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The following article is an attempt at a description of modifications of the phraseologisms of Biblical provenance used in Russian aphorisms. The foundation for the analysis was the classification of phraseological innovations proposed by Stanisław Bąba.
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The text is a reflection of a well-researched professional publication by Tomáš Rataj České země ve stínu půlměsíce (Czech Lands in the Shadow of the Crescent, 2002). After a multilateral acknowledgement of the book, the author fills in relevant items written by some of the staff of the Faculty of Arts MU, some of which were published only after the publication of Rataj’s work. Additionally, she refines, with reference to the study of Jan Kumpera (1994), the existence of a translation of the Bible into Turkish initiated by Comenius, namely its printing in the 19th century. At the end, the author mentions her personal teaching activities on the topic in the context of the honoured person of Jan Zouhar’s personality as a pedagogical ideal.
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The Gospel of Luke, with its universal message addressed to Jews and Gentiles alike, has been an “invitation” to Christian introspection and fortification. Christian cultic ministry has recorded the reception of the biblical text in its most condensed form, the history of the reception of the biblical text being carefully filtered. This study traces how events recorded in the Gospel of Luke have become paradigms of repentance over time in the preparation of the believer for Holy Communion. We have, therefore, the 24 chapters of St. Luke's Gospel and the 12 prayers preceding Holy Communion. Word-marks introduce the reader to the state of mind of the sinful woman, the prodigal son, the tax collector Zacchaeus and the robber (κακοῦργος) who has “repented”.
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He who delves into the writings of St. Gregory Palamas and strives to understand the meaning of his theology, cannot fail to remain, at one point, amazed by the beauty of such inspired and enlightened thinking, contemplating the richness of Godʼs work through the people who are opening themselves to him with all their being. Meeting Saint Gregory Palamas through his writings and knowing his life will always raise the question: how did a man manage to reach such an experience of spiritual life? How did he enlarge his heart to accommodate so much light of divine grace? What were the important moments in his life that brought him so close to God, but, above all, who were the people who shaped the personality of the great Thessalonian hierarch throughout his life?
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The importance of paying attention to one's life is important because it is meant to keep the believer more and more from remaining in the way of the Lord. In the writings of the New Testament, the phrase „remembering yourself” is used at least eight times, and in three of these places it is used by the Savior Jesus Christ. In the writings of the New Testament, the call to vigilance refers, on the one hand, to the vigilance or wakefulness of the body (to dedicate that time to prayer), and, on the other hand, to the vigilance of the soul, mind, or conscience. to be prepared for the battle with the enemy and always ready to leave this world). This exhortation was used by the Savior in His tenfold speeches, and in the rest of the New Testament writings we find it used at least ten more times. By the exhortations to watch over the body, the Savior did not mean a permanent deprivation of sleep, but the prolongation of the waking state of the body in order to to dedicate that time to prayer.
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This paper analyses from a missionary perspective, in accordance to the writings of the Holy Apostle and Evangelist John the Theologian, the importance that spiritual growth has in the lives of the faithful. The growth of the Church can be explained through the synergic collaboration of God with man, through the appropriation of the gospel by the faithful, who were models of Christ to the people of the world. Thus, the mission was fulfilled through the exemplary lives of Christians, the love of God being made accessible to them for the ones of the world. Expressing their faith through an authentic spirituality, Christians taught there neighbours righteousness, simplicity and innocence. They showed the world a certain way of living, but also of dying. They were present and in solidarity with their society, but also harmonizing their lives with the exigence of the gospel. The height of the spiritual lives of the faithful is a historical permanentization of the reality of the incarnation of the Son of God in the world, making possible the mission of the Church by the Grace of the Holy Spirit.
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In 2 Corinthians 11: 14 Saint Paul warns us about the tricks of Satan that can disguise himself as an angel of light. The exegesis of this text raises in some authors a reflection about the necessity of discernment during prayer. Imagination could bring confusion and misunderstanding, and could particularly become an open door for the bad spirit into the human soul. This is the problem that Diadochus of Photike points out. In his One Hundred practical texts, he explicitly refers to the Angel of Light (chapter 40). First, I intend to read this expression in the context of the same work, including a fundamental study of “imagination” (φαντασία) and “discernment” (διάκρισις). For the second part, I will introduce the exegesis of 2 Corinthians in Symeon the New Theologian, taking his teaching of Ethics XV, 89 as a basis: «Taste and see that who is darkness, presents himself to the imagination in the form of an angel of light» (ἄγγελον φωτός).
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In this study I will show the mystical content of the notions of mind and heart, as well as the relationship between them, presenting some physiological-medical approaches that confirm the spiritual doctrine of the union of mind and heart. An exponent of this interdisciplinary approach, living in the twentieth century, was St. Luke of Crimea. This author presents the traditional philokalic spirituality of the relationship between mind and heart through a physiological-medical discourse. Thus, this author confirms in scientific terms the spirituality of uniting the mind with the heart. At the same time, I will complete this interdisciplinary approach with some contemporary scientific studies that show that there is a real communication between mind and heart.
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For Saint Simeon the New Theologian, the prayer is a spiritual path by means of which the one who chooses to follow this path destroys the passions of the body. In the thoughts of the holy father, the prayer is not a work that belongs to the human mind or that pertains to reason by which man intuitively follows the path of life received as a gift from God, as it is neither just an expression of the heart that expresses the need to be in dialogue with God, but represents a whole range of manifestations of light by means of which the soul of the believer unites with God in holy communion. The prayer, in the vision of Saint Simeon, is the path that bestows upon man the joy and peace of the Holy Spirit, with the aid of which the feeling of solitude is banished and the certainty of the divine omnipresence is acquired. As such, the prayer remains a model of conscientiousness and uplifting of life, as well as the virtuous way of living, which spiritually nourishes the faith and the love as well as for God as for all fellow human beings. Therefore, for Saint Simeon the New Theologian, the prayer is the best argument for taking the path of Jesus Christ, the One Who enlightens by means of prayer the reason of man, which helps him to delve into the depths of scriptural and church teachings and which becomes the source of all spiritual joys. In this study, we aim to highlight the importance of the ascetic model of Saint Simeon the New Theologian, a model by means of which this Father of the Holy Church put prayer in a whole new light from the perspective of seeing God within light.
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In the context of the Homage Year of prayer in the life of the Church and of the christian and of the Commemorative Year dedicated to the Hesychast saints Simeon the New Theologian, Grigore Palama and Paisie from Neamț Monastery dedicated by the Romanian Patriarchate, the sight of divine light is an essential theme, both to the hesychastic saints. The hesychastic saints' concern for man's intimate encounter with God through prayer is so obvious that their life, work, and social work confirm that the spiritual life of the Orthodox Christian cannot be lived without aspiring to the sight of divine light.
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Since the twenties of the last century, the Anaphora of the Apostles, which is the subject of this study, has been the focus of attention of liturgical scholars. This is due to Patriarch Rahmani's discovery of the striking similarity between it and the Byzantine anaphora of St. John Chrysostom. Throughout all these years, this anaphora has been considered a primary tool for researching the history of the anaphora of St. John Chrysostom, especially in the absence of historical evidence supporting the authenticity of this well-known Byzantine liturgy. This article is concerned with presenting the role of the Apostles' anaphora, not merely as a research tool, as just mentioned, but rather as a basic liturgical source that rises in value to the importance of the earliest Christian liturgical sources, and which has played a crucial role in the history of Christian worship, and which deserves to be studied in greater depth. This study also provides the Romanian theological academic circles with the translation of the anaphora from Syriac, the language in which the text has been preserved and has been handed to us; it also helps those who wish to deepen this research process and reach new discoveries.
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This study aims to present the history of the feast celebrating the Presentation of the Lord at the Temple (otherwise called the Hypapante feast, from the Gr. Ὑπαπαντή - meeting) in the Eastern part of the Christendom from a theological and a liturgical perspective, until its official adoption in the Church calendar. At the beginning, the Hypapante feast was merely known as the „fortieth day after the Epiphany”, as Egeria notes in the oldest record of this celebration, marked – from the first moment – by great joy and solemnity as on any of the dominical feasts. Later, the date of the celebration will be established by imperial decree and the festal hymnography will be fixed.
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In his “Słownik języka polskiego” (vols 1-6, Warsaw 1807-1814) S. B. Linde included a large number of quotations from Polish 16th and 17th century Bible translations. They illustrate the semantic meaning of numerous words of the Polish language but also show alternative translation choices thanks to quoting parallel extracts from two or more Bible versions. Linde not only rendered great services for Polish and Slavic lexicography, but also pioneered philological research on Polish Bible translations. In addition, the lexicographer was interested in the translations of Luther and Skoryna, Lithuanian bibles and the Gothic New Testament of Ulfilas.
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This paper attemps to characterize the language of the latest Catholic translation of the Holy Scriptures, i. e. the Bible edited by the Society of Saint Paul (2008). The translation strategies adopted by the translators are discussed in respect of: 1) the translation of Polish Biblical style (established by the Rev. Jakub Wujek), 2) the tradition of the Millennium Bible (1965). The aim is to show the extent to which the translators managed to fulfil two postulates that are usually difficult to reconcile: faithfulness to tradition and comprehensibility of language. In the Millenium Bible the postulate of faithfulness is often fulfilled at the expense of comprehensibility. The Paulist Bible is a response to the challenges posed by the contemporary culture; it is meant to convey Biblical ideas in language appealing to the contemporary recipient. The author uses selected samples to illustrate how the Paulist Bible departing from the method of literal translation, manifested in, e.g., reflecting Semitisms, does not abandon the principle of fidelity and remains consistent with the idiosyncrasies of the Polish Biblical style.
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This study focuses on a rhymed adaptation of the four gospels, Jezusa Chrystusa Zbawiennego Pana Nowina Wspaniała wierszem rozgłaszana [Jesus Christ the Saviour and the Lord’s Gospel Most Magnificent in verse], published in Krakow in 2017 by Antoni Gazda under the pseudonym of Bogurym Polski. Subject to discussion are selected conventionalized constructions representing quotation variants: continuous linguistic units and textual sequences of different text genre status (biblicisms in the broader sense), established in the Polish language and disseminated in social discourse, e.g. “like sheep without a shepherd; the harvest is plentiful, but the labourers are few; no one can serve two masters; you cannot serve God and mammon; friend, go up higher; come to me, all you who labour and are heavy laden, and I will give you rest; learn from me; for I am gentle and lowly in heart; my yoke is easy and my burden is light; for all things are possible with God; by their fruits you shall know them; in my Father's house are many rooms; even now the axe is laid to the root of the trees.” The biblical phraseology treated as one of the basic exponents of the Polish biblical style in Bogurym Polski's work is preserved on a general scale, which can be interpreted as a general indication of compliance with the hieratic translation tradition. Individual modifications of biblicisms are those necessitated by the poetic form of the work. The basic types of change are addition of component(s) and changes in word order.
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Letërsia Shqiptare e Kosovës, si çdo letërsi tjetër, është rezultat i traditës, që u zhvillua në determinizime tejet të rënda socio-kulturore e kulturo-historike. Në planin historiko-letrar, me zhvillimin e saj, edhe në kontekst me Biblën Letërsia Shqiptare e Kosovës na del një fenomen i veçantë, që duhet të trajtohet në mënyrë të veçantë.
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La capacidad nómada del ser humano, el cruce de fronteras, los desplazamientos forzados, por la guerra o la violencia, está profundamente arraigado en el desarrollo la historia humana, en la cultura y en la psique. Todo ello puede ser agrupado dentro de las nociones emigración e inmigración que se estudian, hoy más que nunca, en los campos de las ciencias humanas como lo son: la antropología, la geografía, la demografía, la historia, las ciencias políticas, la sociología, la economía, y por supuesto, para el interés de esta reflexión, la teología bíblica.
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The aging of the world’s population is an issue of concern to people worldwide. Therefore, in our paper, starting from theology, we will try to explain why our population is getting older. At the same time, we will attempt to give some solutions to reduce the aging of the population. The starting point for our analysis, and thus the methodology of the paper, will be the theological analysis of selected parts of the Bible that can shed some light on the problem of population aging. In addition to biblical texts, our paper will use insights from other theological disciplines such as pastoral theology. Hence, we believe that the cause of population aging is first of all the state of mind of a nation. Aging is a self-explanatory sociological phenomenon that greatly affects people’s spirituality.
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Svjedočimo nepovratnom i dramatičnom procesu detabuizacije postojanja LGBTIQ+ tijela u njedrima Katoličke crkve. Taj proces detabuizacije bio bi teško zamisliv bez pape Franje na njezinom čelu, što je pogodovalo i širenju LGBTIQ+ senzibilnog pastorala u katoličkim biskupijama pretežito na Zapadu. Jedan od važnih plodova tog procesa svakako je i kampanja #OutInChurch – Za Crkvu bez straha, koja, poniknuvši na njemačkom govornom području, već prerasta u globalni crkveni pokret.
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