We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
Review of: Anthony Giambrone, "Sacramental Charity, Creditor Christology, and the Economy of Salvation in Luke’s Gospel" (Wissenschaftliche Untersuchungen zum Neuen Testament 2. Reihe 439; Tübingen: Mohr Siebeck, 2017). Pp. XV + 366; by: Matteo Crimella
More...
Of all the New Testament books, the Letter to the Hebrews emphasizes the function of God as the builder the most. This article analyzes only verse 3 : 4. Both the Polish and English translations of Hebrews 3:4 apply the term “builder” or the active participle of “to build” to God. In the way of con - textual analysis, the author justifies a translation of Hebrews 3 : 4 that emphasizes God’s conceptual design in creating the universe.
More...
One should look for the roots of the Christian liturgy of the word in the Bible, as this is where the synagogal liturgy comes from. This paper consists of three parts: (1) The Liturgy of the Word, (2) Acclamations, and (3) The Ambo. It shows sets of readings for different holidays as well as the gestures and responses of lectors and the faithful. In the liturgy of the word, the Torah was the most important book; the prophets’ texts were of a lesser importance. The homily and the singing of psalms were also crucial elements of the liturgy. The gathered assembly ended with a blessing. Acclamations: Amen and Alleluia have also been adopted into the Christian liturgy. In a synagogue there is an ambo, whose Biblical roots can be found in Neh 8 : 4. These synagogal elements have been adopted into Christianity. Taking into consideration 2 Cor 13–18, some differences between the synagogal liturgy and the Christian liturgy can be noticed. The archetype of the liturgy of the word refers only to the external characteristics of the liturgy. In times of the Old Testament, people addressed only God, whereas in the liturgy of the Church, Christ is also present during the proclamation of the word of God (cf. Vatican Council II, Sacrosanctum Concilium, 7, 33). Therefore, in the Christian liturgy of the Word, man finds the Spirit and life (cf. J 6 : 63).
More...
“Sons of God” is the term applied in the Old Testament to supernatural beings both good and evil. However the general view is that the “sons of God” were the pious descendants of Seth and the daughters of men, the Cainitish offspring. In this article there are strong arguments against it. First of all, the term „sons of God” is never applied in the Old Testament to believers. Secondly, is no proof in the text that the daughters of men were only descendants of the Cainites. Thirdly, if the „sons of God” were simply pious Sethites, it is hard to understand why the offspring should be a special race. Besides, the giants were Nephilim, which means „the fallen ones”. That is why the term „sons of God” must mean supernatural evil beings. These angels married women of the human race (either Cainites or Sethites) and the resulting offspring were the Nephilim. The Nephilim were giants with physical superiority and therefore established themselves as men of renowned for their physical prowess and military might. This race of half human creatures was wiped out by the flood New Testament (Jud 5-6; 2 Pet 2,4 i 1 Pet 3,18-20) hint on Gen 6,1-4. This Scriptures declares that the fallen angels are angels, which sinned and God did not spare them. The fallen angels left their own habitation and mixed with the daughters of men.
More...
The present paper deals with the problem of biblical catechesis intended for adults in the light of the Church documents and studies. Basic catechetical documents were taken into account: the Apostolic Exhortation Catechesi Tradendae of Pope John Paul II on catechesis in our time, the document issued by the Congregation for the Clergy, entitled General directory for catechesis, the document of the Polish Episcopal Conference, entitled Catechetical directory of the catholic Church in Poland, as well as the document issued by the International Council for Catechesis, entitled Adult catechesis in the Christian community: some principles and guidelines, and the consecutive document of the Polish Episcopal Conference – Directory for pastoral care of liturgical ministers. The paper discusses the problem of adult catechesis in parish focusing on biblical catechesis. Selected forms and methods of biblical catechesis in parish were presented, followed by some propositions with respect to the presentation of biblical themes.
More...
In his article the author shows that the evangelical account of Mt 12, 46–50 as well as the pericope of Mt 13, 54–58 do not bring anything new as far as the Marian motifs are concerned just as it was previously presented in his research on Mt 1 and 2. Mt 13, 53–58 does not include any clear reference to the virginal conception. One can conclude that it is assumed and understood. In Mt 13, 53–58 it is the motherhood of Mary that is emphasized. She is the Mother of Jesus, the Messiah. Such a treatment of the theme is well grounded in the aforementioned editorial means of St. Matthew who wanted to stress the Christological motifs in his Gospel but also to present them as inseparably connected with and depended on the Mariological theme. In his article the author asserts that in his account in Mt 13, 53–58 St. Matthew critically refers to the earlier account of St. Mark (which is his source) in which Mark presents Mary, the Mother of Jesus, the Messiah in an inconspicuous, perhaps even ineffective, way. Such a presentation is at least partially smoothed out and therefore the tone of Matthew’s presentation of Mary becomes more neutral and veritable. Thus, the account of Mt 13, 53–58 acquires a new, positive undertone which has already been introduced at the beginning of the narrative in Mt 1–2.
More...
The question about man, his origin, structure, place, and role in the world, relation to others and his ultimate goal, belongs to fundamental categories. In his pursuits, man constantly tries to find the right answer to this important question. The basis of this analysis forms the structure of man resulting from the act of creation as described in the Bible. In the Old Testament we have two texts about the proctology of man: Yahwistic (Gen 2, 4b –24) and Elohistic (Gen 1, 26–28). Both Angelo Scola and Luis F. Ladaria see the ultimate structural view of humankind in the person of Jesus Christ. That is why the Old Testament texts concerning creation are fully implemented in the mystery of Incarnation and Redemption. The name “a human” itself there is a claim about the greatness of his nature (cataphasis). Observation and experience indicate also his limitations (apophasis). Therefore, it can be stated that in the human nature there must be integrity (henozis) in this respect constituting the basis of his whole humanity. Biblical texts indicate that man is aware of his dependence on God, simultaneously however, he makes an attempt of self – determination which is a kind of self–creation. The relationship with God has its source in the external experience (man listens to God, expresses his needs and hides from Him) and, at the same time, goes beyond human rationality and volition. It is an invitation to the trinitarian communion of the Father, the Son and the Holy Spirit. The community of the Holy Trinity is at the same time the community of man. The creatio of man as male and female highlights one more important structural and subjective element, that is, a relationship with others which constitutes the foundation for a community of people. Jesus Christ is the way towards this union, as its cause, model and aim. In the mystery of His Person we discover the “image and likeness”, because He is the personification of full and perfect humanity. Therefore, the whole Christian spirituality must be Christocentric and at the same time Christoformic. The attempts to define man in his essence play a crucial role in the present world affected by subjectivity, individualism, hedonism and horisontalism.
More...
The present paper is looking up critically at a couple of apparently non-theological lexemes from Exodus, 14, 22 and 15, 8. Our analysis of words like “wall” or “heap” in their Hebrew and Greek form and meanings begins with the observation that there are some significant differences in the way these words are rendered into translations since the very early attempts to transpose the Hebrew text into the Greek and later on in vernacular languages. As far as we go into this, we only realize that the solution of the problem seems to be getting even more remote and increasingly out of reach, as the equivalences of these lexemes in vernacular are more and more diverse and confusing. However, if we turn to the rabbinical tradition or if we take into consideration the way Exodus, 14, 22 and 15, 8 are regarded from an Eastern Christian outlook, we can see that all these old and traditional ways of reading the text, can help our understanding to overcome the limits of language and they do open a way towards a soteriological dimension of the word.
More...
This article aims at clarifying the meaning, scope and distribution of a repeated formula in Genesis with a clear pattern of introducing major sections of the book. The toledot formula, occurring eleven times in the book of origins, is only mentioned twice in other Hebrew Bible books, namely Numbers and Ruth. The Greek βίβλος γενέσεως was prefered by the author of the Gospel according to Matthew (1, 1) to render the formula occurence in Gen 5, 1: ֵסֶפר תּוְֹלֹדת, „the book of generations”. The article also questions which of the various renderings found in the Romanian Bible translations is the most suitable for the discussed and analysed formula.
More...
The Homilies of the Epistle to the Philippians consist of an "argument" considered to be a first homily, followed by another fifteen homilies. The Homily I, whose translation follows this brief introduction, is highlighted, first of all, by gradual discursive development, starting with introductory comments and reaching ethical concerns. Last but not least, the homily contains certain textual indices that testify that it was spoken to the public.
More...
The Mission discourse belongs to five discourses of the Matthew Gospel. An interpretation of Mission discourse in the lectionary allows for a new interpretation of the Matthew Gospel by drawing thematic link between the Gospel, the first reading, the responsorial psalm, and verse before the Gospel. Therefore the interpretation of Mission discourse indicates the new kerygmatic and theological meaning, which is necessary for the proper homiletic actualization.
More...
Pope Francis wrote in Gaudete et exsultate, his last exhortation about holiness in the modern world, that it consists in “reacting with meekness and humility”. The aim of this article is the biblical and theological analysis of the concept of “meekness”, understood as a characteristic of the attitude of modern Christians, for which the pope appeals in the exhortation. The reflection begins with a concise presentation of the etymology of the biblical term πραΰς (meekness/gentleness). Subsequently, the motif of meekness in the conduct and teaching of Jesus was analyzed. The distinction was made – following the Gospel of Matthew, which as the only canonical gospel contains the examined notion – between two aspects: meekness as a description of Christ being an example (Mt 11:29; 21:5) and Jesus’ parenesis about the gentleness of the disciples (Mt 5:5.38–45). The last point of the article was dedicated to the three parenetic passages of the New Testament’s epistolary prose, to which Pope Francis appealed in the exhortation Gaudete et exsultate. These texts exhort Jesus’ disciples to assume the attitude of meekness in three different contexts of life: (1) towards the sinful brothers Christians, whom the Church community should retrieve (Gal 6:1); (2.) towards the hostile environment from which the Christians’ faith and conviction should be defended (1 P 3:16); (3) towards the opponents of the teaching of Christ and of the Church (2 Tim 2:25). The conclusions resulting from the analysis were collected at the end.
More...
The spiritual interpretation of the Bible and the spiritual sense of God’s Word is one of the most important problems of the theological research by Henri de Lubac. The French theologian was convinced that spiritual reading is still valid in the context of critical research on the Bible. In the present article, the author indicates the reasons for which Henri de Lubac argued for the topicality of this kind of exegesis. Building on these premises, some conclusions will be drawn on the theological basis of the spiritual exegesis, on the specificity of such reading of the Bible, and on the possibility of its critical verification.
More...
The author discusses the role of the responsorial psalm in the Liturgy of the Word. Based on the documents of the Church, as well as its comments in the form of the views of some theologians they have presented the basic principles of understanding of the responsorial psalm. The article also presents a brief history of the psalm development of forms in the liturgy, as well as its contemporary understanding. These facts gave rise to the definition of the role the responsorial psalm plays: kerygmatic, dialogue, meditation, formative and mystagogic. The author also presents the main tasks of the person who performs the responsorial psalm. In addition to technical issues (the correct diction, ability to perform psalmody), the emphasis is on the proper maturity and psalmist formation. From the above content a number of specific conclusions are drawn – demands which, according to the author, allow a deeper and more conscious experience of the Liturgy of the Word.
More...
This essay sets itself the task to critically present a layout of the Second Vatican Council’s definition of the Church that understands the Church as the community of believers and the sacrament of communion with God, as well as states the essential relationship of the Church to the triune God. In this sense, the Church understands herself as the ultimate goal of creation, the ultimate fulfillment of God’s – the Father’s – will of salvation. The relationship of the Church to Jesus Christ is constitutive, insofar as the Church on the one hand comes entirely from Christ and is constantly related to him, and on the other hand the Church differs from him. The saving action of God in the ministry of Jesus Christ is enlivened and accomplished by the Holy Spirit. This makes the Church the sacrament of salvation by the Holy Spirit.
More...
Addressing mostly priests and Religion teachers, but also any believer, the entire publicistic series that we commence at this point desires, in a straightforward, plain and clear manner (without proposing thematic biblical theology approaches, but by means of a rigurous selection of minimally commented texts), to bring forth again The Truth of the Holy Sacraments before the readers, whoever they might be or – why not? – lead the readers before The Truth, That „is the same for yesterday, today and forever” (Jews 13, 8): The Lord and Our Saviour, Jesus Christ, present, alive and active in all undertakings of His Church.
More...
By re-reading the episode of the fall of Eden and the narration of Abraham’s call, this study aims to underline the characteristics of a nation called to holiness. In this sense, the descendants of Abraham are invited to become a royal priesthood and a holy people according to the prescriptions of the Lord at the time of the Theophany on the mount Sinai. In order to avoid any formalism or ethnical withdrawn, God propounds the Ten Commandments and the Code of Holiness. Behind prescriptions and prohibitions, there is depicted a biblical humanism that will be accomplished by the coming of Christ. Thus, according to I Pt. 2,9-10, henceforth the teaching on the „people of God” gains meaning and is fundamentally detached from any elitist or ethnic understanding.
More...
The moment is our gift. Life is made up of a lot of time packs, full of eternity moments. Every moment should be received, lived, filled with sense and meaning, and lit by prayer. The Hesychast Orthodox Prayer fills to the fullest extent, warms, ignites and flames the golden Cup gem of every moment in our earthly and Christian life. Each moment has its infinite value, that is why a man, a Christian, a clergyman or a monk is bound to connect, bind and hang every moment of his life by faith, hope and love, humility, repentance and weeping, of God’s eternity, for eventually God’s eternity will call to judgment and judge the moments of our life, separating them as the shepherd breaks up the lambs from the goats.
More...
This is the first of the two articles by this author that research the doctrine of theosis, sometimes also called deification or divinization. The second article presents theosis as a New Testament and evangelical doctrine. This first article presents theosis as a biblical and historical doctrine. The first major section of this article analyzes the main biblical texts for the doctrine of theosis; their interpretation and appropriation for theosis. The second major section of this article gives an overview of historical development of the doctrine of theosis, from the beginning of Christian thought to modern era. It shows that theosis was not limited to Eastern theologians but was also represented in the West in certain mainstream theologians and movements. Because of its biblicity and historicity, theosis should be considered an essential historical doctrine of the Church.
More...
Review of: Lois Tverberg, Reading the Bible with Rabbi Jesus (Čitanje Biblije s rabinom Isusom) Grand Rapids: Baker Books, 2018., str. 288.
More...
