En este artículo, presento el testimonio del pueblo indígena de la Sierra Tarahumara, en Chihuahua, México, a partir de una entrevista con el padre Enrique Mireles, sacerdote jesuita y director del Complejo Asistencial Clínica Santa Teresita (CACSTAC), una labor comenzada por el padre Luis Verplancken, S.J. en 1963. Basándome en la entrevista con el sacerdote, discutiré las similitudes entre la moral cristiana y la práctica Rarámuri, con la finalidad de proponer el concepto de kórima como una manera de comprender y enseñar la Caridad, elemento central de la teología cristiana-Rarámuri. Para ello, acudiré también a la formulación del filósofo escocés Alasdair MacIntyre, específicamente a lo presentado en su obra Animales racionales y dependientes (1999), y su incorporación del concepto Lakota wancantognaka como referente de la virtud de la justa generosidad.
Palabras clave: Cristianismo indígena. Kórima. Wancantognaka. Justa generosidad.
Tekst dotyczy chrześcijańskiego rozumienia pojęcia “apokalipsy”. Autor prezentuje oryginalny sposób odnowy eschatologicznego myślenia w świecie współczesnym. Aktualne wydarzenia, ruchy społeczne i ideologie postrzegane są często jako fenomeny o charakterze apokaliptycznym, ponieważ powodują lęk, beznadzieję i fałszywe rozumienie Boga. W artykule jest podejmowana kwestia myślienia apokaliptycznego w pierwotnym Kościele, którego istotą jest wiara w zmartwychwstanie i powtórne przyjście Jezusa Chrystusa. Na podstawie teologicznej analizy apokaliptycznej doktryny pierwotnego Kościoła i Apokalipsy św. Jana, autor proponuje metodę przeciwdziałania lękom ludzi XXI wieku. Lekiem na wszystkie lęki jest nadzieja, która stanowi element konstytutywny chrześcijańskiego myślenia apokaliptycznego.
A vocação à liberdade é a temática central da perícope Gl 5,1-6. Em um momento de conflito espiritual na comunidade dos gálatas, Paulo dirige sua Carta aos cristãos que correm o risco de perder a liberdade ao aderir a outro evangelho que não o de Cristo, que ele lhes anunciou. Perder a liberdade significa retornar a uma vida de escravidão, e jogar fora a salvação que Cristo nos conquistou, afinal “é para a liberdade que Cristo nos libertou” (Gl 5,1). Diante de dois caminhos que são antagônicos – a justificação pelas obras da Lei e a justificação pela fé em Jesus Cristo – os gálatas são chamados a viver a liberdade dos filhos de Deus. Através de um estudo exegético, a partir do Método de Análise Retórica Semítica, o presente artigo constrói um percurso de compreensão do chamado à liberdade feito por Paulo aos Gálatas, e que continua de grande valia para a vivência cristã na atualidade. Em um tempo em que nem sempre é claro o que o Espírito nos inspira, em que a própria liberdade ainda não é uma vivência espiritual consolidada, ou até desejada, Paulo transmite com clareza ímpar a importância de promovê-la e defendê-la de todos os caminhos que a possam corromper. Jesus é nosso juiz e Salvador, e só Nele a obediência a Deus se torna possível ao ser humano. A fé que opera através do amor cumpre toda a Lei (Gl 5,14)
Through the efforts of Peter, Paul, and the other apostles, the gospel of Jesus Christ was transmitted to those who worshipped the many gods of the Greeks, Romans, and other Mediterranean peoples. This article offers an overview of Graeco-Roman polytheism and the complex relationships between its adherents and the worshippers of Christ, from the first century to the first Roman law commanding conversion in the sixth century. It focuses primarily on pagan cult and philosophy, official (especially imperial) attitudes toward religion, and normative Christian theology and practice. The article also discusses the participation of Christians in rites traditionally offered to the gods and the problem of the survival of such rituals into later Christianity.
Cristian Estiven Camargo Escobar, Juan Daniel Causil Orrego
El presente texto tiene como propósito analizar teórico-conceptualmente las prácticas pedagógicas de la ética implementadas por los docentes en la universidad tradicional y la universidad popular en los años 2010 – 2020. Teniendo en cuenta, primero, las características inherentes de la universidad tradicional tanto en sus orígenes y principios fundamentales; segundo, las practicas pedagógicas de la ética en el rol docente; y tercero, el advenimiento, desarrollo y propuesta de la Universidad popular. Mediante este análisis fue posible develar los paralelismos entre sus divergencias y puntos de encuentro con base en la ética-práctica del rol docente, para el mejoramiento continuo tanto de esta área del conocimiento como de los demás saberes en general.
The Parish is a basic administrative unit of the Catholic Church and the Evangelical Church of the Augsburg Confession in Poland. The research aims to formulate – building on the analysis of the fundamental laws of the Churches in question – a common list of the rights and duties of the parish. One can even say that there is “one Christian parish” which can be seen from a catholic and evangelical perspective.
El nuevo Libro VI pretende fomentar más la aplicación del derecho penal canónico. Hay cánones que tienen claramente este sentido, otros que se han reelaborado con la misma intención, y la redacción procura ser más clara definiendo mejor los pasos que se han de dar. Aumenta el número de delitos (los de índole sexual tienen un importante precedente en el m. p. Vos estis lux mundi), la regulación de la remisión de la pena es más rigurosa, se reducen notablemente las penas facultativas y aumentan los plazos de prescripción. Con todo ello se endurece la disciplina penal con respecto al CIC de 1983. Por otro lado, el derecho penal se hace más aplicable a los laicos y se subraya la exigencia de reparar los daños que pueda generar el delito.
Presentación de los dos volúmenes de la obra de Ernest Feil, Religio.
I: Die geschichte eines neuzeitlichen Grundbegriffs vom Frühchristentum bis zur Reformation (Forschungen zur Kirchen- und Dogmengeschichte 36), Vandenhoeck & Ruprecht, Göttingen 1986, 290 pp., ISBN 3-525-55143-6
II: Die geschichte eines neuzeitlichen Grundbegriffs zwischen Reformation und Rationalismus (ca. 1540-1620) (Forschungen zur Kirchen- und Dogmengeschichte 70), Vandenhoeck & Ruprecht, Göttingen 1997, 372 pp., ISBN 3-525-55178-9
Mahdi Hasanzadeh, Ali Ashraf-Imami, Sorush Ghanbari
According to the teachings of the Shia, Imam Ali (AS) has unique features by which he earned the merits of becoming the successor to the Prophet (pbuh) as the Imam and Wali. One of the most important of his features is his similarity to the Jesus as one of the greatest prophets before Prophet Muhammad (pbuh). This similarity was first mentioned in some Islamic traditions, especially the ones narrated through Shiite Isnad in interpretation of the verses 57-59 of the Surta Az-Zukhruf. In these traditions, the Prophet has regarded the Position of Imam Ali (AS) in his nation the same as Jesus's Position among the Israel. The Quran has cited the inimical arguments of the Arab infidels against this prophet's saying: they considered the worshiping of their own gods better than accepting Prophet's remark in equating his cousin with Jesus (pbuh). By resorting to this remark, the infidels regarded worshiping their own gods more preferable than deifying a man. Therefore, the first and most prominent similarity between Imam Ali (AS) and Jesus Christ (pbuh) is attributing divinity to Imam Ali (AS), at least by some of his extreme lovers. The Quranic command saying: "Do not Exaggerate about your religion… .(Quran 4:17) refers to the Christian extremism in deifying Jesus, But soon word Ghali was borrowed from this verse and used to refer to Shiite extremists. Moreover, the Quran (4: 159), talks about the advent of Jesus Christ to his followers before their death .The same concept has been mentioned in Shiite traditions about Imam Ali (AS), according to which, he is believed to be present beside every dying Muslim individual. This appearance of Imam Ali (AS) would remind us the idea of Imam Ali's (AS) return to this world. Thus, the return of Imam Ali (AS) to this world is the third similarity between Imam Ali (AS) and Jesus Christ (PBUH). Not only the return of Jesus has been mentioned in in the Christian tradition as the one manifested to the apostles after his ascension and also his return as the Messiah, the savior of the world, but in the Islamic tradition and the Koran (AZ-ZUKHRUF: 61) it is also pointed out that Jesus's (pbuh ) return is certainly a sign for resurrection. It is so interesting that in Shiite commentaries under this verse and other Quranic verses (Naml:2) the return of Imam Ali (AS) to the world has been mentioned as eschatological signs. This return happens due to the high position of Jesus Christ and Ali (AS) both of whom in Christian and Shiite traditions possess the two concepts of ascending and descending. It is narrated from Imam Ali (AS) that he described himself as having the quality of return. The reflection of such remarks among the Shiite extremists led to the denial of Imam Ali's death and his divinity. The extremists who were known as Nasiris expressed the divinity of Imam Ali (AS) in the form of trinity and in Baktashi Sufism; this concept has been elaborated as the three hypostases of Allah, Muhammad and Ali. In Ibn Arabi mysticism the divinity has been manifested in ultimate authority he considers for both of them. Besides all these similarities, the miracles done by Imam Ali (like: the revival of the dead, speaking in the cradle, and rising in the clouds) are all similar to the ones narrated for Jesus Christ. Furthermore, Imam Ali's moral features like his chivalry and piety match the qualities of Jesus inferred from his biography.
Bu çalışmada, Mollâ Câmî ve haşiyelerindeki metafizik açıklamalar ele alınmaktadır. Bu eserler, Osmanlı medrese eğitiminde yaygın olarak yer edinmiş gramer metinleridir. Bu eserlerde bir dil bilgisi konusu olarak cümlenin kuruluşu, bir varlık sorunu olarak ele alınmakta ve cevher, araz, madde, sûret, yakın sebep, uzak sebep gibi metafizik kavramlarla işlenmektedir. Bu eserlerin müellifleri, Aristoteles’in fizikte uyguladığı dört sebep nazariyesinin kelâmcılar tarafından kabul edilmiş şeklini cümlelerin çözümlenmesinde esas almışlardır. Böylece Mollâ Câmî (ö. 898/1492) ve yorumcuları kendilerinden önceki gramer bilginlerinden farklı bir yaklaşımı ve terminolojiyi benimsemişlerdir. Bu itibarla nahiv tarihi açısından, onları ayrı bir ekol olarak ele almamız gerekmektedir.
Pesce’s work consists of two parts that exhibit respectively a reconstruction of the historical Jesus and the origin of Christianity based upon a critical dialogue with Käsemann, Dupont, Allison, among other European lines of interpretation (10). Pesce’s book portrays a presentation (pp. 5‒10), two parts with five chapters each, bibliography (pp. 227‒257), index of names (pp. 259‒263), and general index (pp. 265‒267).
The paper presents a study on translations of a Greek word ποταμοφόρητος occurring in Rev 12 : 15. The Greek hapax legomenon ποταμοφόρητος is used in Rev 12 : 15. The part of the sentence containing ποταμοφόρητος is translated as: to sweep her away with the current. G. Schneider suggests a correction of the meaning of the word, concentrating on the conjectural purpose of being taken by water (drowning). In order to analyse this issue we begin with the study of etymology of the ποταμοφόρητος. It comes from the noun ποταμός and the adjective φορητός, which is a derivative of φορέω. Composita (compounds) formed with φορητός did not refer to any idea of a mortal threat. Till the turn of 19th century ποταμοφόρητος, apart from the Bible, was only certified in the Hesychius’ Lexicon (5th or 6th century). The Egyptian papyri, uncovered and analysed on the turn of the 19th and the 20th century, in which the ποταμοφόρητος is related to the overflows of the Nile, let us doubt Schneider’s proposal, however, still do not solve the problem. The next stage of the research consisted of the analysis of the classical and antique translations of Rev (VL, Vg, Syriac and Coptic translations), as well as Latin and Greek patristic commentaries, which support one of the aforementioned interpretations. The commentators understood the river carrying the Woman as the image of Church persecution and a desire to place the Church under the command of evil forces. One of the versions of the translation of Vetus Latina (type I) suggests that the archetype of the water torrent in Rev was the Nile. In the light of classical explanations as to the reasons of the river’s floodings, as well as the parallel in Ezek 29 : 3. 6 we can assume that it was the Nile that served as the archetype of the spewing torrent for the author of the Revelation.