The internal description of the gates of New Jerusalem in Ap 21 focuses the concepts of the opening and universalism. The idea of a continuous opening reveals a change in the function of the gates and sugests a symbolic interpretation. The image of gates always open expresses total acceptance and willingness to receive the incessant flow of the nations that will enter the eschatological Jerusalem. At the same time, their non-closure means the absence of obstacles or barriers for entry into the holy city. This is thw way to universalism. Actually, in the new heavenly Jerusalem enter the nations and their kings, emphasizing the universality of the holy city, in which everyone has the right to enter to enjoy the goods eschatological. The human component, the goods that nations bring, is added to the divine component of the city filled with the splendor and divine glory.
Întraga Sfântă Scriptură este un continuu dialog dintre Dumnezeu şi om. Dumnezeu este acela care are iniţiativa, El însuşi este educatorul, acela care îşi educă poporul prin planul său de mântuire ce se împlineşte în timp prin evenimente istorice, prin fapetele minunate pe care le săvârşeşte, prin legea alianţei, etc. Apoi Dumnezeu apelează la preoţi şi la cultul celebrat la templul din Ireusalim, la înţelepţi care sunt prin definiţie învăţători. Întoarcerea la Biblie este importantă pentru a reînnoi metodele învăţământului cathetic şi teologic, dar şi pentru a căuta în ea puncte de pornire şi stimulente pentru a gândi pedagogia noastră la toate nivelurile.
Iahve se face cunoscut omului printr-o multitudine de evenimente, care în perspectivă mesianică devin importante în cadrul istoriei mântuirii. Astfel de evenimente sunt relatate în primele capitole ale Genezei. Evreul a avut dintotdeauna o orientare psihologică specifică în faţa propriei istorii, definită de exegeţi prin expresia corporate personality. În analiza textuală a versetului 15 din capitolul III al Genezei, ne este prezentat caracterul mesianic al acestui text, care a suferit modificări esenţiale în perspectiva escatologică sau mesianică, precum şi aspectul mariologic. Acest verset a fost numit pe drept protoevanghelie, pentru faptul că este primul enunţ biblic raportat la prima femeie, şi prin aceasta un enunţ de speranţă legat de venirea lui Isus Cristos, Mesia cel aşteptat.
The church has always had the conscience of Christ’s Gospel preaching mission’s universality, of its duty to announce God’s kingdom to all mankind, regardless of social status or material wealth. Knowing the social problems that tare apart the contemporary man’s life, the author wishes to determine the impact and the endings that the new evangelization must have on the society’s lowest parts, especially on the poor and needy ones. First of all, the study concentrates upon the biblical concept’s development of poverty. Following the salvation history, the author presents us the material poverty, especially in the Old Testament period, in which many times the prophets’ demands are real social protests (Am 8.4-6; Michae 3.2-7; Is 3.13-15). After this, the study’s accent moves upon the poverty’s social dimension, especially in the New Testament period. The author analyzes closely the Mountain preach (Matt 5.3) and the story of the foolish rich man (Luke 12.16-21). The poverty becomes in this way the fundamental disposition required to all those who wish to enter in God’s kingdom. In the second part of the article, the author follows the poverty concept in the recent teachings of the Church, especially in pope John Paul the second’s document Ecclesia in Europa and in the emitted document of the SE Europe’s Bishops Conference Poverty: a challenge for the Church. So, in order to receive and to serve the poor ones we must receive and serve Christ itself. This means the duty to announce the Gospel of hope bringing proof that all men are loved equally by God.
The author of this article shows that exorcisms have always been shrouded in mystery, in which fantasy and curiosity have led to all sorts of fictions, mostly far away from the truth. But exorcisms are not parades, shows or sensations. They are a reality that must lead us to reflection to an objective regard about the forces of Evil. The synoptic Evangels presents six cases of exorcises but the Gospel of saint John keeps absolute quiet. John did not wish to make public the exorcisms of Jesus because these ones made him a lot of trouble. Jesus was seen mostly as healer, as a magician because during his time many Jews were practicing Egyptian magical exorcising rituals. In the end the article underlines the facts that saint John didn’t want to present exorcisms of Jesus in the Evangels he wrote, because he didn’t want Jesus to appear as magician but as a teacher and redeemer of the world.
The present dialogue underlines the importance of God’s Word in the Church’s life. The liturgical life, the theological declamation, the faith and the charity deeds base on it. For the Christian tradition, the Holy Bible contents the truth which God wanted to communicate, the truth for our salvation. Father Ignace shows that in the entirely of the Second Vatican Council documents this Constitution has a special place. It is the synthesis of the discussions about Revelation, about Tradition and about the Holy Bible and it answers to the natural questions regarding the God’s Word, the relation between Tradition and Holy Bible and the notion of inspiration. The interview concentrates on the major problems debated in this dogmatic Constitution and impels to a more profound acceptance of the horizons that it reveals.
The raised problems by the Holy Bible’s study and the evolution of the exegesis during the period between the Tridentin Council and the second half of the 20th century stand at the based of the Dogmatic Constitution Dei Verbum, which is one of the most important documents of the Second Vatican Council. This document offered new perspectives in which the understanding of the Biblical text concerns and reinitiated the Catholic exegesis. This article offers an objective evaluation and a criticism of the actual situation about the lecture and the interpretation of the problems and of the major challenges to which the biblical formation has to respond.
At the end of the XIXth century, the whole world was stirred up by the words of Nietzsche: “God is dead. We have killed him!” The nihilism expressed in this way has very old roots, reaching the time of the Ancient Testament. The author of this study, starting both from the Ps 14, and from the wider context of the Ancient Testament, explains the valences and the causes of these words. The Ps 14, in programmatic and common terms identifies two categories of people: on one hand, the man of justice, the poor and oppressed one, whose Defender is God, and, on the other hand, the sinner and “mad”, whose life mirrors the practical atheism. The message of this study, addressed to the contemporary people, is the one of Ps 14, which, at his turn, represents the synthesis of the Ancient Testament theology: the true God triumphs through goodness and justice, because the “mad’s” happiness is just apparent and deceptive.
Prophetic inspiration represents an essential column of the Ancient Testament, and the prophet Elias is an important figure of this biblical movement. On this personality of the sacred history stops the article of Eduard Patraşcu. Through the exegetical exposing of 19th chapter of The first Book of the Kings, the article tries to bring into bold relief the central aspects of the religious experience made by the prophet Elias in the calm breath of the wind (2Kings 19, 13), in the sacred silence of the cave of the Mount Horeb. The conclusion of this biblical exegetical study is that the whole spirituality of meeting God requires the sacred silence in which people are aware of their essential dependence on God.
The eschatology problem is present everywhere in Saint Luke gospel. But, the tension and the eschatology waiting are in a close relationship with the history.
The fragment from Lc 17,26-30 is included in the same eschatology domain, more precise the theme related to the waiting of Jesus second coming. The comparison with the days of Noah and Lot have an exhortatory function, inviting the people of the Saint Luke community to look at the heavenly realities. The delay of Christ’s second coming does not have to determine a life orientated only to the humanly activities, in this forgetting God. The waiting of Christ’s coming must always be alive, knowing that the Lord may come soon and his coming must find us ready.