La controverse sur la procession du Saint-Esprit dans les écrits de Raymond Llull

Abstract not availabl

The Movie Mogul, Moses and Muslims: Islamic Elements in Cecil B. DeMille’s The Ten Commandments (1956)

Cecil B. DeMille’s 1956 film, The Ten Commandments, has come to define the genre of the biblical epic. It has earned a permanent place in American culture due to its annual airing on television during the Easter and Passover holidays. Most viewers are unaware, however, that DeMille had sought to make a film that would appeal to Jews, Christians and Muslims at a time when their common Abrahamic ancestry had yet to be articulated, and interreligious dialogue was all but unheard of. To this end, Henry Noerdlinger, DeMille’s researcher for the film, consulted the Qur’an, and screenwriters incorporated Islamic references into the script. This article explores the social and historical context for the film, Noerdlinger’s published volume of research (Moses and Egypt) and examines those parts of the script with explicit references to the Qur’an and Muslims

The Case of Galileo: A Closed Question?

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Out of the Ashes: Remembrance and Reconstruction in Catholic Shanxi, 1900-Present

LEWI Conference Paper, Hong Kong 201

Tri izdanja Novoga Zavjeta Tres editiones Novi Testamenti

Prikaz tri izdanja Novoga zavjeta: 1. SVETO PISMO — NOVI ZAVJET, Sarajevo, 1961, 2. SVETO PISMO — NOVI ZAVJET, Sarajevo, 1967, 3. BIBLIJA — STARI I NOVI ZAVJET, Zagreb, 1968

El acontecimiento Medellín en sus cuarenta años. el conflicto de las ideologías

The sixties were the years of Vatican II and Medellín. These were years full of changes, conflicts and tensions in theChurch and in the Latin American world, in particular. This article takes a global view of these conflicts pointing to the convergence and clashes of different ideologies prevailing then. This has been the reason to consider Medellín from different angles. By the same token, the author points out the comparison of Medellín with the theological trend known in Salamanca between the XVI and the XVII century and its impact in the Latin American Church. Finally, the author indicates the outstanding theological ideas in the document of Medellín and their influence in the development of the Latin American Church and in the universal Church altogether.Los años 60, que fueron los del Vaticano II y Medellín, fueron años en los que confluyeron fuertes cambios, conflictos y tensiones para la Iglesia y para el mundo latinoamericano, en particular. El presente artículo presenta una visión de esos conflictos y sobre todo resalta la convergencia y el choque de las diferentes ideologías que se presentaron en aquel entonces. Esto ha originado que Medellín sea interpretado desde distintos ángulos. El autor resaltaigualmente la comparación de Medellín con lo que la corriente teológica de Salamanca en los siglos XVI Y XVII ha representado para la Iglesia Latinoamericana. Por último, el autor señala algunas de lasideasteológicasmás destacas deMedellín, que han influidomucho en el desarrollo de la Iglesia en América Latina, pero que también han influido en la Iglesia universal

Obcy w Starym Testamencie

The Old Testament testifies that Israel lived among strangers. This was not only true during the pre-royal era (Abraham, Moses), but also after the exile (Ezra, Nehemiah). The relationship with the other peoples was determined by a coexistence and togetherness, as the respective situation entailed. It entered the realm of theological evaluation when it affected Israel’s faith in its God Yahweh. The relationship to the individual stranger, who is the first and concrete concern of the Israelite, and to the foreign peoples is different.Stary Testament świadczy o tym, że Izrael żył wśród obcych. Tak było nie tylko w czasach przedkrólewskich (Abraham, Mojżesz), ale także po wygnaniu (Ezdrasz, Nehemiasz). Stosunek do innych ludów był zdeterminowany przez współistnienie i wspólnotę, tak jak wymagała tego dana sytuacja. Wchodziły one w sferę oceny teologicznej, gdy wpływały na wiarę Izraela w jego Boga Jahwe. Inny jest stosunek do pojedynczego przybysza, który jest pierwszą i konkretną troską Izraelity, a inny do obcych ludów

Luis Jerónimo de Oré OFM — Symbolo Catholico Indiano (1598)

Brother Luis Jerónimo de Oré’s Symbolo Catholico Indiano was the most important and authorized sixteenth century treatise for the evangelization of the native Andean peoples. In its pages we find a vivid image of Andean reality immediately after the Conquest and a fervent exposition of the Catholic faith inspired in the recent Councils of Trent and Lima. The treatise also presents the missioning methods that served the Franciscans and other priests of the Viceroyalty for the evangelization of the indigenous peoples. Above all, in this text we find an admirable exposition of the theological doctrine and catechetical practice in the anthropological perspective that forms its starting point, which is the Andean man or woman who had never heard a message of salvation and dignity for the human person. Brother Luis Jerónimo de Oré Rojas OFM was born in Huamanga in 1554 (now the geographi- cal Department of Ayacucho in Perú). He was a zealous missionary who travelled throughout the colonizers’ territory, from the extreme north of Florida to the extreme south of Chile. As an intelli- gent linguist he was the author of important rituals and catechisms in Quechua and Aymara. He was one of the first bishops born on the American soil, and the first to be incorporated into the Native Indian Council and the Vatican hierarchy; as a bishop he stood out for his protection of aboriginal groups and his energetic defense of the cultural integrity of Native Indian nations.Brother Luis Jerónimo de Oré’s Symbolo Catholico Indiano was the most important and authorized sixteenth century treatise for the evangelization of the native Andean peoples. In its pages we find a vivid image of Andean reality immediately after the Conquest and a fervent exposition of the Catholic faith inspired in the recent Councils of Trent and Lima. The treatise also presents the missioning methods that served the Franciscans and other priests of the Viceroyalty for the evangelization of the indigenous peoples. Above all, in this text we find an admirable exposition of the theological doctrine and catechetical practice in the anthropological perspective that forms its starting point, which is the Andean man or woman who had never heard a message of salvation and dignity for the human person. Brother Luis Jerónimo de Oré Rojas OFM was born in Huamanga in 1554 (now the geographi- cal Department of Ayacucho in Perú). He was a zealous missionary who travelled throughout the colonizers’ territory, from the extreme north of Florida to the extreme south of Chile. As an intelli- gent linguist he was the author of important rituals and catechisms in Quechua and Aymara. He was one of the first bishops born on the American soil, and the first to be incorporated into the Native Indian Council and the Vatican hierarchy; as a bishop he stood out for his protection of aboriginal groups and his energetic defense of the cultural integrity of Native Indian nations

El conflicto de la teología católica en la modernidad

This article deals with the answer given by Catholic theology to modernity. It is a study of the actual crisis of modernity and how the post modernity era emerged. Although the conflict between Christianity and modernity has being long and sharp, modernity has good Christian roots. For instance, Christianity assumes the voluntarism born from the nominalism of Occam, which dominated the European universities during the 14th and 15th centuries and also the emergence of Protestantism and the humanism of the Renaissance. But modernity bares also the secularization of basic Christian concepts, in particular, the biblical eschaton, which became the utopia of progress, thanks to the liberal ideology and to the Marxist way of thinking. This article deals also with the critics formulated by Nietzsche, Heidegger and the Hellenist Europeans who advocated for the return to the Greek cultural archetype and for the return to the ancestral pagan roots of Europe. The crisis of modernity is linked to the “sunset of the idols” proclaimed by Nietzsche, namely, reason and progress. By the end, the author deals with theological currents presented by the Church as an answer to modernity: Pascal, Newman, the New theology.El artículo se propone mostrar la respuesta de la teología católica a la Modernidad. Así que se estudia la actual crisis de la modernidad y el surgimiento de la llamada postmodernidad. El conflicto del cristianismo con la modernidad ha sido largo y difícil, pero la modernidad tiene varias raíces cristianas. Por ejemplo, él asume el voluntarismo propio del nominalismo de Occam, que rigió en las universidades europeas en los siglos XIV y XV, y que también influyóen el surgimiento del protestantismo y del humanismo renacentista. Pero la modernidad es también la secularización de conceptos cristianos básicos, sobre todo el eschaton bíblicocristiano que fue convertido en la utopía del progreso, tanto por la ideología liberal como por la ideología marxista. En el artículo se considera también la crítica que desde otra perspectiva han hecho Nietzsche, Heidegger y los grecistas europeos que han propuesto el retorno bien sea al arquetipo cultural griego, bien sea a las raíces ancestrales paganas de Europa. La crisis de la modernidad está ligada al “ocaso de los ídolos” proclamada por Nietzsche, en este caso, los ídolos de la modernidad, particularmente la razón y el progreso. Se consideran por último las corrientes teológicas con las que la Iglesia ha respondido a la modernidad: Pascal, Newman, la Nouvelle Théologie.&nbsp