Pub Date : 2021-01-01DOI: 10.34291/bv2021/03/sirka
Zdenko Š. Širka
{"title":"Orthodox Reading of Martin Luther: Protestantism as a Pan-heresy according to St Justin Popović","authors":"Zdenko Š. Širka","doi":"10.34291/bv2021/03/sirka","DOIUrl":"https://doi.org/10.34291/bv2021/03/sirka","url":null,"abstract":"","PeriodicalId":45019,"journal":{"name":"Bogoslovni Vestnik-Theological Quarterly-Ephemerides Theologicae","volume":"1 1","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69869469","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-01DOI: 10.34291/bv2021/02/mantel
Emmanuelle Mantel
{"title":"La lettre de consolation chez saint Jérôme","authors":"Emmanuelle Mantel","doi":"10.34291/bv2021/02/mantel","DOIUrl":"https://doi.org/10.34291/bv2021/02/mantel","url":null,"abstract":"","PeriodicalId":45019,"journal":{"name":"Bogoslovni Vestnik-Theological Quarterly-Ephemerides Theologicae","volume":"1 1","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69868947","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-01DOI: 10.34291/bv2021/03/kusar
Domen Kušar, Manja Kitek Kuzman, Leon Oblak
{"title":"Lesena sakralna arhitektura v sodobni arhitekturni praksi","authors":"Domen Kušar, Manja Kitek Kuzman, Leon Oblak","doi":"10.34291/bv2021/03/kusar","DOIUrl":"https://doi.org/10.34291/bv2021/03/kusar","url":null,"abstract":"","PeriodicalId":45019,"journal":{"name":"Bogoslovni Vestnik-Theological Quarterly-Ephemerides Theologicae","volume":"1 1","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69868973","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-01DOI: 10.34291/bv2021/04/vodicar
Janez Vodičar
Education is always associated with hope. However, it is rarely integrated into concrete educational goals. This article uses Paul Ricoeur’s understanding of the body and the process of cognition to show the possibility of educating for hope. This is only possible in the possibility of opening up one’s own perspectives, which are derived from fundamental meanings. In particular, catechesis must open up the need for hope in concrete corporeality and entanglement in space and time. Pope Francis’s call for a Global Compact on education derives the need to go beyond an education that focuses only on schooling. A renewed role for the teacher, built on trust through a deepened personal relationship, is an excellent start to education for hope. Just as Jesus did when he encountered the Samaritan woman, the catechist can act to bring about a shift in limited perspective and build on the hope that connects.
{"title":"Odprtost pomenu kot temelj upanja v vzgoji in izobraževanju","authors":"Janez Vodičar","doi":"10.34291/bv2021/04/vodicar","DOIUrl":"https://doi.org/10.34291/bv2021/04/vodicar","url":null,"abstract":"Education is always associated with hope. However, it is rarely integrated into concrete educational goals. This article uses Paul Ricoeur’s understanding of the body and the process of cognition to show the possibility of educating for hope. This is only possible in the possibility of opening up one’s own perspectives, which are derived from fundamental meanings. In particular, catechesis must open up the need for hope in concrete corporeality and entanglement in space and time. Pope Francis’s call for a Global Compact on education derives the need to go beyond an education that focuses only on schooling. A renewed role for the teacher, built on trust through a deepened personal relationship, is an excellent start to education for hope. Just as Jesus did when he encountered the Samaritan woman, the catechist can act to bring about a shift in limited perspective and build on the hope that connects.","PeriodicalId":45019,"journal":{"name":"Bogoslovni Vestnik-Theological Quarterly-Ephemerides Theologicae","volume":"1 1","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69870258","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-01DOI: 10.34291/bv2021/01/vodenko
K. Vodenko, Yulia N. Shushkova, N. N. Kosarenko, O. Popova, A. Skotnikov, E. R. Khairullina
: The ambiguous legacy of Martin Luther, the sixteenth-century German reformer, includes his expressive, intellectual reactions to Aristotle’s ideas. His vehement criticism of the ancient philosopher in some of his later writings may have eclipsed Luther’s more balanced reception of Aristotle in his early career. Furthermore, careful distinctions must be made between Luther’s views on medieval Aristotelianism vs the original ideas of Aristotle. Finally, when assessing the German reformer’s appraisal of Aristotle, it is vital to distinguish between the vertical, coram Deo , horizontal, coram hominibus , human situate-dness, and interaction dimensions. This article argues that, despite the strong rejection of Aristotle’s usefulness for theology by Luther, we can discern a limited use of Aristotelian categories by Luther when dealing with some matters of politics and ethics (the rule of law in a state and an individual’s virtues). Based on Luther’s mature writings, we will examine Luther’s notions of sin, concupiscence, justification, divine grace, and human will, as these topics resona-te in his treatment of Aristotle’s philosophical heritage.
{"title":"The Reception of Aristotle in Martin Luther’s Late Theological Writings","authors":"K. Vodenko, Yulia N. Shushkova, N. N. Kosarenko, O. Popova, A. Skotnikov, E. R. Khairullina","doi":"10.34291/bv2021/01/vodenko","DOIUrl":"https://doi.org/10.34291/bv2021/01/vodenko","url":null,"abstract":": The ambiguous legacy of Martin Luther, the sixteenth-century German reformer, includes his expressive, intellectual reactions to Aristotle’s ideas. His vehement criticism of the ancient philosopher in some of his later writings may have eclipsed Luther’s more balanced reception of Aristotle in his early career. Furthermore, careful distinctions must be made between Luther’s views on medieval Aristotelianism vs the original ideas of Aristotle. Finally, when assessing the German reformer’s appraisal of Aristotle, it is vital to distinguish between the vertical, coram Deo , horizontal, coram hominibus , human situate-dness, and interaction dimensions. This article argues that, despite the strong rejection of Aristotle’s usefulness for theology by Luther, we can discern a limited use of Aristotelian categories by Luther when dealing with some matters of politics and ethics (the rule of law in a state and an individual’s virtues). Based on Luther’s mature writings, we will examine Luther’s notions of sin, concupiscence, justification, divine grace, and human will, as these topics resona-te in his treatment of Aristotle’s philosophical heritage.","PeriodicalId":45019,"journal":{"name":"Bogoslovni Vestnik-Theological Quarterly-Ephemerides Theologicae","volume":"1 1","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69868316","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-01DOI: 10.34291/bv2021/02/morvin
David Movrin
The three lives of saints penned by Jerome, Vita Pauli, Vita Malchi, and Vita Hilarionis, were frequently described in the past by one or another variant of Edward Gibbon’s acerbic verdict – that their only defect is »the want of truth and common sense.« Twentieth-century scholarship, less sweeping and perhaps more discerning, pointed out significant differences between the texts. While the Life of Malchus is not even biography and while the subject of Life of Paul seems to have been a figment of Jerome s imagination, the Life of Hilarion is anchored in reality, to the extent that traces of its protagonist can still be found in independent secondary sources such as Sozomenus. However, while its historicity poses intriguing questions of its own, recent decades have become particularly interested in its narrative strategies. Susan Weingarten convincingly showed how Jerome used and subverted a masterpiece of profane literature, namely, Apuleius’ Golden Ass. What inspired such a daring tactic? The approach was partly motivated by the text Jerome was emulating, namely, the Life of Antony itself.
{"title":"Holy Aemulatio: Vita Hilarionis and Jerome’s Efforts to Outdo the Life of Antony","authors":"David Movrin","doi":"10.34291/bv2021/02/morvin","DOIUrl":"https://doi.org/10.34291/bv2021/02/morvin","url":null,"abstract":"The three lives of saints penned by Jerome, Vita Pauli, Vita Malchi, and Vita Hilarionis, were frequently described in the past by one or another variant of Edward Gibbon’s acerbic verdict – that their only defect is »the want of truth and common sense.« Twentieth-century scholarship, less sweeping and perhaps more discerning, pointed out significant differences between the texts. While the Life of Malchus is not even biography and while the subject of Life of Paul seems to have been a figment of Jerome s imagination, the Life of Hilarion is anchored in reality, to the extent that traces of its protagonist can still be found in independent secondary sources such as Sozomenus. However, while its historicity poses intriguing questions of its own, recent decades have become particularly interested in its narrative strategies. Susan Weingarten convincingly showed how Jerome used and subverted a masterpiece of profane literature, namely, Apuleius’ Golden Ass. What inspired such a daring tactic? The approach was partly motivated by the text Jerome was emulating, namely, the Life of Antony itself.","PeriodicalId":45019,"journal":{"name":"Bogoslovni Vestnik-Theological Quarterly-Ephemerides Theologicae","volume":"1 1","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69868501","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-01DOI: 10.34291/bv2021/02/sales
Jordina Sales-Carbonell
Jerome had very little Hispanic epistolary correspondence. Nonetheless, the information contained in his few surviving letters gives us an idea of the essential nature of the first Hispanic monasticism that related to aristocratic asceticism in a family milieu. Among other things, it was the economic basis for the foundation of monasteries throughout the Holy Land under the direct patronage of Jerome of Stridon. Lucinus and his wife Theodora were wealthy Baetican landowners who became active euergetes for the Christian cause and embraced an ascetic life under Jerome’s influence. Lucinus sent conspicuous amounts of money to Jerome. He also sent a garment he had worn as a symbol of his conversion to monasticism, a decision Jerome endorsed and blessed when he replied by sending silicon garments for him and his wife, Theodora. Abigaus was a blind man who also converted to asceticism under the epistolary influence of Jerome. He appears to have been related to a proto-monastic community to which Lucinus and Theodora may have belonged. This is an exciting aspect that allows us to fully comprehend the beginnings of coenobitism in the western reaches of the Roman Empire. The portrait of a late 4th-century orthodox asceticism painted by Jerome’s letters will be analyzed and compared with the information gleaned from the contemporary archaeological remains in Hispania impregnated by Priscillianism and other heterodox movements against which Jerome railed through epistolography from his base in the Holy Land.
{"title":"Jerome and Western monasticism: asceticism, evergetism, and orthodoxy in the Late 4th-century Hispania","authors":"Jordina Sales-Carbonell","doi":"10.34291/bv2021/02/sales","DOIUrl":"https://doi.org/10.34291/bv2021/02/sales","url":null,"abstract":"Jerome had very little Hispanic epistolary correspondence. Nonetheless, the information contained in his few surviving letters gives us an idea of the essential nature of the first Hispanic monasticism that related to aristocratic asceticism in a family milieu. Among other things, it was the economic basis for the foundation of monasteries throughout the Holy Land under the direct patronage of Jerome of Stridon. Lucinus and his wife Theodora were wealthy Baetican landowners who became active euergetes for the Christian cause and embraced an ascetic life under Jerome’s influence. Lucinus sent conspicuous amounts of money to Jerome. He also sent a garment he had worn as a symbol of his conversion to monasticism, a decision Jerome endorsed and blessed when he replied by sending silicon garments for him and his wife, Theodora. Abigaus was a blind man who also converted to asceticism under the epistolary influence of Jerome. He appears to have been related to a proto-monastic community to which Lucinus and Theodora may have belonged. This is an exciting aspect that allows us to fully comprehend the beginnings of coenobitism in the western reaches of the Roman Empire. The portrait of a late 4th-century orthodox asceticism painted by Jerome’s letters will be analyzed and compared with the information gleaned from the contemporary archaeological remains in Hispania impregnated by Priscillianism and other heterodox movements against which Jerome railed through epistolography from his base in the Holy Land.","PeriodicalId":45019,"journal":{"name":"Bogoslovni Vestnik-Theological Quarterly-Ephemerides Theologicae","volume":"1 1","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69868592","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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