Church Fathers

Целью данного исследования является прояснение таинственной и сложной фигуры Ангела Господня. Различные еврейские традиции представляют его как низшего Яхве (Иегова ха-Катан), так и Мессию, как мы покажем далее. Это в точности отражает христианское представление об этом загадочном ангеле. Ангел Господень на протяжении веков является предметом дискуссий между иудеями и христианами. Мы лишь надеемся, что это прояснит этот вопрос и поможет определить, кем же на самом деле является этот ангел, что, в свою очередь, может способствовать сближению двух общин.

מ הז ףאוש ריהבהל תא ותומד תירותסמה תבכרומהו לש ךאלמ ה .' תורוסמ
תוידוהי תונוש תוראתמ ותוא ןה הוהיכ ןטקה ) ןטקה ( ןהו חישמכ , יפכ םיגדנש . רבד הז
ףקשמ בורקמ תא תפקשה םלועה תירצונה לע ךאלמ יטמגינא הז . ךאלמ ה ' ןודנ ךשמב
תואמ םינש ןיב םידוהי םירצונל . ונא קר םיווקמ ןבותש טעמ תוריהב אשונב הז , רוזעתש
תוהזל ימ אוה תמאב ךאלמ הז , רבד רשא , ורותב , יושע עייסל ברקל ןיב יתש תוליהקה

Acest studiu își propune să clarifice figura misterioasă și complexă a
Îngerului Domnului. Diverse tradiții evreiești îl prezintă atât ca un YHVH
inferior (Yehovah ha-Katan), cât și ca Mesia, așa cum vom demonstra. Aceasta reflectă îndeaproape viziunea creștină asupra acestui înger enigmatic. Îngerul Domnului a fost discutat timp de secole între evrei și creștini. Sperăm doar că se va aduce o oarecare claritate acestui subiect, ajutând la identificarea cine este cu adevărat acest înger, ceea ce, la rândul său, ar putea contribui la apropierea celor două comunități

Cette étude vise à clarifier la figure mystérieuse et complexe de l'Ange du Seigneur. Diverses traditions juives le présentent à la fois comme un YHVH mineur (Yehovah ha-Katan) et comme le Messie, comme nous le démontrerons. Cela reflète étroitement la vision chrétienne de cet ange énigmatique. L'Ange du Seigneur est un sujet de discussion depuis des siècles entre juifs et chrétiens. Nous espérons que cette question sera éclaircie, permettant ainsi d'identifier sa véritable nature, ce qui, par conséquent, pourrait contribuer au rapprochement entre les deux communautés.

As a central endeavor of the Church Fathers, biblical hermeneutics took form and has been transmitted to us through an array of literary genres: from line-by-line commentaries on the books of Scripture to exegetical homilies and catenae, and from comprehensive treatises and scholia on selected passages to collections of questions and answers addressing difficult biblical loci. The present volume presents a series of significant patristic interpretations and exegetical approaches – each situated within its own interpretative framework and historical context – together with studies addressing other topics pertinent to contemporary patristic and historical research.

AUTHORS OF CHAPTERS:

Dragoș Bahrim • Paul M. Blowers • Dragoș Boicu • Iosif Camară • Roger Coresciuc • Cristian I. Dumitru • Dragoș Andrei Giulea • Octavian Gordon • Daniel Lemeni • Adrian Marinescu • Alexandru Mihăilă • Dragoș Mîrșanu • Georgi Parpulov • Tatiana Petrache • Sabin Preda • Dimitrios Zaganas • Ștefan Zară

This study aims to clarify the mysterious and complex figure of the Angel of the Lord. Several Jewish traditions portray him both as a lesser YHVH (Yehovah ha-Katan) and as the Messiah, as we will demonstrate. This closely reflects the Christian view of this enigmatic angel. The angel of the Lord has been discussed over the centuries among Jews and Christians. We hope only that some clarity will be brought to this subject, helping to identify who this angel really is, which, in turn, may help to bring the two communities closer together.

Este estudo visa a esclarecer a figura misteriosa e complexa do Anjo do Senhor. Várias tradições judaicas o retratam tanto como um YHVH menor (Yehovah ha-Katan), quanto como o Messias, conforme demonstraremos. Isso reflete bastante a visão cristã sobre esse anjo enigmático. O anjo do Senhor tem sido discutido ao longo dos séculos entre judeus e cristãos. Esperamos apenas que alguma clareza seja trazida sobre este assunto, ajudando a identificar quem realmente é este anjo, o que, por sua vez, poderá ajudar a aproximar as duas comunidades.

Фокус истраживања представља питање порекла, изворних прерогатива, права и обавеза ђакона у Цркви. У том контексту, након уводних напомена, први део рада обухвата анализу ђаконске службе у раним сведочанствима Цркве, нарочито у два извора, писмима Светог Игнатија Антиохијског и ранохришћанском делу Didascalia Apostolorum. Након тога, аутор указује на најраније молитве хиротоније ђакона, нарочито у другом ранохришћанском трактату, Апостолском предању Светог Иполита Римског, у циљу утврђивања суштинских момената ове службе. На тим основама успоставиће се упореднобогословска анализа службе ђакона у раном периоду и у савременој православној еклисиологији. Сви елементи истраживања позивају на даљу анализу озбиљног еклисиолошког питања: да ли знамо ко су ђакони и шта се од њих очекује.
The focus of the research is the question of the origin and the inherent prerogatives, rights, and duties of deacons in the Church. In this context,
after introductory remarks, the first part of the paper encompasses the analysis of the diaconal ministry in the early testimonies of the Church, particularly in the letters of Saint Ignatius of Antioch and the early Christian work Didascalia Apostolorum. After that, the further direction of the paper is reflected in pointing to the earliest prayers of deacon ordination, especially in the second early Christian treatise, the Apostolic Tradition of Saint Hippolytus of Rome, in order to highlight the essential aspects of this ministry. Based on these foundations, a comparative theological analysis of the diaconal ministry in the early period
and in contemporary Orthodox ecclesiology will be established. All elements of the research lead to further analysis and guidelines for the continued study of a serious ecclesiological issue: do we know who deacons are and what is expected of them.

The paper (co-written with Gaelle Bossemann) discusses the exegetical compendium probably compiled by Theodulf of Orléans in the early ninth century (Paris BnF  lat.15679), combining the examination of the paleographical and codicological features of the manuscript with an analysis of the texts in order to better understand the methods of compilation and appropriation. To do so, it focuses on the commentaries on Isaiah and Revelations (Gaelle) as well as on Luke (myself).

Acest text își propune să arate că Euharistia nu este doar un simbol, așa cum este văzută de bisericile protestante, ci mai degrabă adevărata Prezența a lui Hristos. Pe lângă fundamentele biblice prezentate aici, prezentăm și mărturia mai multor autori din primele secole ale creștinismului pe această temă crucială.

Цель этой статьи – показать, что Евхаристия – это не  просто символ, как его трактуют протестантские церкви,  но скорее Реальное Присутствие Христа. За пределами библейской основы здесь представленных, мы также сообщаем свидетельства различных писателей первых христианских веков на эту важную тему.

У раду се истражује релевантност и могућност примене теодикеје у дијалогу са научним атеизмом. Будући да су у свету увек присутна страдања, болести и патње, питање теодикеје представља сталну актуелност за људску мисао. У уводним деловима рада фокус је на иринејској теодикеји, теодикеји слободне воље и теодикеји целине. Аутор анализира ставове припадника новог атеизма: Ричарда Докинса, Сема Хериса, Денијела Денета и Кристофера Хиченса. У раду се истиче да се дијалог између две стране, осим што садржи и добру и лошу аргументацију, често води циничним и саркастичним језиком. Приликом анализе посвећује се пажња питањима патње деце, болести, слободе воље, природног зла, аргументима за постојање Бога, материјалног и нематеријалног и др. Аутор истиче значај вере као кључног аспекта за прихватање теодикеје јер је дијалог о теодикеји са научним атеизмом условљен актом прихватања или неприхватања праведног Бога.

У раду се разматра тема страдања деце у делима Фјодора Михаиловича Достојевског. Рад ће бити фокусиран на четири дела руског писца: „Браћа Карамазови”, „Злочин и казна”, „Зли дуси”, „Малишан код Христа на божићној јелки”. Из наведених проза биће анализирани само најбитнији елементи који говоре о овој теми. Проблем теодикеје се поставља као основа у сагледавању овог проблема и истичу се главни правци њеног разумевања у отачком учењу. Анализирају се одговори које Достојевски пружа кроз своје ликове и утврђује да ли је писац био близак отачким учењима. Закључак до ког се долази јесте да на питање страдања деце Достојевски пружа исте одговоре као и отачко предање.

This paper argues that an Augustinian engagement with science holds certain advantages when considered alongside important Catholic theological priorities. His engagement with science (natural philosophy) involved several overlapping contexts, especially the biblical and philosophical disciplines.

Families remain the world's oldest, most basic form of relationship. However, in the 21st century, families are undergoing multiple crises. The fact cannot be ignored that numerous families experience no fatherly presence. Several missiologists emphasise that a church with an understanding and vision of God's mission (missio Dei) must train parents to take up the task of nurturing children in faith. The term missional has true meaning. It is not merely a Christian buzz word or a catch phrase that families can use as an act. "Missional" should be viewed as an activity of God because it is rooted in Scripture and modelled by Christ. God has not given up on the vital role of the family. Therefore, family life requires the proactive impartation of biblical principles. The role of the family is accentuated within the biblical narrative and its importance is consistently brought to the attention of God's followers. Christian parenting entails that parents model and educate their children in conduct that embraces God's compassion for people who do not enjoy a living relationship with him. Christian fatherhood 2 can guard against father absenteeism since Christian fathers lead sacrificial lives for the sake of their families. The hearts of Christian fathers are filled with a God-given mission aiming to instil a love for Christ in the hearts of their children.

Recent scholarly interest in the Fathers as exegetes of Scripture has tended to examine the reasons why a patristic author takes a particular exegetical position. Rowan Greer's fine study of the Greek patristic exegesis of Hebrews best exemplifies this current tendency. Greer refuses to judge the ‘correctness’ of the…

Este artículo pretende presentar la Monarquía del Padre, una perspectiva teológica que afirma al Padre como la única fuente (o monarca) dentro de la Trinidad, en contraste con el modelo trinitario occidental. Trazar el origen de la Monarquía y presentar la interpretación que los Padres de la Iglesia tenían de la relación que comparten el Padre, el Hijo y el Espíritu Santo, así como demostrar lo que afirmaron los Concilios Romanos después de la era patrística.

Η παρούσα εργασία στοχεύει να παρουσιάσει τη Μοναρχία του
Πατέρα, η οποία είναι μια θεολογική προοπτική που επιβεβαιώνει τον Πατέρα
ως τη μοναδική πηγή (ή μονάρχη) εντός της Αγίας Τριάδας. Σε αντίθεση με το
δυτικό τριαδικό μοντέλο, να εντοπίσει την προέλευση της Μοναρχίας και να
παρουσιάσει την κατανόηση που είχαν οι Πατέρες της Εκκλησίας σχετικά με τη
σχέση που μοιράζονται ο Πατέρας, ο Υιός και το Άγιο Πνεύμα. Και, να καταδείξει
τι επιβεβαίωσαν οι Ρωμαϊκές Σύνοδοι μετά την Πατερική εποχή

Целью данной статьи является представление
Монархии Отца, которая является теологической перспективой,
утверждающей Отца как единственный источник (или монарха) в Троице. В
отличие от западной тринитарной модели. Проследить происхождение
Монархии и представить понимание Отцов Церкви относительно
взаимоотношений, которые разделяют Отец, Сын и Святой Дух. И
продемонстрировать, что Римские соборы утверждали после
патристической эпохи

This paper aims to present the Monarchy of the Father, which is a theological perspective that affirms the Father as the sole source (or monarch) within the Trinity. In contrast to the Western Trinitarian model. To trace the origin of the Monarchy, and to present the understanding that the Church Fathers had about the relationship that the Father, the Son and the Holy Spirit share. And, to demonstrate what the Roman Councils affirmed after the Patristic era.

A critical survey of early Church history, the works of the Church Fathers and several councils of the Church reveals a consistent call for unity. Heresies, politic intrigue and struggles for governance have aggravated attempts to remain in union. The insistence on unity and the persistence of the Church to unify reveals an ontological reality. While our knowledge of the Church can be given in epistemological terms, looking at the Church to discover its essence, what it means to be church, opens a different way of encountering the Church and, eventually, understanding the nature of the Church to be one. The transformations in the early Church as it spread to new cultures, the impact on the Church at the founding of "New Rome" by the Emperor Constantine, the changes brought about when Constantinople fell to the Ottomans in 1453 and the resulting birth of the Renaissance in the West with the beginning of the autocephaly Church in Russia and subsequent reunions, are especially rich in manifestations of unification among dissidence. This paper will focus on these particular moments. The concept of looking at the essence of the Church exposes us to an understanding of what the Church is as a universal presence. Stating that the Church has no physical dimension, that it is a unique congregation abiding solely by an actual historic document or defined only by written doctrines does not show us its full essence. Likewise, seeing the Church as defined by how it differs from another, exists in objection to another church or how it avoids affiliation with others, reveals a body that does not have a unifying essence viii and is lifeless. Looking closer at its essence as it is revealed over time, shows us a living Church that has repeatedly manifested unification as its particularly unique identity. This paper is a reflective look of the Church through the ages which presents to us a look into the essence of the Church. Primary and secondary sources are critically examined with an emphasis on ontological manifestations. The moments in history that are presented in this paper are especially revealing of the unifying nature of the Church in various settings. This paper has limitations though. While the deliberate historic selections may give extraneous interpretations, it is intended to reveal previously under-estimated treasures, and this topic will require being given greater context in any expanded study.

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Hari Pentakosta II adalah perayaan penting dalam kalender gereja yang mengingatkan kita akan karya Roh Kudus yang memperbarui hidup orang percaya. Tema yang akan kita renungkan dalam Hari Raya Pentakosta II ini adalah “Hidup Diperbarui Roh Kudus”. Dalam Titus 3:1-8, Rasul Paulus mengingatkan kita akan perubahan hidup yang terjadi karena anugerah Tuhan yang diterima melalui Roh Kudus. Melalui teks ini, kita akan merenungkan proses pembaruan yang dimulai dengan pertobatan dan diteruskan dengan kuasa Roh Kudus yang bekerja dalam hidup orang percaya.

This book traces the categorical construction and discursive employment of the Church Fathers across a variety of textual genres and contexts during the Carolingian era. This study shows that Carolingian intellectual culture was imbued with a distinctive sense of ‘progress toward the past,’ bolstered by texts associating the Church Fathers with the perceived harmony and continuity of the ancient Christian tradition across time and space. The new Christian ‘Roman’ empire that the Carolingians sought to create, reform, and ultimately perfect was fundamentally rooted in a certain idealized vision of ancient Christianity and the Church Fathers as a special type of timeless, transdiscursive authority.

The development of Christian morality takes a long journey which was started when the Church was born. There were many typical moral cases faced by the Church at each period of time. From one period to another one, moralists came out to solve the cases by giving the right assessment according to the Church’s way of life. A period which was well-known in the journey of Christian morality is the period of the Fathers of the Church. The principle of Christian morality is love which is based on the Gospel and the commandment of Jesus Christ. This was documented in Didache which was used by the Christians at that time. It was the principal moral document of early Christianity. In the development, it was then added by other principals: freedom and justice which were applied in the Christian life. The three principals (love, freedom and justice) formed Christian attitude in respecting other Christians and all people which is applied perfectly by Augustine. The following development of Chri...

Pertumbuhan gereja alamiah adalah kemampuan gereja sebagai organisme hidup, yang mempuinyai kemampuan atyau potensi untuk bertumbuh. Pertumbuhan ini tidak dapat dilakukan oleh manusia. Potensi partumbuhan gereja adalah anugerah, diberikan oleh Allah bagi semua gereja-Nya.
Tugas kita (manusia dan segala strateginya) adalah menyingkirkan penghalang yang merintangi pertumbuhan gereja. Jika gereja sehat, maka secara alamiah gereja pasti bertumbuh (Amelia:2005)
  Prinsip-prinsip pertumbuhan gereja adalah pengajaran yang sangat luas dalam Alkitab. Secara khusus dalam tulisan ini akan membahas apa saja yang merupakan prinsip-prinsip pertumbuhan gereja berdasarkan Kitab Kisah Para Rasul?

The spiritual counseling activity themed "Faithfulness to God in Proverbs 3:1-8" aims to explore the meaning of faithfulness from a Biblical perspective and its relevance to the daily lives of the congregation. Faithfulness to God is understood not merely as a moral obligation, but as a response arising from an intimate and deep relationship with God, manifested through a commitment to live according to His commands in every aspect of life. This activity employed a monologue sermon method, enriched with illustrations and personal testimonies to deepen the congregation's understanding of the message delivered. Observations showed an increase in the comprehension of the verses discussed, deeper personal reflection, and a strengthened commitment among the congregation to live faithfully to God. Active participation in the form of questions and discussions indicated a positive reception of the message. The evaluation of the activity revealed that the implementation ran smoothly without significant obstacles. Recommended follow-up actions include further training on the theme of faithfulness, strengthening small groups or family Bible studies, and encouraging the congregation's involvement in ministry as a tangible expression of their faithfulness to God. Thus, faithfulness to God is regarded as a foundational key to a blessed and peaceful life.

The so-called hesychast method of prayer was heavily criticized not only by Barlaam the Calabrian but also by many anti-Palamites. This method was often dismissed as naive and as an untraditional innovation that, beginning with Symeon the New Theologian, had been adopted primarily by simple and uneducated monks. Nevertheless, this form of prayer is well attested in ecclesiastical tradition and, in its fundamental features, can be traced back to the Elias the Thesbite.

Tinggal didalam kasih Allah adalah konsep yang sangat essensial dalam kehidupan orang percaya. Berdasarkan 1 Yohanes 4:13-16, kita dapat memahami bahwa tinggal didalam kasih Allah berarti memiliki hubungan yang erat dengan Allah dan mengalami kasih-Nya secara nyata. Dalam teks ini, menekankan bahwa Allah telah memberikan Roh-Nya kepada setiap orang percaya, sehingga dapat mengenal dan mengalami kasih Allah yang sejati. Dengan demikian, orang percaya menyakini bahwa dia tinggal didalam Allah dan Allah tinggal didalam dia secara personal. Tinggal didalam kasih Allah membawa seseorang kepada pengalaman kasih yang mendalam dan hubungan yang erat dengan Allah. Dengan memahami dan mengalami kasih Allah, seseorang dapat hidup dalam kasih-nya dan memancarkan kasih-Nya kepada orang lain.

Artykuł poświęcony jest góralkowi, niewielkiemu biblijnemu stworzeniu, które sprawiło w ciągu wieków wiele problemów identyfikacyjnych tłumaczom i egzegetom Biblii (zob. Kpł 11,5; Pwt 14,7; Ps 104,18; Prz 30,26). Pierwszym etapem było wprowadzenie przez tłumaczy Septuaginty w miejsce szerzej nieznanego hebrajskiego terminu szafan równie słabo kojarzonego greckiego ekwiwalentu choirogrillios. Dało to podstawy do różnych identyfikacji. Pojawiły się odniesienia do zająca, jeża, a nawet świni. Rozwijająca się egzegeza biblijna, bazująca na nieścisłościach i nieporozumieniach w tej kwestii, wprowadziła dodatkowe nieporozumienia. W ten sposób jeden hebrajski szafan zaczął być rozumiany jako dwa różne zwierzęta i komentowany jako jeż i zając (np. św. Augustyn). Doszło również do procesu odwrotnego: cechy dwóch różnych zwierząt używane jako ekwiwalenty szafana zostały skompilowane w jednym stworzeniu (św. Hieronim). Autor artykułu, który stara się uporządkować informacje związane z identyfi...

Resignation (A+B) is still a subject of debate as to its textual unity and classification. Though it is usually partnered to the Old English elegies, Resignation A (ll. 1-70) bears more affinities with penitential poetry. The poem also echoes death liturgy. The invocation geoca mines gaestes ('save my soul', 46a) anticipates the soul's longing not to be captured by demons (49b-53). The plea for angels to lead her at the transitus recurs in antiphons, responsories, and prayers in the Agenda mortuorum of pre-Conquest manuscripts such as the Leofric Missal, the Missal of Robert of Jumièges, the Red Book of Darley, and the Winchcombe Sacramentary. The paper aims to confirm that Resignation A is a penitent's prayer, whose poet is well learned both in liturgy and theology.

Mumpung baru saja kita melewati perayaan Paskah, kita melihat makna alternatif dari "rumah Bapa-Ku" dari teks perikop LAI, "Di rumah Bapa-Ku banyak tempat tinggal. ... Sebab Aku pergi ke situ untuk menyediakan tempat bagimu. …, Aku akan datang kembali dan membawa kamu ke tempat-Ku, supaya di tempat di mana Aku berada, kamupun berada…" Apakah yang dimaksud Yesus di dalam konteks pasal 12-19 Injil Yohanes?  saya melihat ada "lost in translation" sebagai hilangnya informasi penting dalam penafsiran sehingga makna sesungguhnya tidak didapati dengan benar. Informasi itu adalah pembicaraan mengenai "berita kematian atau penderitaan Yesus Mesias."

"Rumah Bapa-Ku" dari Yohanes 14:2-6, karena baru saja kita melewati perayaan Paskah. Kali ini kita melihat makna alternatif dari "rumah Bapa-Ku" dari teks perikop LAI, "Di rumah Bapa-Ku banyak tempat tinggal. ... Sebab Aku pergi ke situ untuk menyediakan tempat bagimu. …, Aku akan datang kembali dan membawa kamu ke tempat-Ku, supaya di tempat di mana Aku berada, kamupun berada…" Apakah yang dimaksud Yesus di dalam konteks pasal 12-19 Injil Yohanes? Panggilan hamba firman yang memberi makanan rohani bagi jemaat bukan hanya ingin menyenangkan orang banyak. Pengkhotbah adalah pemberita kabar baik bukan memberitakan nasehat baik dari pendapat buku pakar tanpa mengkaji lagi Kitab Suci, secara rutin dan bersama. Konteks Penderitaan Yesus untuk "Rumah Bapa-Ku" Kali ini kita melihat secara kritis pengertian "Rumah Bapa" berdasarkan perkataan Yesus sendiri "di rumah Bapa-Ku banyak tempat tinggal". Selama ini kita menyimpang dari maksud penulisan Yohanes. Hal itu mungkin dikarenakan teksnya begitu lugas sehingga dibaca sepintas lalu oleh kita, terutama para pengkhotbah mimbar pada minggu sengsara (sekarang disebut "holy week").. Sebenarnya frasa "rumah Bapa" berada di tengah rangkaian cerita Yohanes tentang kematian Yesus, yang dimulai di pasal 12, ketika Dia masuk ke Yerusalem sebagai Raja Mesias yang menaiki keledai beban betina yang belum ditunggangi, pada pelantikan informal keturunan Daud. Dalam perikop itu orang-orang Farisi menyuruh Yesus untuk menutup mulut orang banyak yang berteriak "Hosanna! Hosanna!". Namun Dia tidak mau karena nubuatan harus tergenapi seperti tulisan yang ada di atas salib-Nya, Raja Orang Yahudi. Perikop itu langsung diikuti dengan berita kontroversial tentang "Mesias yang menderita" (Yoh 12:24), yang secara simbolik ditegaskan Yesus "Anak Manusia harus ditinggikankan" dan juga "benih harus mati dulu". Kedua frasa sejalan tentang berita kematian-Nya di kayu salib. Kemudian Yesus mempersiapkan hati murid-murid-Nya untuk menyongsong peristiwa di Golgota "kamu tidak dapat mengikutinya sekarang… kelak akan akan ke sana." (13:33, 36). Lalu dilanjutkan ke pasal 14:1-6 dengan penghiburan "di rumah Bapa Ku banyak tempat tinggal (ay. 1) dan penguatan "Aku pergi ke situ untuk menyediakan tempat (ay. 2) dan akhirnya "Aku akan datang lagi" (ay. 3), yaitu kebangkitan-Nya dari antara orang mati.  saya melihat ada "lost in translation" sebagai hilangnya informasi penting dalam penafsiran sehingga makna sesungguhnya tidak didapati dengan benar, yaitu berita kematian Yesus Mesias."

Tema buletin kita adalah "Bapa". Tebakan saya, mungkin tentang bapak bumiawi mengingat berita kita kebanyakan psikologis daripada Kristologis. Dulu sekali, saya pernah menulis tentang "Bapa Sorgawi", sekarang kita lanjutkan pada topik "Rumah Bapa-Ku" dari Yohanes 14:2-6, karena baru saja kita melewati perayaan Paskah. Kali ini kita melihat makna alternatif dari "rumah Bapa-Ku" dari teks perikop LAI, "Di rumah Bapa-Ku banyak tempat tinggal. ... Sebab Aku pergi ke situ untuk menyediakan tempat bagimu. …, Aku akan datang kembali dan membawa kamu ke tempat-Ku, supaya di tempat di mana Aku berada, kamupun berada…" Apakah yang dimaksud Yesus di dalam konteks pasal 12-19 Injil Yohanes? Panggilan hamba firman yang memberi makanan rohani bagi jemaat bukan hanya ingin menyenangkan orang banyak. Pengkhotbah adalah pemberita kabar baik bukan memberitakan nasehat baik dari pendapat buku pakar tanpa mengkaji lagi Kitab Suci, secara rutin dan bersama. Kali ini kita melihat secara kritis pengertian "Rumah Bapa" berdasarkan perkataan Yesus sendiri "di rumah Bapa-Ku banyak tempat tinggal". Selama ini kita menyimpang dari maksud penulisan Yohanes. Hal itu mungkin dikarenakan teksnya begitu lugas sehingga dibaca sepintas lalu oleh kita, terutama para pengkhotbah mimbar pada minggu sengsara (sekarang disebut "holy week").. Sebenarnya frasa "rumah Bapa" berada di tengah rangkaian cerita Yohanes tentang kematian Yesus, yang dimulai di pasal 12, ketika Dia masuk ke Yerusalem sebagai Raja Mesias yang menaiki keledai beban betina yang belum ditunggangi, pada pelantikan informal keturunan Daud. Dalam perikop itu orang-orang Farisi menyuruh Yesus untuk menutup mulut orang banyak yang berteriak "Hosanna! Hosanna!". Namun Dia tidak mau karena nubuatan harus tergenapi seperti tulisan yang ada di atas salib-Nya, Raja Orang Yahudi. Perikop itu langsung diikuti dengan berita kontroversial tentang "Mesias yang menderita" (Yoh 12:24), yang secara simbolik ditegaskan Yesus "Anak Manusia harus ditinggikankan" dan juga "benih harus mati dulu". Kedua frasa sejalan tentang berita kematian-Nya di kayu salib. Kemudian Yesus mempersiapkan hati murid-murid-Nya untuk menyongsong peristiwa di Golgota "kamu tidak dapat mengikutinya sekarang… kelak akan akan ke sana. " (13:33, 36). Lalu dilanjutkan ke pasal 14:1-6 dengan penghiburan "di rumah Bapa Ku banyak tempat tinggal (ay. 1) dan penguatan "Aku pergi ke situ untuk menyediakan tempat (ay. 2) dan akhirnya "Aku akan datang lagi" (ay. 3), yaitu kebangkitan-Nya dari antara orang mati. Untuk itu, pembacaan kita harus menembus batas-batas pasal yang dibuat Hugo deCaro dengan penomoran ayat-ayat yang dibuat oleh Stephen Langhton. Kedua orang dari masa lalu itu memang sangat berjasa atas keberadaan Alkitab sekarang, sehingga kita dapat lebih efesien dan efektif membaca dan mengertinya. Namun batas-batas itu juga yang membuat kita terjebak dari berita utuh yang dimaksud penulis secara keseluruhan. Kita harus melampaui makna sepintas lalu, "Sorga" sebagai "Rumah Bapa" dan "parousia" untuk "Aku akan datang kembali" dengan melihat lagi kesatuan gagasan penulisan Yohanes pada situasi dan kondisi minggu penderitaan Yesus yang dimulai dari pasal 12 (Minggu Hosana) sampai pasal 19 (Jumat Agung). Bahkan pembicaraannya mengenai penderitaan Mesias sejak pasal 12-20 dari Injil Yohanes. Sampai di sini kita harus mengajukan isu kritis pada kesalahan berpikir logis dalam khotbah masa kini, di mana ada penyimpangan isu dalam ber"pindah objek" dari ide penyaliban Yesus kepada ide akhir zaman. Lompatan bahasan ini nampak dalam "kepergian-Nya akan menyediakan tempat di Sorga dan dari sana akan datang kembali, kali kedua. Walau secara injili, pemaknaan demikian tidak membidat, namun tetap tidak bermartabat, karena kesarjanaannya terlatih dalam kajian Alkitab runtut. Di sini pentingnya salah satu prinsip hermeneutika injili, yaitu setialah pada teks dalam konteksnya, termasuk alinea dan antar alinea dalam perikop dan juga antar perikop di dalam pasalnya, saya melihat ada "lost in translation" sebagai hilangnya informasi penting dalam penafsiran sehingga makna sesungguhnya tidak didapati dengan benar. Informasi itu adalah pembicaraan mengenai "berita kematian atau penderitaan Yesus Mesias."

Сообщение посвящено, подобно сделанному мной на прошлой Международной Филологической конференции Санкт-Петербургского университета [Витковский, 2024], интереснейшему и все еще не проясненному в науке вопросу о литературных связях между каноническими Евангелиями. На сей раз речь пойдет о сцене, которая встречается в разных вариантах в Евангелиях от Матфея, Луки и Иоанна, но, как считается, не имеет аналогии в наиболее раннем Евангелии от Марка.

One of the many antisemitic traditions in European Christian community is the annual production of the Passion Play, a script whose basics are derived from Christian scripture, mainly the Gospels, depicting what is likely a fictional account of the Jews involvement in the trial, suffering, and execution of Jesus and often performed in the period leading up to Easter.  It has been a major contributor to reinforcing antisemitism throughout the European continent but recent developments have seen a reduction in the antisemitic content of the most famous of the versions. However, issues remain, specifically charges of Jews not being grateful enough for the changes that have been made and that so many Christians still see their scripture as literal truth.

Son, Jesus Christ. For Eudes, the hearts of Jesus and Mary are inseparable. He recognized that the union of their two hearts is the most intimate union that ever existed. The heart of Jesus dwells in his Mother's heart, forming a perfect union of the two hearts as one mystical heart. Eudes promoted the Feast of the Admirable Heart of Mary and the Feast of the Sacred Heart of Jesus in order to express the mystical union of the two hearts.

This article examines the writings of Edward Bouverie Pusey to understand why and how he read the church fathers. It proposes that he studied the fathers the way one might learn a foreign language, aiming to apprentice himself to their idioms and habits of speech. After surveying the factors that inspired Pusey's retrieval, I examine four examples of its practice and suggest how Anglican pastors and theologians might learn from it today.

In this study, considering the Patristic Era Adversus Judaeos Tradition, various works and topics concerning Judaism and Jews have been tackled to find the origin of anti-semitism. Also, the Adversus Judaeos tradition has been investigated separately, and Tertullian’s Adversus Judaeos, written in this era, has been examined in terms of the topics of Judaism and Jews in the same way. In the first part of the thesis, the history of Jewish-Christian relations in the first four centuries has been brought up. Again, in this part, the positive progressions in favor of Christians that had occurred in the field of political, legal, and economic have been demonstrated in terms of parallel cases that contributed to the emprovement of Adversus Judaeos Tradition in the Patristic Era with a historical method. In the second part, the Adversus Judaeos Tradition in the Patristic Era, its characteristics, several concepts related to this era, and the topics about Judaism and Jews in the Church Fathers' works have been discussed with a descriptive method. In the third part, Tertullian’s Adversus Judaeos has been inspected in the three titles as the topics related to the Law, the issues about the Messiah, and the theological matters. Again in this part, when dealing with the issues, the descriptive method has been used just as in the second part.

This article aims to highlight the privileged status granted by Christianity to the Virgin Mary when considering her the Queen of Heaven. From the very early centuries of our era, this sublime title was assigned to the Virgin Mary, for her condition of Mother of God, by an increasing number of Church Fathers and theologians. Later, it was expounded by an uncountable number of medieval liturgical hymns. Finally, from the 12th century onwards, these textual proclamations were shaped in sculptures and paintings according to various iconographic types. The author will proceed by first analyzing a large corpus of texts by many Church Fathers, theologians, and hymnographers. Then, he will consider twenty sculptures and paintings which reflect the heavenly royalty of Mary according to five iconographic types.

This paper seeks to interpret the biblical metaphor of the hortus conclusus (closed garden) according to a Mariological projection, as presented iconographically in various Quattrocentro Annunciations. The author bases his interpretations on the exegesis developed by many Latin and
Greek-Eastern Church Fathers and theologians, who considered this metaphorical expression of the Song of Songs to symbolize Mary’s virginal divine motherhood and perpetual virginity. Their textual interpretations of this doctrine helps elucidate the Mariological meaning in six Quattrocento
paintings that include a more or less explicit “closed garden.” These six paintings present a closed garden as a visual metaphor illustrating the Mariological dogmas unveiled by the Church Fathers and theologians when explaining this biblical metaphor.