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Memory of philosophical-theological study on the occasion of the hundred-year anniversary of Franciscan theology in Sarajevo
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The study considers the major influence of the Psalms on the praying habits of the believer. Regardless of the confession, through their moralizing ideas, the messianic references and last but not least the believer’s intense seeking of God, the Psalms have become since a long time main prayer book of humanity. Furthermore the Psalms had a major influence on the Romanian literature. Even the written culture of the Romanian people began with the translation of the religious texts, such as the versification of the Psalms by bishop Dosoftei, which was, for a long time, a guiding mark and a reference for Romanian poetry. The Romanian poets, such as Dosoftei, Eminescu, Arghezi or Vasile Voiculescu were deeply impressed by the Psalms. It is characteristic that they did not focus on the aesthetic, but rather on the spiritual functionality, and on the permanent connection between man and God. Thus, a large part of their literary work is entitled Psalms or borrows motifs from the Davidic Psalms.
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The analysis reflects on the challenges faced by theological education in general and biblical / New Testament studies in particular, in different European regions. Recent development includes a progressive decrease in traditional churches’ membership and theology students number, the special evolution of the theological departments of state universities, the transition from classical theological departments to combined, i.e. theology-religious studies departments, the isolation of the church-subordinated theological institutions from scholarly environment, the expectations expressed by the society. In this context the paper proposes an overview of the major contemporary tendencies in New Testament studies, including a review of the most important books of New Testament theology, and formulates some theses regarding the tasks of theological / biblical research and education
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The opinion about the Markan priority divides New Testament scholars. For the last few years some argued for Matthean priority adhering to the Griesbach-hypothesis. Those who sustain the “two-document” hypothesis see in Markan priority the only acceptable explanation. Among these an important role is played by the supporters of the Farrer – Goulder hypothesis. They acknowledge Markan priority, but dispense with Q stating that Luke used Matthew in addition to Mark. Today even the “two-document” hypothesis is regarded as too old. Modern research raises an increasing number of questions. The gospels were probably formed in parallel and exercised mutual influence. The circulating earliest versions played an important role in the formation of the other ones. The paper summarizes the main arguments for Markan priority: most of Mark’s material appears in Matthew and Luke, the last two often omit Markan material but the omissions differ; Matthew and Luke follow Mark in order; Mark seems to be more precise when he presents Jesus’ humanity and the disciples’ lack of comprehension; Mark’s style seems to allude to the account of an eyewitness; Matthew and Luke differ in their genealogy but their material corresponds with each other from the point where Mark starts. Mark’s priority can be challenged by Matthew and Luke’s omission of entire paragraphs. The free borrowing was partly influenced by the congregational situation in Matthew. The paper also addresses the arguments against Matthean priority. Mark cannot be considered the abridgement of Luke and Matthew.
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Culture is usually defined as a complex of acts and attitudes generating designation (Umberto Eco), which induce in the social communities certain dispositions of behavior and of information. However, encyclopedias underline the relationship existing between culture and cult. The most exhaustive document which describes this relationship is the Bible. As for many other European cultures, the Bible is the starting point of the literary language for Romanian culture, as well. The first partial translations are the Palia from Orăştie (1582), the New Testament from Bălgrad (1648). The Bible from Bucharest (1688), the Romanian translation of the entire Bible was realized at the initiative and expense of Şerban Cantacuzino, and was published in 1689, during the reign of Constantin Brâncoveanu. The Bible from Bucharest remains a remarkable monument of our old literature, similar in importance to Luther’s Bible translation for German literature. The study deals with the phase following 1688, namely the means through which some texts and some biblical themes have been presented in the Romanian literature and culture. The teachings of Neagoe Basarab to his son, Teodosie, are the most famous monument of Romanian thought and feeling, although it was originally written in Slavic. The chroniclers were also influenced by the Scriptures. Udrişte Năsturel’s first literary work is represented by some verses of homage found in Pravila from Govora, translated by Mihail Moxa. The work O Podrajanii Iisus Hristu (1647), translated from Latin into Slavonic, is in fact a translation of the Imitatio Christi. Another chronicler, Miron Costin is one of the pioneers of Romanian lyrics. He is the first Romanian scholar to write a philosophical poem, The life of the world, inspired by Qohelet. A final part of the study reflects the influence exercised by the Bible on Romanian poetry
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The Apostle Paul’s discourse in Areopagus (Acts 17,15-34) means the start of the fight between the worlds of the first Christian century: the Christian world, formally represented at that time by a single man – Paul, and the heathen culture, supported not only by the financial and moral authority of the state, but also by two main philosophical directions, the Stoicism and the Epicureism. Among all the discourses of the Apostle Paul, marked in the Book of Acts (13:16-41; 20:18-35; 22:1-21; 24:10-21; 26:2-33), the discourse from Athens is a missionary one, specially addressed to the heathen Athenians, to citizens of Greek language and not to the Jews and having a more theological than Christological message, but with an indirect reference to Christ in its final part (v 31). Due to the lack of kerygmatic elements, which are present in the other missionary discourses of Saint Peter or Paul, the Athenian discourse expresses rather the reaction of a Jewish-Christian intermediary placed in front of the Greek-Roman culture, the intellectual curiosity of Greeks and the heathen devotion
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Les évangiles ont voulu présenter non seulement une description fidèle de la vie et de la souffrance de Jésus, mais offrir une interprétation théologique de ce processus historique. Cette étude envisage le problème du fondement historique de la tradition évangélique, notamment en ce qui concerne l’identité du Christ ressuscité avec le Jésus crucifié La recherche moderne ne s’efforce à reconstruire la vie de Jésus de Nazareth, mais à mettre en évidence la continuité entre le Jésus historique et le Christ biblique. L’analyse examine cette continuité à l’égard de la personne de Jésus, de son histoire et de sa prédication. Le kérygme apostolique a conservé fidèlement le mystère de la personne de Jésus, consistent dans son messianité. Les témoignages christologiques des évangiles sont fondés sur la conscience messianique de Jésus. C’est pourquoi la messianité de Jésus peut être considérée le fondement de la continuité entre le Jésus historique et le Christ de la Bible
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The paper focuses on some autonomous and strong female characters of the OT and the relecture of the related texts in the Bible and in patristic writings. In the OT figures like Deborah, Ruth, Huldah, Judith or Esther appear as independent actors, taking decisions regarding their life and / or assuming public functions which influence the fate of their community. The strong and sympathetic female characters of the OT have no effective history in the NT. In patristic and medieval exegesis the remarkable female characters do not disappear, but lose their autonomous importance and their outstanding features, and they never become the embodiment of the woman
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Obwohl der Terminus berît ein sehr wichtiger, und zentraler Begriff des Alten Testamentes ist, kommt er bei den früheren Schriftpropheten der 8. und 7. Jahrhunderten v. Chr. kaum vor. Erst ab Jeremia ist berît in den Prophetenbüchern häufig belegt. Aber auch bei den späteren Schriftpropheten, wie Jeremia, Ezekiel und Deuterojesaja ist die Rede über berît eher in der deuteronomischen Redaktionsschicht der prophetischen Texte. Diese Studie geht auf diesen Sachverhalt ein, und versucht die verschiedenen Nuancen der Bundestheologie in den Prophetenbüchern kurz darzustellen. Die Bundestheologie ist eine deuteronomische, priesterliche Deutung der Heilsgeschichte zur und vor allem nach der Exilszeit.
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L’article propose une reflection sur la façon dont les Actes présentent la propagation du message chrétien au monde de l’hellénisme, notamment par la mission de Paul. Le but du papier est d’appliquer les consequences de ce processus dans la theologie fondamentale. Au début du deuxième voyage en Asie Mineure, un événement décisif a déterminé l’orientation et l’expansion de l’Église et l’adhésion de nouveaux peuples au Christianisme, exprimé par les Actes dans la vision de Paul à Troas (Ac 16,9-10). Le passage montre comment sous la direction de l’Esprit l’apôtre devient le premier missionnaire qui a mis pieds sur le sol européen. Cet événement n’est pas quand même unique, comme le suggère le probable retour à Rome des pèlerins, après les événements de la Pentecôte (Ac 2,10), qui ont du à leur retour apporter la Bonne Nouvelle à la capitale de l’empire.
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The paper proposes an overview of the evolution of biblical interpretation and biblical studies in the Catholic Church, focusing especially on the Church documents and their influence on Catholic exegesis. A special attention is given to the postconciliar bible study.
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The Decalogue is a summary of the Jewish and Christian ethical values, regarded even by contemporary theology as a fundamental text belonging to natural law, or being a part or a summary of the divine law. The paper examines the place of the Decalogue in the Torah, its different textual versions and its context. The textual analysis is followed by a comparison with other ancient legal texts. Subsequently the various interpretations of the text and its effective history are discussed. The Decalogue stood at the centre of the covenantal constitution of Israel, and had an enormous influence on the development of moral norms both in Judaism and in Christianity. The Ten Commandments seem to have preserved their central role in Christianity, even if some of the commandments have been changed. The Christian community developed its own moral teaching, which was not independent of the Ten Commandments, but did not totally rely on them, either
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In the Markan passion and resurrection narrative there are two refferences to a certain neani,skoj. The evpi. gumnou/ is missing partly or completely from 14:51 in the most notable Western witnesses. Some scholars suggest that the nakedness should be interpreted as “scanty clothing” Textual criticism shows that this proves to be facile. Undressing is a painful step of the transition made by the disciple of Jesus, which corresponds to Jesus’s kenosis (cf. Fil 2:6-8; 2Co 8:9). Upon the arrest of Jesus, the escape of the young man naked flashes the purport of being a disciple. Examination points out to three key words (neani,skoj; periba,llw; feu,gw) returning in 16:1-8. A parallel is drawn between the young man running away naked and the young man appearing in white clothes (cf. 16:5), as well as between the women running away, full of fear, and the heavenly messenger. On the one hand, the disciples are characterised by “unredeemedness”, on the other, the young man dressed in a white robe appears as the messenger of redemption. 14:50-52 foreshows the passion and death of Jesus by the sign of being stripped naked in the human and spiritual sense. The neaniskos in 16:5-7 is the icon of the disciple, strengthening the disciples to have the courage to live the fullness of the Easter mystery. Subsequently the texts may have been used for baptismal education.
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According to basic religious-phenomenological principles a supreme being resides in heaven or is the heaven, an omnipotent creator, who is often assigned the function of thunder, is called either Father or Grandfather, is sacrificed the primal offering, and has turned into deus otiosus. Comparative linguistics has revealed that the earliest conception of a Balto-Finnic and Estonian supreme god dates back to the Finno-Volgaic etymological stratum, to the Neolithic period (3rd millennium BC), in archaeological terms. This is evidenced by the Estonian word juma(l) [face?/god], which had formerly signified heaven, but also the Indo-European loan taevas [heaven] in the Estonian language. The divergence of the conception of thunder god Uku or Ukko apparently took place in the 1st millennium BC; this is also indicated by archaeological data. According to the 13th-century Henrici Chronicon Livoniae and other chronicles the thunder god of the coastal Estonians has also been called Taara or Tooru, which may be a derivation of the Old Scandinavian Thor.
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