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The presence of πίστις in the list of spiritual gifts in1 Cor 12:8-10 is problematic. Should not faith be the common basis of the charisms and not a particular gift? What means “faith” in 1 Cor 12:9, given that Paul includes it among the nine manifestations of the Spirit? How to understand and to translate it? Evidently, “faith” points here not simple adherence, but a very precise form of πίστις. In fact, Paul places wisdom, knowledge and “faith” in rapid succession, making them the three principal dimensions of the teaching charisms. As reflected in the repetition of the same gifts in the sequence of 13:2. Some Jewish texts talk about rabbis able to change the point of view of people whose convictions were as immovable as a mountain. They were nicknamed “mountain mover” (oker harim). Thanks to the support of rabbinic literature it becomes possible to explain the presence of πίστις among the teaching gifts in 1 Cor 12:9 and 13:2, offering a translation, certainly broad but more attentive to the semantics of the charism of faith: “if I have all the ability to deliver discourses of faith from which to convince people as immovable as mountains, but I do not have charity, I am nothing”.
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This article explores the theme of “translating poetically organized discourse to be sung.” The 2010 English translation of the Hebrew Psalms, entitled The Revised Grail Psalms: A Liturgical Psalter (RGP), is presented as a case study. The Hebrew Psalms, for the most part, were composed to be sung, yet more often than not, they are translated to be read. Such translations are primarily characterized by the absence of poetic rhythm, despite the plain evidence and significance of poetic rhythm in the Hebrew. The RGP, on the other hand, privileges the rhythmic dimension of the Psalms. As a result, the RGP is said to be remarkably “adaptable to the exigencies of different musical settings,” and more importantly, eminently singable. Nonetheless, the challenges of translating and formalizing a text according to a given rhythmic principle are in practice formidable, for when translators set out to feature a lyric’s rhythmic dimension, its semantic, rhetorical, and syntactic art is often found lacking. This article examines some of the principal reasons the translators of the RGP chose to re-emphasize the Hebrew Psalms’ rhythmic art and, more importantly, how those translators negotiated some of the more problematic translation challenges that ensued from that choice.
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On the same day of the United Nations International Translation Day, the 30th of September 2020, Il Nuovo Testamento Greco-Latino-Italiano was published by the Italian Catholic Bishops’ Conference (CEI), a date chosen by the United Nations in honor of St. Jerome. The publication of the NTGLI presents two specific innovations: 1. at a ‘textual’ level for the most recent editions of the New Testament used (The Greek New Testament-5th Revised edition; Nova Vulgata, Bibliorum Sacrorum Editio, Editio typica altera; La Sacra Bibbia - Versione ufficiale della Conferenza Episcopale Italiana) and 2. at a ‘cultural’ level for the cooperation among different Christian confessions in Bible translating. In 1988 the Conferenza Episcopale Italiana initiated an extensive and in-depth revision of the CEI1971-74 Bible based on the most recent critical editions of the original Hebrew and Greek texts. The new CEI Bible was published in 2008. Created for the liturgical use, with its 1971-74 edition the CEI Bible became the reference text, almost a new Vulgata. The NTGLI is a strategic tool for future translations of the New Testament in the 4,000 languages without a Bible translation, also aiming to contribute to the affirmation of peace for humanity, as stated in the United Nations Charter: “United Nations Charter, Chapter I, Purposes and Principles, Article 1: The Purposes of the United Nations are: To maintain international peace and security...[and] to develop friendly relations among nations based on respect for the principle of equal rights and self-determination of peoples…”
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This study asks whether translation might be a valid mode of (literary) criticism. It approaches a hortatory biblical text (1 Timothy 2.8-14 [3.1a]), somewhat notoriously and rigidly applied in some quarters of the church as containing timeless ethical instruction concerning women in the church, from the standpoint of its intertextual network, listening for resonance and dissonance as the relevant intertexts and precursor texts are explored. It is ultimately diagnosed as a text that is eschatologically obsolescent, and translated/rewritten, on the basis of its intertextual composition, to reflect the openness inscribed by the authorial Other.
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The biblical book of Judith, a product of Jewish culture, belongs to the Greek canon of the Septuagint. The present study focuses on early interpretations of this book in the Eastern Christian tradition, particularly in the works of Clement of Alexandria and Origen. Through occasional quotations, both show how creatively and wisely Eastern Christianity of the second and third centuries CE understood the figure of this biblical, unique heroine.
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The content of the article is a literary-exegetical analysis of Mt 19:10–12. This pericope deals with the subject of celibacy. When Jesus speaks of the unmarried, he uses the word “eunuchs”. He distinguishes three groups of eunuchs, the first two of which do not raise any doubts. However, the most surprising is the third group, as they are the ones who made themselves “eunuchs” for the sake of the kingdom of heaven. We are dealing here with a metaphorical approach to the celibate. It is emphasized that this state of life is not understandable for everyone, but only for the chosen ones, for those who do it for the sake of the kingdom of heaven. In Jesus’ speech, we find traces of typically Semitic literary structures and figures. We are dealing here with the spiral structure of the phrase (Mt 19:12a–c), which is typical of the Semitic form of mashal, which confirms that we are dealing with ipsissima verba Jesu. The researched pericope constitutes its own material, characteristic only for the Gospel of Matthew. It perfectly fits the structure and editorial concept of chapters 19 and 20. The study shows the biblical, evangelical rooting of celibacy, the source of which is Jesus himself.
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For the Sacrament of the Anointing of the Sick no record in the Gospels can be found which would indicate clearly that Jesus instituted it directly. Hence the Reformation theologians questioned the sacramentality of this rite. The Council of Trent confirmed the Anointing of the Sick as a true sacrament, referring to the words of Mark 6:13 and James 5:14–15. This article attempts to provide a broader background for the institution of this sacrament, in the form of the entire Jesus’ activity toward the sick. The line of this reasoning is presented in three parts. The first one deals with the gestures and words of Jesus in the acts of healing as the original model for the sacramental service to the sick. The second part points to the spiritual aspects of Jesus’ healings, as an opening to grace. The third part, based on the material from the first two ones, is an interpretation of Mk 6:13 as a certain archetype of the practice of anointing the sick. In addition, the fourth part of the article indicates various other theories that attempt to solve this problem – they constitute a certain complement to the reasoning performed here, which sees in the salvific action of Jesus towards the sick the foundation of this sacrament’s institution.
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Criticism of the Church is one of the most urgent tasks to be undertaken as part of theological reflection. The point is to define its sources, legitimacy, and indicate the limitations to which it is subject. The source of the criticism of the Church is her very nature, which has an internal human and historical dimension that makes her inadequate to her ideal as revealed in Jesus Christ. The article focuses mainly on two dimensions of the criticism of the Church, that is, internal and external criticism. Within the framework of internal critique, which is the only one that is justified, there are two ways of making it. The first type of criticism that can be considered legitimate and extremely effective is that based on personal holiness, exemplified by St. Ignatius of Loyola. The second type of criticism is expressed in a strong admonishing and accusing word – an exceptional example of which is St. Catherine of Siena. External criticism loses its validity because it is most often associated with abandoning the Church and thus questions what it intends to achieve.
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In the article, the author presents a rich and multi-faceted vision of the Benedict XVI university. This vision covers both the research mission and the formation mission. The main task of the conducted academic research is to search for truth, including the ultimate truth, which is God–Wisdom. Faith and reason work together in the search for truth. The pope encouraged researchers of empirical sciences to open up to transcendence, so that “extended” reason could also investigate and understand supra-empirical aspects. Man is also called to good, and the university, by helping academics to shape ethical attitudes, realizes its humanistic vision. Benedict XVI’s indications regarding the Catholic University are also significant. The university bearing this name is inspired in its activities by the Christian faith and fidelity to the Catholic message, which throughout the centuries has been a constantly a leaven of culture and a light for reason. Relying on a supernatural motivation, a Catholic university should be all the more committed to the care of the truth and Christian formation.
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This thesis is an attempt to describe the understanding of Sunday duty (praeceptum dominicale) on the grounds of granted indults in the epidemic time. When analyzing the individual decrees, ordinances or rescripts, assiduous attention was paid to the language used by Polish bishops while administering the act of grace, which relieves from the duty of attendance at Holy Mass. In order to cover broader spectrum of the abovementioned issue, the relation between indult of Sunday duty and the substitution of duties has been researched first. Particular legal acts have been also analyzed in terms of present modalities of language of the law. The majority of present thesis constitutes of the descriptions of various substitutive activities typology in relation to the obligation of participation in Sunday liturgy. Therefore, three basic groups of terms were featured, namely, spiritual connection with the community of the Church, adjectival participation and others (e.g. pious experiencing of broadcast liturgy, prayer by means of mass media).
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The article discusses the influence of the technological factor on the perception of a homily preached during Holy Mass broadcast on the radio, television or via internet streaming. The preaching of the word of God is subject to the same laws as other live broadcasts. The homily listened to on the radio is devoid of a visual layer, and the homily broadcast on television or the Internet reaches the recipient in an edited visual version. The two forms differ from the homily heard and watched live in church. The conditioned perception of the medium through which the transmission takes place determines the reception of the content of the sermon. And although the supernatural effectiveness of the word of God is not determined by the communicative or rhetorical effectiveness, the media mediation in the reception of the sermon has an impact on its effectiveness.
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he pastoral letter presents the message of the diocesan bishops of the Metropolis of Muntenia and Dobrogrea on the occasion of the celebration of Easter in 2021. Containing short teachings of faith and pastoral exhortations, the letter was read in all the churches in its jurisdiction.
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ln this Homily for the Feast of Saints Peter and Paul, celebrated in the Orthodox calendar on 29th of June, the believers are encouraged to follow their example of courage and faith.
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The review stress the point that Ciprian Apintiliesei manages to reproduce in the pages of this book a very good level of research, which could serve as a starting point for other initiatives related to this topic. Its quality is accentuated by careful work with the sources, by the assembly of rare documents (the appendix contains three excerpts, translated from Russian into French, from the correspondence of Sergei Bulgakov and George Florovsky in 1926 on the subject of Sofia) and by an objective argument. In addition to the precise expression, the reader will certainly appreciate the conclusions at the end of each chapter and the space given to personal analysis.
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