und Literaturgeschichte wohl bekannt, aber der Zusammenhang zwischen Ekklesiologie und Rhetorik wurde noch nicht erforscht. Unser Aufsatz versucht die rhetorischen Redefiguren der Kirchenlehre des ungarischen Theologe sichtbar machen und dadurch den Charakter dieser Ekklesiologie beleuchten. Im Mittelpunkt der europäischen theologischen Polemik der Reformationszeit stand die Frage der „wahren Kirche”, Pázmány schloß sich mit seiner ersten – noch lateinsprachigen – Streitschrift (Diatriba theologica, 1605) an diesen Themenkreis an. Hier spielt der Autor die Rolle eines Moderators, er zitiert die Meinungen der protestantischen und katholischen Theologen und versucht die Wiedersprüche vom protestantischen Standpunkt nachweisen. Das Hauptwerk von ihm, der Wegweiser zur göttlichen Wahrheit (Isteni igazságra vezérlő Kalauz, 1613) ist eine theologische Synthese, darin entfaltete er seine vollständige Ekklesiologie (Buch VIII. und IX.). Später behandelte er in seiner polemischen Schrift Zwei kurze Büchlein (Két rövid könyvecskék, 1626) die vier Kennzeichen der „wahren Kirche” (una, sancta, catholica, apostolica). Seine Redeweise (modus dicendi) ist dabei bildhaft, konkret und volkstümlich. In seinem Predigt über das „Schiff der wahren Kirche” entfaltet der Erzbischof seine Lehre durch das traditionelle Motiv „navis ecclesiae”. Der Ausgangspunkt (exordium) ist der biblische Text (Matth. 8,23), darauf folgt die Identifikation (narratio): die Kirche ist ein Schiff, die Welt ist ein Meer, die Not und das Elend dieser Welt sind die Wellen und der Sturm usw. Die Aufzählung der Ähnlichkeiten wird zur Allegorese erweitert. Die Aufgliederung (partitio, divisio) besteht aus einer Antithese: die wahre Kirche ist unbesiegbar, obwohl sie immer in Gefahr ist. Seine Ekklesiologie ist als Auseinandersetzung mit dem Protestantismus durch eine sinnbildliche Darstellung gestaltet und die muttersprachliche theologische Terminologie wurde dadurch reicher und nuancierter. Die Wirkung des Rekatholisierungsprozesses ist durch Beitrag der ausgezeichneten rhetorischen Bildung von Pázmány im bedeutenden Maße verstärkt.
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The millenialism is a teaching that implies the physical, material realization of the Kingdom of God on Earth, through Christ’s reign. This reign would last for one thousand years. The 144,000 elected would resurrect and return to their homes, to their families, to their work. This is the material form of millenialism. The mitigated form does not insist on the earthly state and way of life, but it proclaims the return of Jesus before the last judgement. Millenialism is in fact the interpretation of the Apocalypse, chapter 20, 1-7. It is not a recent teaching, since the Fathers of the Church were already dealing with this subject in the very first centuries. Augustine counted the beginning of the millenium from the incarnation of Christ, an event that bounded evil. Contrary to what one would think, the Church never condemned millenialism. For a long while the problem of millenialism was looked at as taboo. Today many sects predict the return of Jesus and the end of the world, some others claim to know the beginning of the millenium. All these sects are linked to the New Age that predicts the return of Jesus in the XXI. century. To answer this challenge, an emphasis has to be placed on the structure of this passage that consists of four parts. These parts regard the first death, the first resurrection, the second resurrection and the second death. Many interpretations have been given to this text. One possible interpretation understands the first death as the physical, personal death; the first resurrection is the resurrection of the just (martyrs, virgins and those having a special love for the eucharist); the second resurrection is the general resurrection before the last judgement, and the second death is the eternal death of hell. It is important to understand that, if we look at this passage as a drama in four acts, it is not the length of the period between the parts that is important, but the parts themselves that carry the real message. Thus it seems that millenialism is not a real challenge, because we should focus on the events described in this text, and not on the time of the millenium.
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Die neutestamentliche Bezüge der Qumranforschung. Was man im Jahre 1947 und nachdem in Qumran entdeckte, wollte jedermann damit identifizieren, was man schon vorgehend über die Essener wusste. Das grösste Problem ist, daß niemand die lebende Gemeinschaft, nur die archäologische Spuren einer Gemeinschaft, deren Gräberfeld und eine Menge von Schriften fand. Die Frage ist, ob diese Gruppe auf die christliche Gemeinschaft einen Einfluss hatte, weiterhin fragt es sich, ob die Schriften von Qumran Hilfe leisten, den Beginn des Christentums besser zu verstehen? Wiederkehrende Eigenarten sind folgende: Treue zur Tora, Vermögensgemeinschaft, soziale Solidarität und die Verwendung der Konzeption des "neuen Testaments" auf sich selbst. Das grösste Problem ist, daß uns die Gemeinschaft über die Zeit und Umstände ihrer Entstehung nicht informiert, ihre Leiter nicht namhaft macht, sondern eine apokalyptische und allegorische Sprache benützte, weshalb die Identifizierung mit einer ausser Qumran bekannten Geschichte unmöglich ist. Die Verfasser der Schriften suchten und fanden in der Tora und in aktualisierten Erklärungen der Propheten die Offenbarung Gottes, demzufolge wurden sie aus der Gesellschaft ihrer Zeit entrissen. Die behauptung, daß Jesus ein Essener gewesen sei, und er im Qumran gelebt habe ist unbegründet. Obwohl Jesus und die Essener im gleichen Gebiet lebten, war Jesus meist in Galilea tätig, und er hielt sich mit Absicht von dem qumranischen Gebiet fern. Jesus und die Essener betrachteten ihre Taten als solche, die zum neuen Testament gehören. Jesus war ohne Zweifel bewußt, daß er der Erlöser ist, doch stand gar nicht unter dem Einfluss der qumranischen Messianologie. Die Gemeinschaft von Jesus war auch für die Heiden offen, er liess sich mit Sünder, mit einfachen, kranken und geächteten Menschen sogar auch mit Frauen in Gespräch ein; er betonte, daß man den Feind lieben und für ihm beten solle. Die Gemeinschaft von Qumran aber tat das Gegenteil: sie isolierten sich, sie fanden die Frauen gefährlich, außerdem der Hass gehörte auch zu ihrer Lehre. Jesus war kein asketischer Lehrer, die Essener aber schon. Jesus war auch als „Missionär” tätig, er redete einfach, er wandte sich zum einfachen Menschen. Die Essener dagegen schrieben für geschulten Menschen und verwandten Kodes, damit ihre Lehren unverständlich werden.
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The study involves methods of literary, theological research and experiences in the history of spirituality. First it defines the term meditation as an individual practice of the spiritual life, where contemplation on a special theme also involves a decision: to act in accord with the values brought to light during the reflection. The written form of the meditation may be considered as one of the specific genres of ecclesiastical literature, with a great number of works from 17th century Hungarian literature being written in this genre. The second part of the paper deals with the Jesuit meditation, putting in focus Mátyás Hajnal’s Booklet of the Heart published in 1629 in Vienna. The work is a sequence of 18 emblems, each of them followed by a meditation and a prayer. Its theme is the functioning of divine grace and the process of justification. The viewpoint of the analysis is a complex one: the theological problem is presented in literary form through the use of popular genre and language.
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The lecture looks at the transformation of the approach to the Acts of the Apostles in the light of different commentaries. Luther saw in Acts a gloss to Paul’s letters, a presentation through images and narratives of his theology of the justification by faith in Christ. However, in the early historical-critical analysis of the book, the interpretation tends to see Acts in a very negative way, as a compromise-seeking in the controversy between Paul’s and Peter’s followers (Ch. Baur). M. Dibelius is the first one to recognize in Acts an authentic witness of the life and preaching of the apostolic church. Two other Protestant biblical scholars who have compared Acts with the Pauline letters, H. Conzelmann and E. Haenchen, find that even if one looks at the Acts as a Hellenistic literary genre (a novel), the book presents captivating images the liberating presence of God as experienced by the first Christians. It is this experience that empowers them to convince the world about God’s power. E. Käseman introduces the pejorative term „Frühkatolizismus” (early catholicism) to refer to the negative transformation of the early church and its faith. After the „midst of the time” marked by Christ’s presence, faith in him and a strong eschatological hope, comes the time of the church, of institutionalization, when Christians try to integrate the wisdom of the pagan world (as shown by Paul’s speech on the Areopagus). Acts show this shift from eschatology to history. A more positive Protestant approach is that of M. Hengel, who reveals the relationship between OT historical (especially deuteronomistic) tradition and Acts; both understand history as salvation-history. A real change can be seen since 1980, when both Catholics (G. Schneider, R. Pesch) and Protestants (J. Roloff) discover the deep insights of Acts. R. Pesch stresses the profound unity of the two books of Luke, his Gospel and Acts. Roloff illustrates this idea through the comparison of similar narratives, such as Jesus’ and Paul’s passion. The relationship between Luke and Paul (and their theology) is also seen in a new light. Even though Luke didn’t know Paul’s letters (he wrote Acts after Paul’s death, but surely before the Pauline letters had become well known in the early church) his work reflects a good knowledge of Paul’s theological thinking. This positive approach to Acts reveals the fact that the evolution of the church wasn’t a betrayal of the original message, but a matter of life. The Acts of the Apostles is now seen as a way to better understand the life of the early church and as a source for faith, liturgy, life and ecumenical convergence in our time.
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Regolamentazione dei matrimoni misti nel diritto canonico latino vigente. Dopo aver precisato la nozione del matrimonio misto secondo il Codice di Diritto Canonico (c.1124) l’autore fa acenno al problema dell’abbandono della Chiesa Cattolica con atto formale ribadendo che secondo la stragande maggioranza dei canonisti e alcune Conferenze Episcopali i cosiddetti „Kirchenaustritte” registrati dalle autorità civili dell’ area tedesca non sono da considerare come tali. Il divieto dei matrimoni misti è rimasto nel codice anche se non si chiama più „impedimento”. Il nuovo Direttorio Ecumenico (N. 145) riconosce che – benchè tali matrimoni non sono da desiderare – i matrimoni misti possono avere effetti positivi sotto aspetto ecumenico. Dopo questo vengono analizzate le condizioni per ottenere il permesso dell’ ordinario locale per tali matrimoni. Viene messo in evidenza che si tratta della promessa dalla parte cattolica (c. 1125,1) e della certezza del fatto che l’altra parte è informata della medesima promessa (c. 1125,2). Come terzo elemento viene menzionato il dovere di istruire le parti circa gli scopi e le proprietà essenziali del matrimonio (c. 1125,3). Rispetto alle modalità della promessa e dell’ attestazione della conoscenza di questo fatto da parte dell’ altro contraente le Conferenze Episcopali hanno la facoltà di emettere regole di dettaglio (c. 1126). Non vengono però autorizzate di pretendere una promessa anche dalla parte non cattolica. Nella parte finale viene analizzato il problema dei casi in cui per inesistenza o inerzia della Conferenza Episcopale tale diritto può essere esercitato dal singolo vescovo diocesano.
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