scholarly journals A vocação universal à santidade como horizonte da vida cristã

2019 ◽  
Vol 69 (275) ◽  
pp. 618
Author(s):  
Vinícius Augusto Ribeiro Teixeira
Keyword(s):  
Vatican Ii ◽  
The Third ◽  
The Bible ◽  
The World ◽  
The Common ◽  
Divine Life

Este artigo se propõe abordar o tema da vocação universal à santidade, a partir de três perspectivas que se enriquecem mutuamente. A primeira, percorrendo as páginas da Sagrada Escritura, evidencia o chamado à santidade como convite à participação na vida divina. Na Bíblia, a santidade compreende o acolhimento reverente e livre da iniciativa de Deus que nos consagra para uma missão no mundo. A segunda, retomando algumas linhas mestras da eclesiologia do Vaticano II, apresenta a santidade como horizonte da vocação batismal, fonte da comum dignidade e da legítima diversidade de vocações, carismas e ministérios. Por fim, a terceira, apropriando-se das intuições do Documento de Aparecida, aponta para o seguimento de Jesus como explicitação da vocação à santidade. Chamados a permanecer no Senhor, para viver da sua vida e compartilhar da sua causa, somos por ele enviados para continuar a sua missão, na força transformadora do Espírito.Abstract: Abstract: This article proposes to deal with the theme of universal calling to sanctity from three mutually enriching perspectives. The first of these, examining the pages of the Holy Scripture, shows the calling to sanctity as an invitation to participate in the divine life. In the Bible, sanctity includes the reverent and free approval of the initiative of God that consecrates us for a mission in the world. The second, resuming some master lines of the Vatican II Council’s ecclesiology presents sanctity as the horizon of baptismal vocation, a source of the common dignity and of the legitimate diversity of vocations, charismas and ministries. Finally, the third, appropriating to itself the insights of the Aparecida Document, points to the following of Jesus as the description of the calling to sanctity. Called to remain in the Lord, to live off his life and share his cause, we are sent by him to continue his mission in the transformative strength of the Spirit.

Epidemias y Religión

2020 ◽  
pp. 49-81
Author(s):  
Bruno Van der Maat
Keyword(s):  
Pastoral Care ◽  
Key Words ◽  
Adverse Reactions ◽  
Religious Groups ◽  
Government Regulations ◽  
The Third ◽  
The Bible ◽  
The World ◽  
Ethical Reflections

The current pandemic has seen some adverse reactions from the most diverse religious groups all over the world to government regulations. After having described some of their manifestations, this contribution analyzes what the Bible and some post biblical (patristic and Talmudic) traditions say about illness and pandemics. As it is ascertained that these sources contain very limited material on these subjects, the third part of this article proposes some ethical reflections regarding the official response to the pandemic as well as some pastoral implications. Key Words: Pandemic, Religion, Bible, Talmud, Pastoral Care.

appealed to the Queen on being besieged by the wild sense, especially in the concluding cantos, of leaving Irish (see Vi4.1n). In reading this ‘darke conceit’, an iron world to enter a golden one. But do these no one could have failed to recognize these allusions. ways lead to an end that triumphantly concludes the The second point is that Spenser’s fiction, when 1596 poem, or to an impasse of the poet’s imaginat-compared to historical fact, is far too economical ive powers? For some readers, Book VI relates to the with the truth: for example, England’s intervention earlier books as Shakespeare’s final romances relate in the Netherlands under Leicester is, as A.B. Gough to his earlier plays, a crowning and fulfilment, ‘a 1921:289 concludes, ‘entirely misrepresented’. It summing up and conclusion for the entire poem and would seem that historical events are treated from for Spenser’s poetic career’ (N. Frye 1963:70; cf. a perspective that is ‘far from univocally celebratory Tonkin 1972:11). For others, Spenser’s exclamation or optimistic’, as Gregory 2000:366 argues, or in of wonder on cataloguing the names of the waters what Sidney calls their ‘universal consideration’, i.e. that attend the marriage of the Thames and the what is imminent in them, namely, their apocalyptic Medway, ‘O what an endlesse worke haue I in hand, import, as Borris 1991:11–61 argues. The third | To count the seas abundant progeny’ (IV xii point, which is properly disturbing to many readers 1.1–2), indicates that the poem, like such sixteenth-in our most slaughterous age, especially since the century romances as Amadis of Gaul, could now go matter is still part of our imaginative experience as on for ever, at least until it used up all possible virtues Healy 1992:104–09 testifies, is that Talus’s slaughter and the poet’s life. As Nohrnberg 1976:656 aptly of Irena’s subjects is rendered too brutally real in notes, ‘we find ourselves experiencing not the allegorizing, and apparently justifying, Grey’s atrocit-romance of faith or chastity, but the romance of ies in subduing Irish rebels (see V xii 26–27n). Here romance itself ’. For still others, there is a decline: Spenser is a product of his age, as was the Speaker ‘the darkening of Spenser’s spirit’ is a motif in many of the House of Commons in 1580 in reporting studies of the book, agreeing with Lewis 1936:353 the massacre of Spanish soldiers at Smerwick: ‘The that ‘the poem begins with its loftiest and most Italians pulled out by the ears at Smirwick in solemn book and thence, after a gradual descent, Ireland, and cut to pieces by the notable Service of a sinks away into its loosest and most idyllic’; and with noble Captain and Valiant Souldiers’ (D’Ewes Neuse 1968:331 that ‘the dominant sense of Book 1682:286). As this historical matter relates to Book V, VI is one of disillusionment, of the disparity between it displays the slaughter that necessarily attends the the poet’s ideals and the reality he envisions’; or that triumph of justice, illustrating the truth of the common the return to pastoral signals the failure of chivalry in adage, summum ius, summa iniuria, even as Guyon’s Book V to achieve reform (see DeNeef 1982b). destruction of the Bower shows the triumph of tem-Certainly canto x provides the strong sense of an perance. This is justice; or, at best, what justice has ending. As I have suggested, ‘it is as difficult not to become, and what its executive power displayed in see the poet intruding himself into the poem, as it is that rottweiler, Talus, has become, in our worse than not to see Shakespeare in the role of Prospero with ‘stonie’ age as the world moves towards its ‘last the breaking of the pipe, the dissolving of the vision, ruinous decay’ (proem 2.2, 6.9). In doing so, Book and our awareness (but surely the poet’s too) that his V confirms the claim by Thrasymachus in Plato’s work is being rounded out’ (1961a:202). Republic: justice is the name given by those in power Defined as ‘doing gentle deedes with franke to keep their power. It is the one virtue in the poem delight’ (vii 1.2), courtesy is an encompassing virtue that cannot be exercised by itself but within the book in a poem that sets out to ‘sing of Knights and Ladies must be over-ruled by equity, circumvented by mercy, gentle deeds’ (I proem 1.5). As such, its flowering and, in the succeeding book, countered by courtesy. would fully ‘fashion a gentleman or noble person in vertuous and gentle discipline’ (Letter to Raleigh 8). Courtesy: Book VI

2014 ◽  
pp. 36-36
Keyword(s):  
Strong Sense ◽  
Executive Power ◽  
House Of Commons ◽  
Historical Events ◽  
The Third ◽  
The World ◽  
Historical Fact ◽  
The Common ◽  
The One

3. Blasphemy and religion

2021 ◽  
pp. 42-67
Author(s):  
Yvonne Sherwood
Keyword(s):  
Religious Violence ◽  
Common Theme ◽  
World Religions ◽  
Interesting Point ◽  
Community Cohesion ◽  
Civil Unrest ◽  
The Bible ◽  
The World ◽  
The Common ◽  
The Relationship

‘Blasphemy and religion’ evaluates the concept of blasphemy in religion, looking at the common theme emerging across the world religions. In Islam, ‘blasphemy’ is about protecting the community from fitnah (civil unrest). In Hinduism and Buddhism, it is about preventing adharma (non-dharma or anti-dharma). In the Bible, blasphemy is a crime of lèse-majesté, concerned with protecting the dignity of socially revered gods and men. In each case, blasphemy is social, political, and religious, and prohibiting blasphemy is about protecting community cohesion. The relationship between blasphemy and religious violence and the concept of inner-religious blasphemy is an interesting point of discussion here.

Attitudes towards creationism and evolutionary theory: the debate among secondary pupils attending Catholic and Protestant schools in Northern Ireland

1999 ◽  
Vol 8 (2) ◽  
pp. 93-103 ◽  
Author(s):  
Leslie J. Francis ◽  
John E. Greer
Keyword(s):  
Northern Ireland ◽  
Evolutionary Theory ◽  
Science And Religion ◽  
Age Group ◽  
The Third ◽  
Religious Educators ◽  
The Bible ◽  
The World ◽  
Science Educators

A sample of 2129 pupils in the third through sixth years of Protestant and Catholic grammar schools in Northern Ireland completed an index concerned with attitudes towards creationism and evolutionary theory. The data demonstrate that among this age group in Northern Ireland, 48 percent accept the view that “God created the world as described in the Bible,” while 33 percent accept the view that “Science disproves the biblical account of creation.” Support for creationism is stronger among girls than boys, among Protestants than Catholics, and among third and fourth year students than fifth and sixth year students. The results have implications for understanding the conflict between science and religion and for both science educators and religious educators.

scholarly journals Hermeneutiese uitgangspunte in historiese-Jesus navorsing, Deel 1: Sosiaal-wetenskaplike vooronderstellings P A Geyser

2000 ◽  
Vol 56 (2/3) ◽  
Author(s):  
P. A. Geyser
Keyword(s):  
Historical Jesus ◽  
The Third ◽  
Agrarian Society ◽  
The Bible ◽  
Social Conditioning ◽  
The Social ◽  
The World ◽  
Social Scientific

Hermeneutical premises in historical Jesus research, Part 1:social-scientific presuppositions. The aim of this article is to reflect on social-scientific theoies, models and methods in historical Jesus research. The discussion focuses on ive epistemological aspects. The first aspect is the social conditioning of the epistemological process. All knowledge is socially conditioned and perspectival in nature. The second aspect is the situational discourse of the interpreter and the object of investigation. The third aspect concerns the process of knowing where theories and models are discussed. Distinctions are drawn between paradigms, theories, models and methods. Heuristics is the fourth matter to be discussed. Three approaches are evaluated critically: deduction, induction and abduction. Fifthly, the world of the Bible will be considered as a pre-industrial and advanced agrarian society.

scholarly journals Etica y derechos ante la pandemia. Una mirada desde Argentina

2020 ◽  
pp. 5-24
Author(s):  
Norberto Liwski
Keyword(s):  
Pastoral Care ◽  
Key Words ◽  
Adverse Reactions ◽  
Religious Groups ◽  
Government Regulations ◽  
The Third ◽  
The Bible ◽  
The World ◽  
Ethical Reflections

The current pandemic has seen some adverse reactions from the most diverse religious groups all over the world to government regulations. After having described some of their manifestations, this contribution analyzes what the Bible and some post biblical (patristic and Talmudic) traditions say about illness and pandemics. As it is ascertained that these sources contain very limited material on these subjects, the third part of this article proposes some ethical reflections regarding the official response to the pandemic as well as some pastoral implications. Key Words: Pandemic, Religion, Bible, Talmud, Pastoral Care.

scholarly journals Mission Challenges in the New Millenium

2021 ◽  
Author(s):  
Fransiskus Irwan Widjaja ◽  
JONI MANUMPAK PARULIAN GULTOM
Keyword(s):  
The Third ◽  
The Bible ◽  
Missionary Movement ◽  
The World ◽  
Third Millennium ◽  
New Challenges ◽  
Mission Movement ◽  
The Church ◽  
New Millennium

This paper is an analysis of various collective resources to consider new challenges in the world of mission. Throughout the third millennium, Christianity was faced with historically enormous goals and opportunities. The missionary activity is more than two centuries old. It appears that God moved His people in the event of a great wave of spreading the gospel to various parts of the world. This missionary movement has made it possible for the gospel to be accepted and heard by thousands and even millions of people representing various tribes, ethnicities and cultures. The Bible is translated into hundreds of languages and dialects. according to the phenomenon observed above, today the Church and Christianity are fast paced changes in this era actually raises a hope of the birth of a new mission movement in the challenges of the new millennium. This paper aims to provide a missiological overview of the possibility of a new missionary movement emerging.

scholarly journals PERANAN PENDIDIKAN AGAMA ISLAM DALAM PENGUATAN NASIONALISME DI INDONESIA

2018 ◽  
Vol 15 (1) ◽  
pp. 19-41
Author(s):  
Abdul Hamid
Keyword(s):  
21St Century ◽  
Third World ◽  
Common Ground ◽  
Common Point ◽  
Human Beings ◽  
Linguistic Identity ◽  
The Third ◽  
The World ◽  
The Common ◽  
The Third World

Abstract The 21st century is a triumph for the era of globalization. An era that tries to make the world, especially the world incorporated in the third world category (developed) like Indonesia to carefully and firmly address all the effects it produces. Globalization is, in essence, a process of generating ideas, then offered to be followed by other nations that eventually arrive at a common point of agreement and serve as a common ground for nations around the world. Globalization as well as nationalism is a concept of a pluralistic. Substantively also contains a contradictory spirit. Nationalism with the spirit of exclusiveness desires loyalty to the nation and state. Nationalism, in any way, tried to convince a nation that felt the same ground, breathed the same air, and drank water from the same source, that is, Bumi Indonesia. To love the homeland that gives the source of life as a gift of Allah SWT. So that every form of natural produce should be utilized as well as possible for the common welfare as a nation. In the process, Indonesia tries to shed tribal, religious, racial and linguistic identity for a cooperation to achieve prosperity. While Islam is one of the religions that desires the unity and unity among human beings. Encourage his people to love and work for the inhabited country. Abstrak Abad 21 merupakan masa kejayaan bagi era globalisasi. Sebuah era yang mencoba  menjadikan  dunia,  khususnya  dunia  yang  tergabung  dalam  kategori dunia ketiga (berkembang) seperti Indonesia untuk secara cermat dan tegas menyikapi segala efek yang ditimbulkannya. Globalisasi pada hakikatnya adalah suatu proses dari gagasan yang dimunculkan, kemudian ditawarkan untuk diikuti oleh bangsa lain yang akhirnya sampai pada suatu titik kesepakatan bersama dan menjadi pedoman bersama bagi bangsa-bangsa di seluruh dunia. Globalisasi  sebagaimana   juga  nasionalisme adalah   sebuah   konsep berwajah majemuk. Secara substansif juga mengandung semangat yang bertolak belakang. Nasionalisme dengan semangat eksklusifisme menghendaki kesetiaan kepada bangsa dan negara. Nasionalisme, dalam rupa apapun sejatinya mencoba meyakinkan bangsa yang merasa berpijak pada bumi yang sama, menghirup udara yang sama, juga meneguk air dari sumber yang sama, yakni Bumi Indonesia. Untuk mencintai tanah airnya yang memberikan sumber kehidupan sebagai anugerah Allah SWT. Sehingga setiap wujud hasil alam harus dimanfaatkan dengan sebaik-baiknya untuk kesejahteraan bersama sebagai suatu bangsa. Dalam prosesnya, Indonesia mencoba menanggalkan identitas kesukuan, agama, ras maupun bahasa demi sebuah kerjasama mencapai kesejahteraan. Sementara  Islam  adalah  salah  satu  agama  yang  sangat  menghendaki adanya  persatuan  dan  kesatuan  antar  umat  manusia.  Menganjurkan umatnya untuk mencintai dan bekerja untuk negeri yang didiami. Kata Kunci:

“Betty Friedan versus the Third World”

2017 ◽  
Author(s):  
Jocelyn Olcott
Keyword(s):  
Third World ◽  
Attorney General ◽  
Women's Status ◽  
The Self ◽  
Betty Friedan ◽  
The Third ◽  
Women’S Status ◽  
The World ◽  
The Common ◽  
The Third World

This chapter centers on US feminists’ objections to the fact that a man, Mexican Attorney General Pedro Ojeda Paullada, presided over the IWY intergovernmental conference. Those more familiar with UN protocols pointed to the common practice of having the head of the host country’s delegation preside over thematic conferences, and many participants from around the world applauded the idea that men also should be concerned about women’s status. Those objecting to Ojeda Paullada’s presidency coalesced into the self-styled Feminist Caucus. The episode raised issues about which strands of feminism enjoyed legitimacy in different contexts and whether women needed separate spaces to deliberate without involvement by men.

Using God’s Name for the Mundane

2018 ◽  
Author(s):  
James A. Diamond
Keyword(s):  
Everyday Life ◽  
Horizontal Plane ◽  
Jewish Law ◽  
Human Relationships ◽  
The Third ◽  
The World ◽  
The Common ◽  
Divine Name

This chapter follows naturally out of the previous one in its presentation of a case of theology crystallizing into Jewish law. It examines various instances of concrete law that involve the divine name and its use in everyday life. The rabbinic allows for the exploitation of the most sacred for the most mundane, drawing the divine into the horizontal plane of human relationships. The first instance discussed is where classical rabbis allowed the name YHVH to form an integral part of the common salutation. The second examined is allowing the name’s effacement in order to repair a spousal breakdown. God disappears so that love can reappear. The third instance involves a battle to eradicate evil in the world. God’s name remains incomplete as long as that evil exists.

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