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This article concerns some of the implications of the Christian discipleship reflected in four of Jesus Christ’s missionary speeches. Here, I am referring to the speech of the Light of the World (John8:12-59), The Good Shepherd speeche (John 10:1-21), Jesus’ Prophetic speech to His Disciples (Mark 13; Mathew 24:1-25:46; Luke 21:5-36) and, not ultimately, the theological speech of the Lord Jesus Christ on the Eucharist seen as the main goal or purpose of the mission (John 6:22-71). All these speeches contain references to the implications of the discipleship which any Christian have to assume, if he/she wants to be an authentic missionary. Whether we talk about the light that every missionary must emanate into the world, or about the love and sacrifice of a true shepherd for his parish, or the continuous vigilance of the members of the Church, or about the necessity for communion with the Holy Trinity through the Holy Eucharist Sacrament, they all converge to a fruitful and effective missionary act.
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Artykuł został poświęcony opisowi nienotowanej dotychczas w literaturze naukowej rękopiśmiennej cyrylickiej karcie pochodzącej z bośniackiej Ewangelii tetr. Datowana na XIV wiek pergaminowa karta przechowywana jest w Monasterze św. Dionizego na św. Górze Atos, w greckim kodeksie Ewangelii nr 122. Artykuł wieńczy edycja tekstu analizowanej karty (J 19,15-21 i 23-28) oraz analiza tekstologiczna.
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The Ignatian Spiritual Formation in The Priesthood. From the Roman College to the Institute of Spirituality of The Pontifical Gregorian University of Rome. The present study aims to analyze the importance of the spiritual formation of Seminarians and Priests in the present times. Assuming that the most delicate part of the formation concerns the work of the divine grace, the exhortations of the Pontiffs, from Leo XIII to Francis insist that the good dispositions of the Seminarians help them to find in their Formators the spirit, better understanding and all the help to reach the state of perfection, called priestly holiness. As one of the forms of the celebrations of the 60° anniversary of the Institute of Spirituality of the Pontifical Gregorian University, this paper also has the purpose of some genuine expressions of gratitude for the contributions of Fathers Herbert Alphonso and Maurizio Costa, two Jesuits who have been called to the Father’s House. Together with Father Franco Imoda, they were sensible toward the needs of the Church with great courage. As an answer to these expectations and on the explicit request from Congregation for the Catholic Education of the Holy See, Father Joseph Pittau S.I., the then Magnificent Rector of Pontifical Gregorian University, founded, the Interdisciplinary Center for the Formation of the Formators in Seminaries (CIFS = Centro Interdisciplinare per la Formazione dei Formatori nei Seminari) in May 1996. Our conclusions synthesize the results of the research, and place in prominence the mission of the Institute of Spirituality as an expression of its fidelity to the inheritance of the Roman College.
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Le thème du (terrible) jugement dans la liturgie d’une église catholique orientale. Essai d’une lecture de l’imnographie propre au dimanche gras dans la prospective de la réception du concile Vatican II dans l’Église roumaine unie. L’approchement au thème du jugement lors du dimanche gras dans le rite byzantin suppose une vision négative si non épouvantable sur les réalités ultimes et sur Dieu-même. L’autrice propose une réflexion sur l’opportunité de son aggiornamento dans la dynamique de la réception du concile Vatican II dans le contexte de l’Église gréco-catholique de Roumanie, en tenant compte du progrès des études bibliques, du développement théologique, de l’évolution des visions pédagogiques, etc.
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The work discusses a correlative relationship between the notions of the personal and the private in the context of biblical psalmist’s piety. Elements of anthropology (heart, soul, face) will obtain considerable importance, particularly the ideas of face and soul ( פנה and נפש ). These will be corresponding to the Greek idea of προσοπων (prosopon), person. The authors will insist on the distinction between the ideas of personal and private, but they will also recognize the interdependence of these ideas, in recognition that the individual and the societal, are both contributions in the building of the subject as the self. In Paul’s Hymn to Love (1 Cor. 13) the complementary nature between the personal and the private is evident. There we find both passive and active subject’s role claiming this double aspect of the human subject - personal and private. Discussion in this work follows longterm debates over the nature of the subject, its personality, and its privacy.
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This article summarizes some of the wellknown archeological and historical evidence for testing new hypotheses that the tenth century BCE biblical Egyptian King Shishak is not identical to the historical Egyptian Pharaoh Shoshenq I (943–922 BC(?)). The recent views of several scholars (e.g., David Rohl (1950–) and Peter James) is contrary to the conventional Egyptian chronology and Champollion’s (1790–1832) 1828 findings. The historical accounts of Shishak in the Books of Kings and Chronicles of the Old Testament are compared to conflicting interpretations of the Shoshenq I hieroglyphics on the Bubastite Portal at the Karnak Temple of Amon-Re. After the reconsideration of these controversial sources, together with a new chronological theory, derived mostly from genealogical sources, Shoshenq I may be a later Pharaoh. According to some scholars the Hebrew Bible reference to Shishak may be one of the Ramesses Pharaohs. This newly proposed timetable shortens the timescale either of the Third Intermediate Period (TIP) or the Centuries of Darkness (CoD) period and might provide a better synchronicity between biblical and Egyptian chronology.
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A research on the rise and decline of the Romanian Orthodox religious media in the last 30 years cannot ignore the paradigm shifts caused by the emergence of new information and communication technologies and the global Internet network. The theological and spiritual contents do not instantly adapt to technological innovations and, therefore, the printing press remains a space for reflection in religious communication, between the opportunities and risks of rapid change. The transition of religious publications from print editions to online editions is necessary. However, by virtue of spiritual discernment, it requires a balance between tradition and renewal. This balance is kept due to three elements: the respect for the heritage of the printed sacred culture, the pastoral care for the older generations and the awareness of the responsibility for the unaltered transmission of the spiritual content of faith to the generation of digital natives.
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In this article, the author presents and analyzes Exodus 3-4 focusing on the narrative and analyzing the biblical symbols that serve as a basis for outlining the mission of Moses, regarding the deliverance from Egypt, as well as its messianic elements. The article ends with a series of considerations relevant to the ascetic and spiritual implications of the text.
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Tatian the Syrian is important in many ways for understanding the paths taken by the theology of the early Church. His apologetic work was methodologically different from other apologists of his time. While Justin, Athenagoras, Clement, Melito and others were trying to show how Christianity is acceptable to the Greeks, Tatian wants to show his superiority. His Diatessaron provided him a permanent and respected place in the memory of the Churches of the East. On the other hand, his encratism, as well as specific understandings of the Logos, the soul and the place of the Old Testament in the Christian tradition, classify him among heretics. Therefore, the analysis of his teachings is a necessary element of understanding the developmental paths of ancient theology.
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In chapter 12 of the Apocalypse, key to the whole work, there appears the mysterious figure of a Woman clothed with the sun. Throughout history, this figure has been interpreted in many different ways. The average reader spontaneously associates her with Mary, as artists often portray the Mother of Christ according to the apocalyptic description; however, the oldest commentators saw in the Woman the People of God of the Old and New Testaments. Later on, the Marian-ecclesiological interpretation became widespread – and is often accepted in our Times – which perceives the Woman as both Mary and the Church. Certain elements of the description of the Woman are more suited to Mary, others – to the Church, and many can be interpreted in both senses. This is shown in the second part of the article, which discusses the individual symbolic elements of the image of the Woman, emphasizing the references to the texts of the Old Testament.
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Addressing mostly priests and Religion teachers, but also any believer,the entire publicistic series that we commence at this point desires, in astraightforward, plain and clear manner (without proposing thematic biblical theologyapproaches, but by means of a rigurous selection of minimally commentedtexts), 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 OurSaviour, Jesus Christ, present, alive and active in all undertakings of His Church.
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In the eyes of God, nobody is without importance, indifferent, petty, or less valuable. Each person has his/her own worth. God is counting on us, not on our would-be possessions, but on who we are. God brings forth His love for us as One Who has planted the seed of love in us, ever since He has created us. Each human person is the fruit of the love of God. Would God renounce His love for the human beings? Never, regardless of the depth of our fall. The Hands that Jesus lent to Zacchaeus do not judge and do not condemn. They do nothing but bless, giving everything and expecting nothing in return. The love of Christ is not forced upon the loved one; His love and His forgiveness are boundless and unconditional. The love of God does not depend on our redemption, or on the changes in our lives. God is the same, always present, always ready to give and forgive, no matter what our reaction is.
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This article aims to make the acquaintance to readers of almost unknown Abel’s Life that is saved in the Syriac language, and probably originally written on it, as well as its theological background. By a brief introduction, translation of Life form the syriac source and his theological analysis, it can be seen how the author of Lives, certain Simah, used a biblical story as a basis to bring out his faith that the entire history is christocentric. According to him, all the righteous men from the time of creation of the world and man, participate in Christ’s event of the Cross and the Resurrection.
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