Ökumenische Rundschau, 70. Jg. 2021/4.
Review of: Ökumenische Rundschau, 70. évf. 2021/4. Evangelische Verlagsanstalt GmbH, ISSN 0029-8654, ISBN 978-3-374-06991-0, 135 old.
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Review of: Ökumenische Rundschau, 70. évf. 2021/4. Evangelische Verlagsanstalt GmbH, ISSN 0029-8654, ISBN 978-3-374-06991-0, 135 old.
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The study focuses on the human side of apostle Paul: his mentality and his characteristics manifested in social interactions. Analysing the changes related to his conversion we realise that he did not become a different person, rather his real God-given personality came to be revealed in his ministry for God. We may consider Paul’s way of life a practical lesson, exposing an example to follow. Tracing the chronology of his mission trips we observe the dynamics of his social network, referring to companions joining and leaving the team and contacts of various intensity. Considering the findings of social psychology, we examine the features of mission teams formed around him which cohere with recent recommendations on how to be effective in teamwork.
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This paper aims to discover the various problems of the term syncretism, and its definition in anthropology, religious studies and theology in relation to the Korean Protestant inter-denominational discourse. Before being able to evaluate any case or accusation of syncretism within the Korean context, we need to realise, that even the term itself is a widely disputed concept. The first half of this paper examines the various standpoints related to the relevance or irrelevance of the scientific use of syncretism. The second half of the paper aims to shed light on the specific areas of the traditional Korean religiosity found to be in a direct or indirect relation to the Protestant Korean Christianity. The study chose to work through the traditional shamanism of Korea, since it is the tradition, that is most frequently correlated with Korean Christianity. In the last part of the study, the author brings several pro and contra examples regarding the question of the syncretic relation between Korean Protestant Christianity and the local shamanistic traditions. A Korean source-based research is still to be conducted for a more conclusive standpoint on the matter and further research on the question of the terms syncretism, inculturation and indigenization could also yield interesting results.
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The purpose of our article is to emphasize the love of the Romanian people towards God’s saints. In this respect, willing to complete its heavenly treasure, the Romanian Orthodox Church started the process of canonization for several saints of this country. Thus, the Metropolitan Church of Banat has introduced fathers Ilarion Felea and Calistrat Bobu to the people, as an example of actuality. Together with Saint Iosif of Partoș, they will form the saint triad of Banat.
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The Holy Gospel read today at the Divine Liturgy has many and profound meanings for man today. We must first understand that demonizations are an objective reality and not a product of human imagination. Common in Antiquity, they are also found in the Old Testament period, not a few being the scriptural texts that record them. As believers, we must not fear the power of the devil, for he can have dominion over us only as far as we can.
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Salvation for Gnosticism does not involve the dynamics of asceticism and the assumption of the Cross over time, the confession of the Orthodox faith as an act of trust in the presence and work of the Holy Trinity to recover its fallen creation. The Gnostic demands and wants instead an immediate look at the work of life inside the cosmos, a decisive indication that deciphers the riddles of heaven and earth. The concept of ‘gnostic‘ comes from gnosis, a word that in Greek means knowledge and that comes to designate those people who believed they possessed the true saving ‘knowledge‘ that would bring both redemption and redemption. We should note that there are categorical differences within the different Gnostic groups that differ not only in enigmatic statements but also in an overwhelming diversity of expression and conceptions. There are two sources of information for christian gnosticism: the first and most important is the writings of the Church Fathers, who are the Church‘s apologists against Gnostic groups because of their different teachings, beliefs, and practices. These writings are often a slander of christian gnostics in many ways. The second source of information is that of the Gnostic writings that provoke the performer unexpectedly for a long time, because these writings are particularly enigmatic and complex, being extremely difficult to recover the original intention and meaning. After all, these texts were designed for the ‘chosen‘ or those who possessed special knowledge and held the key to deciphering esoteric statements, as well as those present in the Gnostic literature as far as can be found.
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The purpose of the Orthodox Church is to preach peace and good understanding between nations and peoples. She was a peacemaker as her Founder, Jesus Christ, asked for and asked of her believers today. In the light of the teachings given by the Savior Jesus Christ and following the line of our ancestral tradition, the Romanian Orthodox Church has contributed to solving social problems. She was with the people in her efforts to maintain the unity of faith, nation, language, culture and freedom for a better life. In the most difficult moments of the history of our nation, the priests were not absent from those who sacrificed themselves for the holy cause of the ideal of freedom, being at the forefront of the people through their mission to shepherd and serve even with the sacrifice of life.
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Today’s religious syncretism proposes to choose between many variants in which Christians can address to God. A combination of teachings often foreign to Christian teaching. Its most dangerous part is that it has spreaded out among the Christians that it does not matter where and how you pray, God is the same everywhere. Is this really true? As we are looking at this aspect only from a christian point of view, there are a lot of christian cults that have appeared throughout history, different from the Church of Christ, which offers many solutions for redemption, often adapted to the requirements of the society. Personally, as a person whose soul seeks to be saved, it is very important for me to get to know whether i am working for my redemption in the Church of Jesus or in another gathering which calls itself „apostolic” and which pretends to be from Jesus, but it is actually not. Why it is so overriding this detail? It is principal, because Jesus Christ warns us to beware of „lying prophets” and „lying christs”, who even if they speak in the name of Christ, they will not be from Christ, because they provide a half-Truth. This half-Truth is called also a lie. That’ s why it is more important than any other consideration to find a method or a manner which can lead us to the true Church of Jesus Christ, where we could rescue our souls. Of course, there are plenty of methods which could help in this case, but the method that I want to submit in this article is „the filter of the Early Church”. Through this mechanism, after two thousands of years, i can realize which worship from dozens of contemporary Christian cults is the true Church of Jesus Christ.
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The question which concern in a lot of people’s minds “Why would someone join monasticism ?” is absolutely normal; for anyone would be surprised when seemingly educated healthy individuals give up their family, friends, success, and everyday comforts to live in solitude, hardship, anonymity, and generally a life full of shortages. This is the question our article is trying to answer using analytical and comparative methods. So that, I intend to highlight the beauty and weight of such a decision, and to thoroughly explore and explain what we know as monachal values and how contemporary friars abide by them, as well as the world’s perception of the conventual life. People try to justify this shift in livelihood through a series of apparently rational answers, which do not necessarily reflect reality. Therefore, some think a person decides to join monastic life after a shocking event which led to self-doubt, or due to hopelessness. They might even consider he who desires such a path a deserter from life’s responsibilities and duties that were too much to bear. However, those who come to such conclusions, overlook the fact that friars do not lead a quiet and care-free life in the convent; quite the opposite - by leaving their former life behind, they are in the frontline of the spiritual warfare.
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From the above we could conclude that the care for beauty, the preservation and protection of old buildings, both civil and church (some even as historical monuments), the maintenance of roads or the construction of new ones, the struggle with nature through land improvements, the provision of various conditions for medical, cultural and educational services, as well as public utilities - in general - has been a permanent concern of the local council of Veţel City Hall in picturesque Hunedoara County. All these achievements coincide with the mandates of Mr. Popa Petru, whom we can consider a real benefactor and an example worth following.
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The church is not just for the elders who regularly attend it at the sacraments or church hierarchs. It addresses a continual invitation to Christ to all young people, girls and boys, according to the love that the Savior had for them, ,,Young, I tell you, get up! (Luca 7, 14). And they are called to the great supper to rejoice with God and his saints in the salvation prepared for mankind through the bloody sacrifice on Golgotha. Working with young people requires special attention and proper training from the altar servants. Today’s theology must be anchored in the pure living of the Church, which is the only key to solving the riddles of youth. For every young person, the supreme model remains Jesus Christ who comes into the world to save people, not to judge them. Beyond that, young people should see in church ministers patterns of Christian behavior and morals, guided by the expression ,,deeds not words”. By helping them to be saved, we will be saved.
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Poznato je da je dolaskom Turaka u naše zemlje veliki broj domaćeg stanovništva prešao na islam. Naročito u Bosni, gdje je proces islamizacije bio mnogo širi i brži nego u ostalim našim pokrajinama. Takav tempo i širina tog procesa dovođena je uglavnom, u vezu s »bosanskom crkvom« i progonima njenih pristalica pred samo potpadanje Bosne pod tursku vlast. Plemstvu koje je primalo islam Turci su, kako se zna, obično ostavljali u posjed njihove zemlje kao timare. Premda su i hrišćani-spahije u ranom periodu dobivali timare bez nekih većih uslova, osim potvrde vjernosti sultanu, Turci su se ipak oslanjali na muslimansko stanovništvo.
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The trend of Christianity in Nigeria today is the emphasis on susceptibility to curses, and ‘inherited curses and effects’. It is in this context that this work examines the exhortation of Jesus on returning blessing for a curse (Luke 6:28a). The work undertakes an exegetical study of Luke 6:28a. It concludes that: Discipleship in Luke implies membership in the family of the blessed people of God. Christians are recipients of the promised mercy and blessing from God through Christ and therefore a blessed people. Being blessed by God implies being protected against all forms of curses, and being transformed into dispensers blessing. Assured therefore of God’s protection in the blessing received, Christians are mandated to bring that blessing to bear on their societies, remit blessings even in response to curses and persecutions. Because having been blessed they are protected against curses. While being blessed secures one against curses, returning blessing for a curse enforces that security and serves as an antidote. Christians should never curse; it goes against their mission as dispensers of blessings. Christians should never be afraid of being cursed, because they are fortified against any curse, and membership in Christ breaks and impedes all forms of curses.
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Contemporary societies are increasingly pluralistic, even in terms of their values, ideals, and norms of behavior. What should the state and its institution’s attitude be toward citizens who have different and sometimes contradictory views on moral issues? One proposition is the principle of neutrality, particu- larly in the most controversial areas. This article outlines the characteristics of basic models of ethical neutrality and their practical application in specific areas of social life. A critical assessment of the consequences of introducing this principle sheds light on the need to search for a different definition of the state’s role in morality.
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This article presents the Congregation for the Clergy’s reflection on the state of the parish and conditions for pastoral care. The congregation’s most recent instruction entitled The Pastoral Conversion of the Parish Community in the Service of the Evangelizing Mission of the Church presents the authors’ vision for renewal of the parish community and pastoral care within the parish setting. This article is the first of its kind to present the bases for, the conditions of, and the direction that such renewal should take. The need for renewal stems primarily from ongoing cultural changes that are taking place in the modern world. The renewal should transform the parish into a sanctuary where the Word of God is proclaimed in a way that the faithful understand. The parish should become a place of deep devotion to the Eucharist and a shelter for every person in need. In order to renew the parish, it is necessary to change parish structures. It is also fitting to introduce changes concerning the agents of pastoral care and to engage the laity in pastoral care of the parish. Through textual and comparative analysis as well as textual criticism, the author presents the model of parish pastoral care according to the Instruction The Pastoral Conversion of the Parish Community in the Service of the Evangelizing Mission of the Church.
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This article is an analytical and interpretive reading of the Mexican film di- rector Carlos Reygadas’ work in light of “semina Verbi” (seeds of the Word). In his films, Reygadas explores the alienation and confusion that man, who has rejected traditional values and faith in God, experiences in the modern world. At the same time and like his characters, Reygadas seeks transcendence and the possibility of spiritual rebirth. His films are not strictly religious, but they do contain faint echoes the Gospel or semina Verbi, meaning “seeds of the Word” that are present in non-Christian cultures and secular works of art. As John Paul II said, the Spirit sows seeds of the Word in different rites and cultures that open them up to the fullness of meaning in Jesus Christ. Viewers can find semina Verbi in different elements of Reygadas’ films, including: the characters’ motivations, aspirations, and actions; the symbolic structure of the film’s space and time; and in the specific narrative style that invites viewers to meditate and contemplate. This Mexican director’s films echo man’s hidden longing for the spiritual world and for union with the sacred, with nature that surrounds him (which is “divinized” in many films), with himself, and with his spirituality that has been lost. An essential element of Reygadas’ work is the pursuit of transcendence understood in a specific way. The director does not seek metaphysical order in his works. Instead, he uncovers the biological and bodily dimensions of the world and recalls the eternal cycle of death and rebirth in nature. This is why transcendence often has a sexual dimension in Reygadas’ films; his characters experience a renewed physical interaction by which they transcend themselves. This type of experience leads the characters from passivity, stagnation, and death to the vitality and life. Reygadas’ characters’ search for metaphysical and spiritual transcendence and their experience of bodily transcendence are motivated and characterized by something similar: the desire to transcend their own limitations and barriers an experience of contact with the One Who surpasses man, or that which man surpasses. The presence of images of transcendence and hidden semina Verbi are important determinants of Reygadas’ creative works.The cinematic reality that he creates is a distant sign of a higher order established by something other than man, and, yet, it is an order over which man has an overwhelming influence.
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This article considers whether the popular Polish drama-crime television series Ojciec Mateusz [Father Matthew], which is directed by Maciej Dejczer and has been broadcast on TVP1 since 2008, prompts viewers to reflect on Christian moral norms. This research includes the fields of cultural studies and moral theology. From the point of view of moral theology, the theme of Ojciec Mateusz is the battle between good and evil, the basis of which is the tenets of the Decalogue. This study attempts to answer the questions: Is the religios- ity hidden in this series, which does not assume the religiosity of the series’ viewers, evoke religious sentiments among those who believe? And, does the series affect the moral formation of those who do not believe?
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Original sin enters the area of interest of a sociologist in the context of three questions: 1) as part of research on the religiosity of a given population, they may ask how widespread belief in this dogma is and how it changes over time; 2) within the theoretical reflection, they may try to point out the causes for these changes and significance of the latter for a given religion; 3) they may finally ask whether the idea has influenced or is influencing sociology itself, e.g. its underlying anthropological assumptions. I will take a brief look at these three points.
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The article deals with the problem of creation – a reality that has been talked about since ancient times. Many accept this concept, while some reject it as unjustifiable. The author tries to show where difficulties come from, and then generally say who the Creator is and what created reality is. He also raises the question of how what is general relates to marriage and the family.
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It is often said that in modern times we are dealing with a strong tendency to secularize all manifestations of personal and social life. And indeed, when it comes to the traditional understanding of religion, this is the case. Some even argue that religion is a naturally vanishing phenomenon, which means that there is no future for it (Dennett). However, many postmodern humanists have a different view. They argue, for example, that the present times are not so secularized (Habermas), and religion also plays an important role in the lives of individuals (Kristeva) and societies (Bauman), which should be used for the good of the emerging new culture. However, this understanding of the new religion stripped of its transcendental references is also questioning the durability and value of the new culture based on it.
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