Gastfreundschaft – sie macht unsere Kirchen gottförmig und menschlich zugleich
Pastoraltheologische Anmerkungen
Hospitality - it makes our churches godlike and humanly at the same time.
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Pastoraltheologische Anmerkungen
Hospitality - it makes our churches godlike and humanly at the same time.
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Hospitality makes our churches alike to God and human
More...Love for „an Enemy“ – the Way to Hospitability
Hospitality as the love of the enemy
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Review of: ONDRÁŠIK, I.: Problém a tajomstvo zmyslu života : Filozofi cká a kresťanská perspektíva. 154 s. Ružomberok : Ján Šindléry – TESFO, 2016. ISBN 978–80–89253–72–2
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International Scientific Conference on "Religion and Migration"
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The study analyses a request of Pope Gregory XI related to the financial revenues of the Papacy payable by the Teutonic Order for its property in Transylvania. Only that the request is from 1373, while the order was banished from Transylvania in 1225. The study answers the question: why is claimed a property confiscated 150 years ago? The answer is that the Holy See has never recognized the confiscation of the Teutonic property, as the documents show over the time and the fiscal needs of Pope Gregory XI in 1373 are for supporting a new crusade. In the context is remembered the great inquiry from 1373 for the census of all properties of the Hospitaller Knights intended to provide financial benefits for the crusade. The study concludes that the Holy See has not legally and patrimonially abandoned the Teutonic property in Transylvania.
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The historical events of the 1848-1849 Revolution determined both material prejudice and human sacrifice among the Romanian people, including the priests of the Arad Diocese with its canonical jurisdiction from the North of the Mureş River till the Criş River area, and also including the counties of Arad, Bihor and Zarand, under the spiritual guidance of the Arad Bishop Gherasim Raţ (1835-1850).
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The first treatise dealing explicitly with theology of the icon in medieval Rus’ was preserved in an anonymous work known as Poslanie iconopistsu (Letter to the Iconographer) written at the end of the 15th century which contains three sermons. These three sermons later became part of the famous Prosvetitel (Enlightener) compiled by Joseph of Volokolamsk. The paper makes an investigation into the problem of the hidden sources of the Letter to the Iconographer which almost entirely consists of verbal quotations from different earlier theological texts. Among the cited writings there are five Byzantine dogmatic works written in defense of icons and translated into Church Slavonic which are of outstanding importance. In the case of these works the method of borrowing their passages and the additional content these gain in their new contexts where they were transplanted shed light to the aims and interests of the 15–16th century Russian theologian which are apparently different from those of his Byzantine predecessors. It is especially interesting to observe how the Russian author tries to legitimate the icon of the Holy Trinity by the aid of the different arguments of Byzantine apologists.
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In 2015, in Chełm (the town in the south-eastern part of Poland), in the Polish-Ukrainian borderland, we celebrated the 250th anniversary of the coronation of the miraculous image of Our Lady of Chełm. On this occasion we also learnt about the history of this image. Its copy, made in 1939, is now in the Roman Catholic parish church in Chełm - in the Basilica of the Nativity of the Blessed Virgin Mary. The cult of our Lady of Chełm dates back to the early 11th century and the information about miraculous power of the image appeared in the 13th century. The first book to describe the history of the cult of this image and miracles was the one written by Jakub Szusza (Phoenix ...), published in 1646 in Zamość. The author includes information about 693 miracles through the intercession of Our Lady of Chełm. Most of them concern human health. A significant number of them are also connected with miraculous healing of animals. Another group refers to miraculous events on the battlefield. In addition, Our Lady of Chełm was considered to have the power to stop the plague and heal the sick, to fight fire, find stolen things and make people convert (return) to Catholicism. Chełm was the destination for pilgrims from the region of Chełm and larger Polish cities such as Sambor, Warsaw, Krakow, Vilnius, Pińsk. In the history of the image of Our Lady of Chełm and its worship by the Orthodox faithful, the Greek Catholics and the Roman Catholics, the image of the Virgin Mary travelled through the cities, towns, battlefields and stopped where the Polish kings were stationed. There image of Our Lady of Chełm had no permanent place in the selected church. Throughout the centuries, the image travelled through 32 towns and cities of Poland, returning three times to Chełm, where it is still worshiped by the believers.
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One of the most widely received views in modern assessments of Socrates’ morality might be summarized by Leo Strauss’ characterization of him as “conscience’s greatest saint of all”. From Hegel through Nietzsche to Hannah Arendt and beyond Socrates has been considered as unorthodox in his moral and religious views, to the extent that in terms of traditional Greek (competitive) values he might be argued to have been guilty of “not believing in the gods of the city”, that is, in the traditional pantheon of Greek religion and to have promoted values that threatened to undermine traditional morality. This essay addresses the issue of how far and in what sense Socrates was a representative of moral conscience and how far he deviated from traditional values. The author first closely examines the textual evidence adduced for the thesis that Socrates’ notorious daimonion is a premonition of or a symbol for conscience and by exposing some modern assumptions behind the thesis argues that the daemonic sign is a superhuman agency of providence rather than that of conscience. The second part locates the workings of conscience in the story of the Delphic oracle in Plato’s Apology and argues that Socrates puzzlement about the oracle derives from his unconditional compliance with the Delphic admonishion, “Know thyself”. This compliance and the general awareness of a moral and epistemic gap between the divine and the human is analogous to what we mean by “good conscience” today. The lack of this awareness, on the other hand, entails αμαθια a serious epistemic and moral deficiency Socrates as the living conscience of Athens is attempting to purge citizens of by his elenchtic activity.
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De tous les voyageurs qui, dans la première moitié du XIXème siècle, ont visité le village himalayen de Kanam, où travailla durant trois ans et demi Alexandre Csoma de Korös, fondateur de la tibétologie européenne, le médecin prussien Werner Hoffmeister est celui qui en a fourni la description la plus précise et la plus complète. Publiée en 1847 à Braunschweig, la lettre qu'il avait envoyée de l'Inde avant sa mort prématurée lors de la guerre anglo-sikhe, est aujourd'hui introuvable dans les collections publiques, même en Allemagne. Elle constitue un document d'autant plus précieux qu' elle a été écrite trois ans seulement après la disparition du savant hongrois.
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The pursuit of the unity in the Church is the primary task of all believers in Christ. This pursuit should take place on every level: spiritual (through prayer), practical (through concrete actions), and doctrinal (through dialogue about the main truths of faith). In the past 50 years (1967–2017), many common positions between Catholics and Lutherans have been worked out and recorded in the 2013 document From Conflict to Communion. October 31, 2016, which marked the 500-year anniversary of the Reformation as well as the 50-year anniversary of Catholic-Lutheran dialogue, has changed the way that Catholics and Evangelicals view each other. Pope Francis, as a representative of the Catholic Church, Bishop Munib Younan, and Fr. Martin Junge, who represented the Lutheran World Federation, co-hosted an ecumenical celebration that took place in Lund, Sweden, inaugurating the 500-year anniversary of the Reformation. After the service, a joint document entitled Joint Declaration on the 500th Anniversary of the Reformation was published. The document concluded with the following message: “We call upon all Lutheran and Catholic parishes and communities to be bold and creative, joyful and hopeful in their commitment to continue the great journey ahead of us. Rather than conflicts of the past, God’s gift of unity among us shall guide cooperation and deepen our solidarity. By drawing close in faith to Christ, by praying together, by listening to one another, by living Christ’s love in our relationships, we, Catholics and Lutherans, open ourselves to the power of the Triune God. Rooted in Christ and witnessing to him, we renew our determination to be faithful heralds of God’s boundless love for all humanity”. The 50-year Catholic-Lutheran dialogue should be an encouragement for Christians to testify together to a wounded and the divided world, to more passionately pursue further dialogue in order to overcome existing differences, and to be open to unity, which is the source of our common hope.
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Ecumenical Catholic-Baptist dialog in France dates back to 1981. Since then, two delegations have met regularly. The first phase of dialogue took place between 1981 and 1986 and aimed to help the two Churches get to know each other. On the one hand, Catholics and Baptists agreed that they hold in common their faith in the Trinity, the mysteries of the Incarnation and Redemption, and the relationship between baptism and faith. They differ, on the other hand, in their concept of the Church, the episcopate, the sacraments, and the issue of the baptizing children. During the second phase of dialogue, which took place between 1986 and 1991, dialogue centered on the topics of mission and evangelization. The third and fourth phases of dialogue were dedicated to the issue of baptism, the Eucharist-Last Supper, ministerial office. The document entitled “From Baptism to the Church: Current Agreements and Discrepancies “ was the fruit of this dialogue. During the fifth phase of dialogue, which took place between 2001 and 2009, the two groups discussed the topics of Mary, specifically Mariology, based on tradition, dogma, and piety. The current phase of dialogue is focusing on the questions of social ethics. Catholic- Baptist dialogue in France has been very fruitful. The documents that have resulted from these dialogues reveal where the two denominations agree on the fundamental truths of the faith, ethics, and spirituality. The fundamental and dramatic difference between the two Churches, however, remains: their respective concepts of the Church. Based on the tone of the conversations thus far, it is clear that the main goal of the two Churches is not to come to complete agreement, but rather to seek the truth by better understanding each others’ doctrines and traditions.
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Dongshan Liangjie (807-869), the founder of the Caodong (Jap. Soto) Branch of Chinese Chan Buddhism, formed and elaborated the theory of “five positions”, or five levels of discernment of true reality. The main philosophical implications of the theory are believed to be rooted in the teachings of the Huayan tradition of Chinese Buddhism, especially in the theory of the “four dharmadhatus”. Many mediaeval commentators of Dongshan's positions seem to accentuate this aspect of his teachings, among many others, Dongshan's direct disciple Cashan Benji and Chan master Yongjue Yuanxian.
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Every person revolts when experiencing something wrong or unjust. In justice is a harmful thing which has to be removed from the society, so that the justice will be re-established. But what makes the action righteous? Why should a person act justly? The paper proposesan answer to these questions. First, the author presents the classical concepts of justice elaborated by Plato, Aristotle, and Aquinas. The justice can have two meanings: justice as a virtue and justice in relations among persons. Two meanings overlap but they are not identical. The focus of the paper is on justice as a virtue, hence a characteristic of the person, inasmuch justice is an expression of a person, and at the same time, it is a task to be achieved. When somebody is not a righteous person, he or she does not act as a person.
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