scholarly journals Formacja do ślubu ubóstwa w Prowincji Polskiej Zgromadzenia Księży Najświętszego Serca Jezusowego

Sympozjum ◽  
2021 ◽  
Vol 25 (1 (40)) ◽  
pp. 211-228
Author(s):  
Leszek Poleszak
Keyword(s):  
Jesus Christ ◽  
Religious Community ◽  
Way Of Life ◽  
Sacred Heart ◽  
The Poor ◽  
Religious Person ◽  
The Way ◽  
Sacred Heart Of Jesus

Formation towards the vow of poverty in the Polish Province of the Congregation of the Priests of the Sacred Heart of Jesus Formation towards the vow of poverty is one of the elements of the preparation of consecrated persons aimed at living according to evangelical counsels. In the Congregation of the Priests of the Sacred Heart of Jesus all three vows are inscribed in the figure of reparation characteristic for the Institute as well as oblation dimension which underlines total devotion to God through religious consecration. The documents of the Congregation besides the goals and various aspects of formation also set out the essence of the vow of poverty, encouraging life with its spirit. The goal of formation is to shape the heart of a religious person, who supposed to more and more reflect in himself the way of life of the poor which was chosen by Jesus Christ. That formation has also the community dimension, through which the religious community should become a witness of non-remissive goods and thus its prophetic dimension. Abstrakt Formacja do ślubu ubóstwa jest jednym z elementów formacji osób konsekrowanych zmierzającej do życia radami ewangelicznymi. W Zgromadzeniu Księży Najświętszego Serca Jezusowego wszystkie śluby zakonne wpisane są w rys wynagradzający Instytutu oraz otrzymują wymiar oblacyjny, podkreślający całkowite oddanie się Bogu poprzez konsekrację. Dokumenty Zgromadzenia obok celu i różnych aspektów formacji określają również istotę ślubu ubóstwa, zachęcając do życia jego duchem. Celem formacji jest kształtowanie serca zakonnika, który coraz bardziej winien odzwierciedlać w sobie sposób życia ubogiego, jaki obrał Jezus Chrystus. Formacja ta ma także wymiar wspólnotowy, gdyż wspólnota winna stawać się świadkiem dóbr nieprzemijających, w czym wyraża się jej wymiar profetyczny.

'Mission In Christ's Way': The Way of Which Christ?

Exchange ◽  
2006 ◽  
Vol 35 (3) ◽  
pp. 270-277
Author(s):  
Gnana Robinson
Keyword(s):  
International Economic ◽  
Jesus Christ ◽  
Local Churches ◽  
Power Struggle ◽  
The Poor ◽  
The World ◽  
The Face ◽  
The Rich ◽  
Different Parts ◽  
The Way

AbstractAll Churches and Missionary Movements in different parts of the world assert without hesitation that in all that they do, they follow the way of Jesus Christ. But the gross injustice in international economic dealings promoted by the so-called 'Christian Nations' in the world and the consequent widening of the gap between the rich and the poor in the world, the discrimination of people on the basis of creed, class, race and colour practised by many Christians and the power-struggle and corruption found in many local churches make the world wonder, the way of which Christ these Christians follow! The image of the Biblical Jesus is that of the Servant-leader, crowned with thorns, who emptied himself of all worldly riches, pomp and power and laid down his life as a ransom for many. Since the time of Emperor Constantine, this thorn-crowned servant Jesus is turned into a gold-crowned King, an anti-Christ with the face of 'Mammon', the idol of riches and power. Since one cannot worship God and Mammon at the same time, it is mandatory on the part of us all faithful Christians, to introspect ourselves and decide, the way of which Christ we want to follow.

scholarly journals Walka dobra ze złem w "Liście" Pseudo-Barnaby

Vox Patrum ◽  
2013 ◽  
Vol 59 ◽  
pp. 21-37
Author(s):  
Mirosław Mejzner
Keyword(s):  
Jesus Christ ◽  
Physical Interpretation ◽  
The Other ◽  
Way Of Life ◽  
Apocalyptic Literature ◽  
The Times ◽  
Intense Activity ◽  
Good And Evil ◽  
Different Levels ◽  
The Way

The struggle between good and evil is one of the main subjects of the Epistle of Pseudo-Barnabas, which originated between 70 and 130, thus, in the period when apocalyptic literature was flourishing. The latter’s impact on the Epistle is undeniable, and is expressed in the characteristic approach of the present time as the „last days” marked by intense activity of evil forces. Even though the out­come of God’s struggle with Satan has already been decided by the victory of Jesus Christ on the cross, still it is ongoing, and at different levels. For Pseudo- Barnabas, two areas of this confrontation are of utmost importance: the ortho­doxy of faith and morality of life. The first issue is treated very broadly (chapters I-XVII), and its essence is to convince the readers of the Letter of the saving exclusivism of Christianity. The author radically opposes Judaism, considering all its laws and institutions in their historical implementation (e.g. sacrifices, fasting, Sabbath, temple, ritual ordinances) as the result of both the incorrect (physical) interpretation of the inspired Scriptures and submission to Satan’s insidious work. The only people of the Covenant are those who have believed in Jesus Christ and were immersed in the water of baptism. The other area of the still ongoing strug­gle is the heart of a Christian who, at any time, has to choose between the way of life and the way of death (chapters XVIII-XX). The final manifestation of Christ’s victory over evil will happen at His second coming, when He will put an end to the „times of the Wicked” and will bring into His Kingdom all the Christians faithful to His teaching.

scholarly journals Teologi Lokal dalam Konteks Global

2016 ◽  
Vol 1 (1) ◽  
pp. 55
Author(s):  
Johanes Baptista Giyana Banawiratma
Keyword(s):  
Economic System ◽  
Poor People ◽  
Social Injustice ◽  
Way Of Life ◽  
Economic Dependence ◽  
Early Christian ◽  
The Poor ◽  
Economic Participation ◽  
Preferential Option ◽  
The Way

Today in the globalization process the poor is marginalized. This reflection is based on the Indonesian context of economic dependence and marginalization of the poor and the powerless. The analysis goes to axes of power namely state, market, and community. Market fundamentalism has penetrated into all kinds of powers in such a way that the powerless is excluded from the economic participation. The economic system is taking sides against the need of the poor people. The way of life of the early Christian gives an example how people live in common. The teaching of Jesus stresses very much on the preferential option of thepoor. The idea of the globalization from below and the multitude might be a help to move forward to face the problem of social injustice in all areas and levels.

Federico Gonzalez Suarez, Historian of Ecuador

1963 ◽  
Vol 5 (2) ◽  
pp. 235-248 ◽  
Author(s):  
George A. Brubaker
Keyword(s):  
Nineteenth Century ◽  
Jesus Christ ◽  
Normal Pattern ◽  
Sacred Heart ◽  
The Church ◽  
Sacred Heart Of Jesus

Of the men who helped to shape the destiny of Ecuador in the nineteenth century, two are outstanding. Both are enigmatic, and both appear to be contradictions to the normal pattern of behavior for their time and place. Gabriel Garcia Moreno as holder of the highest civil office of Ecuador held sway over the life and politics of the nation for nearly two decades. Federico González Suárez, who toward the end of his career was to hold the highest office the Church could bestow in Ecuador, was to have a more subtle influence as an historian.Garcia Moreno, as civilian dictator, developed the cult of the Church to the highest degree by means of a concordat with the Vatican, and by dedicating the nation to the Sacred Heart of Jesus. For González Suárez, although a clergyman, the patria came first and religion second. If Garcia Moreno saw in the Church and Jesus Christ the only salvation for the nation, González Suárez was willing to point out the weaknesses, inadequacies, and scandalous acts of which the Church and monastic orders had been guilty.

scholarly journals The Enviorment in the Perumpannaraupattai

2021 ◽  
Vol 6 (1) ◽  
pp. 1-7
Author(s):  
N Murugesapandian
Keyword(s):  
Long Poem ◽  
Way Of Life ◽  
The Poor ◽  
The Cross ◽  
The Mind ◽  
The Way

During the Sangam age Tamil language connects people with land and community. The Sangam poems greatly helped to adapt the boundless expanse of land through the memories of the mind into five types of landscapes such as Kurinji etc., As ethnic life disintegrated and a new kind of politics emerged, the way of life of the peoplechanged. In the life of the Sangam period, the ancient artists Panars migrated from place to place. They are good at music, singing, magic, divination, medicine and so on. When one of the Panars returns with a gift from Cholan Ilanthirai, the ruler is located to tell the poor man who is in a state of poverty. Kadiyalur Uruthirankannanar, the poet who sang the praises of the fame and power of Thiraiyan who ruled the country, is recorded as the landscape in detail. The description of the way to see the ruler was recorded the environment. The cross and sectional view of the environment that prevailed during the Sangam period is narrated in the long poem, which was narrated by Puluvar Uruthirankannan. Panan highlighted the heroism and generosity of ruler Thirayan

John Chrysostom and theSubintroductae

1977 ◽  
Vol 46 (2) ◽  
pp. 171-185 ◽  
Author(s):  
Elizabeth A. Clark
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Way Of Life ◽  
Men And Women ◽  
John Chrysostom ◽  
Kingdom Of Heaven ◽  
The Holy Spirit ◽  
The Way

When physical affections are destroyed and tyrannical desire extinguished, then no hindrance will any longer stand in the way of men and women being together, because all evil suspicion will be cleared away and all who have entered the kingdom of heaven can maintain the way of life of the angels and spiritual powers, through the grace and love of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, honor, and dominion from age to age. Amen.1

Invention of Judaism

2017 ◽  
Author(s):  
John J. Collins
Keyword(s):  
Way Of Life ◽  
The Impact ◽  
The Way

Judaism is often understood as the way of life defined by the Torah of Moses, but it was not always so. This book identifies key moments in the rise of the Torah, beginning with the formation of Deuteronomy, advancing through the reform of Ezra, the impact of the suppression of the Torah by Antiochus Epiphanes and the consequent Maccabean revolt, and the rise of Jewish sectarianism. It also discusses variant forms of Judaism, some of which are not Torah-centered and others which construe the Torah through the lenses of Hellenistic culture or through higher, apocalyptic, revelation. It concludes with the critique of the Torah in the writings of Paul.

PRIEST IVAN VELYCHKO (1836—1889): THE WAY OF LIFE, RELIGIOUS AND SOCIAL ACTIVITY

2020 ◽  
Vol 152 (2) ◽  
pp. 435-449
Author(s):  
Yuriy NESTERUK ◽  
Nazariy NESTERUK
Keyword(s):  
Social Activity ◽  
Way Of Life ◽  
The Way

UNGKAPAN PANTANG LARANG MASYARAKAT MELAYU BELANTIK

2017 ◽  
Vol 7 (2) ◽  
pp. 237
Author(s):  
Elvina Syahrir
Keyword(s):  
Side Effects ◽  
Way Of Life ◽  
Magic Power ◽  
Qualitative Descriptive ◽  
Descriptive Method ◽  
The Way

The study aims to describe  about abstinence forbids of Belantik Malay community and to obtain  to  know  meaning  and  value  that  contained  in  the  abstinence  forbids.  The  writer found that there were twenty three abstinence forbids of the Belantik Malay community. By applying qualitative descriptive method, it is obtained that the abstinence forbids observed in Belantik Malay contain in terms of the religion, education, custom, and health. In fact, the  abstinence  forbids  had  a  magic  power  that  used  as  a  guidance  the  way  of  life  of Belantik Malay community. They believe that they will get side effects if they disobey them individually and in their group.AbstrakPenelitian  ini  bertujuan    untuk  mendeskripsikan  ungkapan  pantang  larang  dalam masyarakat  Melayu  Belantik.  Selain  itu,  tulisan  ini  juga  bertujuan  untuk  mengetahui makna  dan  nilai  yang  terkandung  dalam  ungkapan  pantang  larang  tersebut.  Penulis menemukan terdapat  dua  puluh  tiga  ungkapan  pantang  larang  dalam masyarakat Melayu Belantik. Melalui metode  deskriptif  kualitatif  tergambar  bahwa  ungkapan  pantang  larang dalam  masyarakat  Melayu  Belantik mengandung  nilai  agama,  pendidikan,  adat,  dan kesehatan.  Ungkapan  pantang  larang  memiliki  “kekuatan  (gaib/ajaib)”  sebagai  penuntun hidup  dan  pedoman  bagi  masyarakat  Melayu  Belantik.  Masyarakat  Melayu  Belantik percaya bahwa peristiwa tersebut apabila mereka langgar atau abaikan akan berakibat bagi kehidupan pribadi atau bahkan masyarakatnya.

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