Лексичний регулятив дім в епістолярних текстах Лесі Українки й посланнях Андрея Шептицького

The Lexical Regulative dim ‘home’ in Epistolary Texts by Lesia Ukraїnka and in Andreĭ Sheptytsʹkyĭ’s Pastoral LettersThis article is devoted to the features of actualisation of one of the most frequent lexical regulatives, which has a distinct archetypal character in the lan­guage paradigm of different nations and which is one of the most frequently used concepts in the functional-style system of the Ukrainian language – HOME. The study considers the actualisation of this concept in Ukrainian on the basis of lexicographic sources. It also identifies the main strands of research on the con­cept HOME which reveal the typological features of its explication in different languages: (1) home as an element of individual style in artistic texts; (2) home as a word stimulus in associative experiments conducted among the youth. The article is the first study investigating the common and distinctive features of the functioning of the lexical regulative dim ‘home’ in texts created by two well-known authors: Lesia Ukraїnka (epistolary texts) and Andreĭ Sheptytsʹkyĭ (pastoral letters). The analysis considers key lexemes which verbalise the concept HOME, identifies its core and peripheral nominations, and examines the func­tional specifics of the contexts of the occurrence of the lexemes dim/doma.Regulatyw leksykalny dom w tekstach epistolarnych Łesi Ukrainki oraz listach pasterskich Andrzeja SzeptyckiegoW artykule zbadano specyfikę leksykalną jednego z najczęstszych regulaty­wów, mających wyraźny archetypowy charakter w różnych językach i należący do najczęściej używanych konceptów w systemie funkcyjno-stylowym języka ukraińskiego – DOM. Rozpatrzono reprezentację tego konceptu w języku ukraińskim na materiale źródeł leksykograficznych; wskazano dwa główne kierunki dotychczasowych badań konceptu DOM ujawniające typologiczne cechy jego eksplikacji w językach narodowych: 1) jako elementu indywidualnego stylu w tekstach artystycznych; 2) jako słowa-klucze w eksperymentach asocjacyjnych wśród młodzieży. Po raz pierwszy przeanalizowano cechy wspólne i cechy odmienne funkcjonowania regulatywu leksykalnego dom w mowie dwóch znanych indywidualności językowych – Łesi Ukrainki (teksty epistolarne) i Andrzeja Szeptyckiego (listy pasterskie); określono podstawowe leksemy, które werbalizują koncept DOM, wyodrębniono nazwy jądrowe i peryferyjne; ustalono specyfikę funkcyjną kontekstów występowania leksemów dim/doma.

Jesus and Paul

The writings of Paul form a major part of the New Testament. This includes not only the so-called undisputed letters of Paul but also other letters attributed to him in antiquity that might have been written by later disciples of Paul citing him as author to evoke his apostolic authority. This chapter describes what we know of Paul’s life, beginning with his strong Jewish identity as well as his roots in the Greco-Roman world. Paul himself cites his inaugural visionary experience of the Risen Jesus as a decisive turning point in his life, leading him ultimately to be an ardent proclaimer of the gospel to the Gentile world. Paul’s letters to various early Christian communities in the Greco-Roman Mediterranean world served as extensions of his missionary efforts. Although fashioned in a different literary form than the gospel narratives, Paul’s letters also portray Jesus’s identity as both rooted in Judaism and exhibiting a unique transcendent character and purpose. Paul’s Christology focuses intensely on the significance of Jesus’s death and resurrection. The so-called deutero-Pauline Letters extend Paul’s theological vision; in the case of Colossians and Ephesians, situating the redemptive and reconciling role of Christ within the cosmos, and, in the case of the Pastoral Letters, bringing Paul’s exhortations about the life of the Christian community to some of the developing challenges of the late first-century church.

Idealized Motherhood: Examples of the Gendered Worldview of the Pastoral Letters

In the Pastoral Letters, the roles and practices of mothering in a domestic household serve as benchmarks for the general instructions on how “one ought to behave in the household of God” (1 Tim 3:15). This article examines several passages in 1–2 Timothy and Titus in which the author employs an idealized and stereotypical view of motherhood in order to persuade female believers to fulfill this socially-appropriate condition and to restrict them from leadership positions in the community.

Is Nothing Sacred? 1 Timothy and Clergy Sexual Abuse

1 Timothy and the Pastoral Letters appear to be efforts to codify structure and roles in the early church. These efforts largely reflected the patriarchal social structures of the time and as such are not relevant to the twenty-first-century church. But some of the concerns identified herein, for example expectations of church leaders, are useful for a current discussion. What is missing is any acknowledgement of the potential for identified church leaders to take advantage of vulnerable congregants, particularly women and children. How might the writer of 1 Timothy have addressed this serious problem in the churches?

Clergy in Politics: The Opportunistic Engagement of Faith-Based Organisations in Malawi’s Politics

Malawi is a profoundly religious society and faith-based organisations (FBO s) play a significant role in politics, addressing social concerns and governance. This article investigates their role in Malawi’s political realm when engaging with the state and argues that the FBO s are opportunistic in their engagement. They seize upon opportunities for exerting influence when political and social issues dictate that action be taken in accordance with religious tenets of social responsibility, in tandem with fluctuating levels of political tension. Typical high points of tension are elections, but other controversial issues may also feature prominently. FBO s consider suitable entry points and tools of advocacy at their disposal within existing opportunity structures. As organised religion, we find that faith communities have engaged and continue to engage with the political establishment through various means, predominantly by issuing pastoral letters and statements.