Die Enstehung des urchristlichen Gottesdienstes: Jüdische und heidnische Einflüsse (German Edition)

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From the OT it appears that a widespread conception prevailed among the first generation of the Babylonian exile that there was a great inter- val between offence and punishment. The prophet Ezekiel quotes the same phrase among his countrymen in the exile Ez. The generation experiencing the traumatic events in the beginning of the 6th century BC, whether in Judah Lam. In the 3rd century BC, the idea of a swift exile did not seem obvious. However, he simply makes the assertion that 4: Yet, the verse does not give the slightest indication of this.

Nielsen is able to reach his conclusion only by reading 4: The term used for the destruction is the same as in 4: The judgment on the apostate Israelites came immediately. Moses also refers the audience to the apostasy at Horeb 9: The immediacy of the 21 E. Centrum voor Bijbelonderzook, , p. In his comparison of Deut. However, he does not comment on the significance of this peculiar trait. The person transgressing the laws of the king will personally be struck by the judgment of the gods; it will not come true in later generations. A quick perusal through the 1st millennium Neo-Assyrian vassal treaties shows to all appearance that this phenomenon has not been inherited and uti- lized in the 1st millennium curse list traditions.

It runs against the Deuteronomistic inter- pretation of the exile found in the Book of Kings and in passages like Neh. Helsinki University Press, Needles to say, this requires a scholar with expertise in Assyrian language and Neo-Assyrian treaty conventions to validate or refute this assumption. Terms in Deuteronomy for Going into Exile When reading Deuteronomy as a document redacted with an exiled Judean population in Babylon in mind, we would expect Deut.

It is, however, a dis- turbing fact that Deuteronomy applies a rather different set of terms when it comes to phrases for going into captivity or forcing a people into captivity. The prophet Amos seems to be the first one who refers to deportation by using this term. In two instances, the verb is used about forbidden sexual relations It forms part of the 34 2 Kings Proceedings, University of Pretoria, , p. Even the joy of watching a new generation grow up will prove futile.

In Jeremiah, this phrase has been moderated slightly. Gordon McConville and J. Sheffield Academic, , p. It is hardly possible that exilic authors and communities would have had any idea of typical Hebrew phraseology before the time of the prophets. Turner notes that an argument from silence is dubious. It can hardly be as- cribed to the randomness of occurrence. However, if Deuteronomy is early, this inexplicable tension evaporates into the air.

Duke University, , p. It is difficult to explain why and how the presumed Deuteronomistic redactors of Deuteronomy in the late Babylonian exile should have avoided the very terms that everyone inside and outside their theological circle used. Moses inserts the particular warning that also when Israel has been dispersed to the nations and is struggling to create and maintain a new existence among the foreign peoples, the tribulations will continue, and they will become in- creasingly worse.

The exile is seen as a reversal of all covenant blessings. What was the very reason for being uprooted and forced into exile that is idolatry , will become a total punish- ment in the dispersion. In their hardship v. Israel has had a direct experience of the living God, his pres- ence, and his power to save from all earthly powers; cf.

It must be admitted, however, that Dan. How does this portrayal of the religious environment for Israel in exile fit with the religious realities in the Babylonian exile, as they are known from the Biblical texts and from the archaeological record as to the Jewish presence in Babylonia and Persia? It seems to me that the Books of Jeremiah and Ezekiel do not give any hint of an increasing worship of foreign gods or idols.

Ezekiel certainly criticizes the idolatry among his fellow countrymen Ez. The relatively few known Babylonian texts that disclose Jewish activity in Babylonia by referring to Hebrew personal names suggest that some in the Jewish community still gave their children Hebrew theophoric names. The notion of an ever in- creasing idolatry in the dispersion rather suggests a setting of pre-exilic cove- nant warnings. Due to the immediate context, the threat in v. Slavery as a circumscription of a vulnerable life in exile is not pictured in Deuteronomy.

Instead they will become slaves of empty idols in the exile 4: Ancient Kingdom or Late Invention? Their social position will be worse than that of slaves, since no one would buy them and thus provide for their food and shelter. Deuteronomy proclaims that their situation in Egypt will be- come even more helpless and at risk than when they were slaves under Pha- raoh!

On the other hand, it is evident that the Babylonian exile was understood as slavery under the foreign monarch cf. Their overall situation was still understood as slavery in the land they had been given by God, even if they did not suffer from military campaigns against their cities and they had been given a certain self-governance. This postexilic understanding of the exile is also reflected in the Old Testament Pseudepi- graphica. Often the Pseudepigraphica refer to the exile in terms of slavery un- der the political powers. In this respect also, Deu- teronomy does not seem to reflect an exilic experience.

Conclusion Seen from the perspective of the implied audience of the Babylonian exile, Deut. Its exile terminology seems to correspond to similar phraseology and notions in the 2nd millen- nium BC. As a consequence of this, the strong curses in Deut. Does that not conflict with the princi- ple stated in Deut. First, we may note that the author of Lamentations who struggled to find a theological meaning behind the terrible incidents in Jerusalem in BC ap- parently did not see any problem here.

The fulfillment of what he decreed in times of old was a sure sign of his credibility and veracity. John is given a revelation from Jesus Christ of what will soon take place: However, looking through the lenses of history, God showed much forbearance and tried to call his people back to himself through many blessings, through political and environmental hard- ships and through numerous prophetic messengers.

Only after many genera- tions of abortive calling back did he fulfill his decree of destruction and disper- sal. He certainly does not want the destruc- tion of his people which he has redeemed in his love. He hesitated as to the fi- nal abolition of the covenant because he was still looking for the possible re- turn of his people to him. Abstract According to the great majority of scholars today, Deut. A close-reading of these pas- sages rather supports a pre-prophetic setting of the book. Yee, Composition and tradition in the book of Hosea, Atlanda: Butzon, ; Susanne Rudnig-Zelt, Hosastudien: Jan Christian Gertz, Hg.

Da sich aber Ungereimtheiten ergeben, 4 Donald B. Ehud Ben Zvi u. Society of Biblical Literatu- re, , S. Labor et Fides, , S. Hos 6, ist dtr 6,7: Neukirchener Verlag, , S. Pentiuc, McCominskey, Nissinen ,13 vor allem wegen der exilischen oder nachexilischen Datierung der Adamstradition. Rabbi Jose bar Hanina um n. Jacob Neusner, Hosea in Talmud and mid- rash: University Press of America, , S. Holy Cross Orthodox Press, , S. MacIntosh, Hosea, , S. The Minor Prophets, Vol.

Jan Christian Gertz u. Wir bleiben in 6,7a also bei der Deutung auf den ersten Menschen Adam. Wilhelm Fink, , S. Wenn heute jemand sagt: Auf diese Weise wird auch die Adamsgeschichte in Israel bekannt ge- wesen sein. Sie war ebenfalls Teil einer israelitischen Heiligen Schrift, die ihr kulturelles und sakrales Basisdokument darstellte. University Press, , S. Else Kragelund Holt, Prophesying the Past: Academic Press, , S. Argumenta e silentio sind bekanntlich schwach! Beim Weiterlesen in Hos 6,7ff. In 6,8 wird erstmals ein Ort ge- nannt: Daniel Boyerin et al.

Jews and other differences, Stan- ford: An der Grenze zu Kanaan wird er von seinem Onkel Laban aufge- halten. Dieser klagt ihn an: Hosea stellt es darum an den Anfang seiner Aussage. Das ist der Effekt sol- cher Kurzanspielungen! Nielsen Shechem, , und Coote erwo- gen, ist kaum zu entscheiden. Theodor von Mopsuestia um n.

Biblical Institute Press, , S. Das erleichtert den Rezipienten seiner Prophetie das Erkennen der angespielten Geschichte. Hosea verwendet diese Episode, wie die vorangehenden, als Schuldaufweis. Auch inhaltlich gleicht sie ihnen: Im folgenden Vers fasst er sie nochmals zusammen. Diese Zusammenfassung entspricht den Anspielungen von 6, genau. Darum wird mit ihr der Beginn der Hurerei, d. Hos 2 , im Nordreich Ephra- im bezeichnet. Gegen die Aus- grenzung: Auch Juda bereitete dir eine Ernte.

Die Trennung von 6,11a und b hat sich zu Recht durchgesetzt. Der Leser wird dann sofort auf die bekannteste Frau Judas kommen, auf Tamar, und so die entsprechende Geschichte assoziieren: Tamar bediente sich einer List, indem sie sich als Hure verkleidete — und Juda schlief mit ihr! Das ist aller- dings ein mit 6, kongruentes Thema! Liturgical Press, , S. Was ist denn mit der Ernte gemeint, die Juda ihr bereitet hat?

Auf Hos 6,11a angewandt ergibt sich folgende Deutung: Genau so geschah es: Tamar gebar ihm gleich Zwillinge Gen 38,27! Auch sonst benutzt Hosea das Stilmittel der unver- mittelten direkten Anrede zur Hervorhebung der angesprochenen Person en: Wie in den vorangehenden Anspielungen von 6,, so steht auch in 6,11a eine Frau im Zentrum. In 6,a sitzen aber nicht in erster Linie die Frauen auf der Anklagebank — keiner ihrer Namen wird genannt!

Ben Zvi, Writings, , S. Ar- nold in seinem Genesiskommentar Coote und Keith W. Whitelam die An- sicht, dass eine ideologische Basis am Anfang der Formierung eines Volkes ste- hen muss. Siehe auch Leuenberger, Segen, S. Siehe auch Brueggemann, Ge- nesis, S. Friedhelm Harten- stein u. Harvard University Press, , S.

Aktuelles im Jahr der Kirche in Orthodoxer Tradition der Christlichen Religion

That is, it is possible that the overall structures of the Biblical books could have been transmitted over long periods of time without major changes. So schreibt Gerhard von Rad: Sie geben Mose als Autor an. Kai- ser, , S. Davies, Scribes and Scrolls: The Canonization of the Hebrew Scriptures, Louisville: Er datiert die Verschriftung dieser Mosekonzeption al- lerdings in persische Zeit. This text receives the following interpretation: They had to be known in the same fixed and therefore written form by his people as by himself.

The Old Testament testifies that Moses was the first who wrote down such basic documents, so it is quite possible that he included these basic stories as well in them. Hosea knew Moses as one of the founders 84 Cf. Konrad Schmid, Literaturgeschichte des Alten Testaments: Introduction The theology of the Old Testament as conceived by the honoree, together with Professor Paul,1 starts from the idea that the Book of Genesis is the basis of everything and that the whole message of the Old Testament is developed from that starting point.

Indeed, in later revelation God will never run counter to earlier revelation. That is only a few days after the completion of the work on the walls 2 X This short time can explain why the official inauguration will be delayed until Neh.

The chapters simply succeed each other in their chronological order. In the Bible, the narrative order does not always follow the historical order, but when such a rearrangement occurs, it is always marked. At this point a rearrangement is often presumed, but it is not required. It is surprising that Ezra — along with Nehemiah — plays an important role again, though he has not been mentioned since Ezr. Lorein there are not as many peculiarities as in the typical Nehemiah parts.

We assume that Ezra left Jerusalem in , and that Nehemiah, as governor, was mainly involved in material and political business, and that now the time has arrived to focus on the contents.

Of course you can cut out the name Ezra from the text and reconstruct history, but there are no textual grounds for this. Just as the people assembled on the first day of the seventh month in because of the sacrificial service Ezr. In the following verses the program is explained in more detail.

The initia- tive to read the Law came from the people, Ezra has apparently chosen the right passages and the Levites succeed in clarifying them for everyone: Expository preaching first leads to sorrow and then to great joy and social activity. The basis of this development is understanding Neh. The audience is more limited this time and this service has more the character of a Bible study than a ser- mon. Van Gorcum, , p. Once again, the people are present in great number, apparently on their own initiative. After the festive period, there is now room for other emotions, which were already present earlier in 8: On this date 24 Tishri the Caraites hold a fast because of the murdering of Gedaliah 2 Kings On the other hand it is noted that the Day of Reconciliation — a great day of abasement Lev.

Throntveit, Ezra-Nehemiah, Interpretation, Louisville: Klement for initiating the investigation. Ska points to some objections to that hypothesis: They are reading for about three hours and repenting for another three hours in total, possibly al- ternated in smaller units of time. Now that there is once again a much bigger group, the Levites are called upon again.

Even when everyone is involved, op- portunities remain for people who have particularly focused on understanding God and His Word. The prayer starts in 9: Hindy Najman, Seconding Sinai. Competences consist of a concatenation of knowledge, insight, abilities and attitudes, but knowledge lies at the basis. Fensham, Ezra and Nehemiah, p. This is a reaction against polytheism as well as indifference, no matter how difficult that might be in our society.

Then God is acknowledged as Creator and Sustainer. The Jews have a strong historical awareness, which we share with them: The text of 9: The Sabbath may receive such a prominent place here because this became the most important external sign in the Exile, since the sacrificial service was not possible then. Seven times it is said here that God gave a teaching. God gives, again in 9: Lang, , will be useful.

Der Text in seiner Endgestalt. Lorein not helped much: But God is a merciful and compassionate God: He does not desert His people 9: The New Testament, however, uses the expression of Isa. Then the downfall of the Northern and Southern Empire is briefly mentioned.

Obviously this is a big jump; however, it is not a history course, but a confession of faith, which does not mention all phases of history, but only those that are important in the given circumstances. Every confession of faith, in every generation, is defined by the Scriptures and by circumstances.

Reflections on Daniel Sanders; Biblical Interpretation 28, Leiden: Wegner, Presence, Power and Promise. Schoors, personal communication, 18 IX Fat soil contains much clay, which better holds the water and in that way is more fertile than meagre soil with much sand. One has to keep in mind, however, that a quite important de- velopment has occurred between the Samaritans of the times of Ezra and Nehemiah and the Samaritans we meet in the New Testament. In the same vein, two translations are possible, especially for 9: And its great harvest is for the kings whom You have placed over us in spite of our sins; and they rule over our bodies and our livestock according to their good will, but we are in great need.

Brown, The Message of Nehemiah. It is forgiven people who are most sincere in worship, most devoted in service and most effective in witness. Oeming actually proposes p. Look, we are your servants on it. And it multiplies its fruit for the kings that you legitimately placed over us because of the sins of our fathers. They reign over our bodies and over our livestock with benevolent care. Yet we are now in great distress because we once again are close to rejecting your Torah. Lorein distress and not truly free.

Most Jews could write at least their name. For understanding the self-cursing in We assume this has to do with the religious notion: Apparently the risk of bad 31 Hetty Lalleman, Celebrating the Law? Pater- noster, , p. Lalleman-de Winkel, Jeremiah in Prophetic Tradition. Then my argument that it deals with something else would be false. Maintain- ing the possibility to pass on the religious convictions to the next generation is the foremost reason. We need to realize that at the present time in which ecu- menism claims a large territory, the statement that religious considerations are involved and not racist convictions, does not simplify the case.

Our atti- tude, in spite of social pressure, should be clear: In no marriages are nullified as opposed to Ezr. Clines wrote an article about the use of Scripture in this chapter. I do not think that is where the solution to the problem lies. Where there could be no ob- scurity in a fully Jewish society if there was nobody selling, nobody could buy , it is present now: The believers at the time of Nehemiah are determined not to do so This agreement carried on in the history of Judaism and the Sabbath 35 H. Winter, Seek the Welfare of the City. Lorein rules have only become stricter.

In the Old Testament itself Isa. While the Sabbath celebration is largely a religious event on the family or individual level, the Sabbath year Maybe originally different seven year cycles existed for the soil and for loans, for the soil perhaps even different per parcel. Then it would be clear why no application is mentioned in the Bible.

For loans there was probably only an exemption of interest or a suspension of the repayment cf. Nehemiah has only received an allowance for the re- building Neh. On the other hand, taxes were very high in the Persian time, so that people were easily tempted to cut down on Temple expenses cf. The amount seems lower than in Ex. Clines considers this an institutio- nalizing of what was originally meant to be a onetime fee.

Here a practical arrangement is made to carry out an existing principle. In Qumran, the bringing of the wood is arranged on specific days, probably somewhere between the Festival of New Oil situated fourteen weeks later than Pentecost and the Feast of Tabernacles see 4Q RPc fr. Sidnie White Crawford and C. The biggest group was involved with the supplying of wood on 15 Av; other groups supplied on 1 Nisan, 20 Tammuz, 5, 7, 10 and 20 Av, 20 Elul en 1 Tevet.

For agriculture no specific amount was estab- lished Ex. If we consider all the elements, we have dough of barley.

The translation of the second term is un- clear: The arrangement of this verse cor- responds with Num. The verses 38ba are about tithes, not firstlings. The arrangement seems a lot more practical than in Deut. If so, then we are dealing with a practical arrange- ment that replaces an earlier arrangement.

What is collected for the Levites is examined by someone of a different stature: The Levites receive more than the priest, they are also more numerous. They too have to pay a tenth of their income. Any- one who would say that the sacrificial service has been replaced by a study of the Scriptures, on the basis of the comparison between Neh. The initiative to read Scripture comes from the people 8: These people consist of believers with a personal engagement. The engagement is much greater now Duggan, Covenant Renewal, p. This is of course another view on Ezr.

Grabbe, Ezra-Nehemiah, Lon- don: Grant lecture Tyndale Conference, d. Cambridge, 3 VII Erickson, Christian Theology, Grand Rapids: Without a basis in handling Scripture, Brown remarks, worship leads to pointless repetition and insincerity. Whybray, Good Life, p. That is different from a synagogue building! Safrai and Stern, Jewish People, p. However, it is not totally new: He ends with the remark: Over afsluiting en gezag van het Oude en Nieuwe Testament, Kampen: Lorein b Confession In our confession, what happened in the past 9: Here we also notice the dealings with Deut.

We do not find here a systematic discussion, but a response to new circums- tances. Not all aspects of the history are named, but some selection has oc- curred in this overview, for example, David is not named. You could say that a growing authority of Scrip- ture develops as opposed to direct revelation. Clines is right when he says that practical regulations can be changed or added and that temporary regulations can become fixed or generalized. He could also be right that apparently contradicting regulations can all be fol- lowed by being as strict as possible, but he is wrong when he says that faith has to become more and more rigorous, because the synthesis of all earlier variations would mean that now all the details have to be followed.

It is constantly about principles, even already in the Pentateuch. My attention was drawn to this by Karen R. This thought is discussed more elaborately by J. Gallimard, thanks to Dr J. Verbruggen for this reference , p. On the other hand, one should not exaggerate the resemblance to Mesopotamian law: Gagarin, Writing Greek Law, Cambridge: UP, , discusses, the Old Testament system which Gagarin unfortunately does not study probably resembles the Greek system the most: Think about the Pha- risees who suggested all kinds of practical applications to help the people, but instead of a help it becomes a yoke, when sets of advice become fixed rules.

Let us come to a conclusion by listing some general principles. If we want to understand and explain the principles, we need to understand what exactly was meant by the original wording. So, this does not nullify the importance of the exact wording in the Bible, the study of these words, or a translation that is faithful to the wording. Ezra and Nehemiah are working on conquering land by moving frontiers, more than border traffic or short term individualism.

Besides, even some stupidities are described in Scripture, and we should not explain those as pre- scriptive. The Old Testament system certainly does not resemble the Roman system p. Lorein tween a life without principles and the obeying of rules implicitly as in a book of positive law. Roman law devel- oped in a Christian context and we can count it as a blessing to have this type of regulation in a pluralistic society, where we are not totally subjected to a dictator.

We can distinguish three facets: We should not confuse church, society and state, but in the end life is a unity: In some sense, the same rules apply as with using Scripture, but after the closing of the canon we have a lot more uncertainty. We belong to the rich Protestant tradition of the Christian Faith. There has been a lot of thinking, believing, writing, ready to be re-evaluated, adopted and adjusted by the next generation. Tradition is grateful acceptance of what we have received from the previous generation, cherishing it, building upon it and handing it over to the next generation.

It is different from repetition,74 a fi- nished whole carried on from generation to generation unchanged. It also dif- fers from leaving behind the foundation: Therefore there are two dangers — stiffening and liberalization — which threaten every church that does not continually draw from the well in dialogue with its sur- 68 Cf.

RELIGIOUS KNOWLEDGE

As our teacher, the late Dolf van Roode said in Many young people in free churches, who have learned that we should return directly to the New Testament times, become disillusioned and at some point are craving for some sense of community. They have limited insight because of a lack of tradition and switch to churches with a larger emphasis on tradition than is healthy for them. These chapters can inspire us for this task, and moreover: God has giv- en us His good Spirit.

Abstract The honoree is an example for us all in considering the Bible as historically trustworthy and as relevant for today. Therefore it seems fitting to discuss how the Bible itself deals with the Bible, by presenting a study about Neh. First a detailed exegesis of the text is offered. Then some principles about people and the relation to Scripture are discussed. McGowan lecture Tyndale Conference, d. Nantwich, 5 VII Introduction This paper seeks to explore what I call a multi-layer speech act approach.

This approach utilizes speech act theory as developed by J. Austin and many scholars since Austin as well as building upon indirect speech act theory begun in the works of John R. Searle to demonstrate the potential for such an ap- proach in the future of biblical studies. I believe such an approach opens the door to new possibilities in biblical studies ranging from exegetical studies of smaller pericopes to wider studies of canon structure. Review of Speech Act Theory Speech act theory as textual criticism arose as a response to a number of varia- tions of critical theory, most notably, those forms of criticism that emphasize the text itself.

Holroyd the means to orient literature away from various formalisms which detach the text from its historical and social matrix, toward its concrete context, without engulfing it once again in the psychological, social and historical conditions of its production. These rules are extra-textual.

Thus studying a text as a speech act involves taking into account something which is not in the text, and yet is part of the communication of meaning by that text. This approach goes against the basic principles of accountability of structural exegesis as well as of other exegetical methods, including rhetorical criticism which demand that what is stated about the meaning of the text be grounded on what is in the text.

This observation already suggests that the basic approach demanded by structural exegesis and other exegetical methods , namely, the analysis of features of a text as the basis for interpretation, is not appropriate to account for the intentionality of the text.

Both schools respond to text-centered approaches: A further deficiency in a causal theory of the type just expounded seems to be that, even if we accept it as it stands, we are furnished with an analysis only 2 Hugh C. One might even go further in criticism and maintain that the causal theory ignores the fact that the meaning in general of a sign needs to be explained in terms of what us- ers of the sign do or should mean by it on particular occasions; and so the latter notion, which is unexplained by the causal theory, is in fact the funda- mental one, I am sympathetic to this more radical criticism, though I am aware that the point is controversial.

Accor- dingly, he developed his understanding of non-natural meaning into what he called the cooperation principle, an attempt to explain how people cooperate with each other in language. Austin, appears to have developed his approach as a response to the deficiencies of rhetorical analysis. It has been common for philosophers to divide speech into two categories: Then Austin pointed out that there is a whole category of speech acts that do not fall exactly into either category: I am indulging in it. First, he di- vides the performative utterance into three different acts which each utter- ance performs.

This division does not result from the distinct performance of each act, but rather serves the detailed analysis of the performative utter- ance. Harvard University Press, , p. Cambridge University Press, , p. Austin distinguishes three parts of the speech act: Further, perlocutionary effects are depen- dent upon illocutionary acts, not vice versa.

According to speech act theorists, 11 John R. Searle, Expression and Meaning: Cam- bridge University Press, , p. Walter Houston and Jim Adams Scholars have demonstrated the usefulness of speech act theory to biblical studies in general and to biblical exegesis in particular. Two studies in particu- lar stand as relevant to this paper.

Most notable among recent applications of speech act theory to biblical ex- egesis, Jim Adams excellently applies speech act theory and studies of self- involvement, particularly the work of Anthony Thiselton and Richard Briggs, to Isaiah Briggs, Words in Action: Thiselton has also written a number of books on hermeneutics which utilize his developments of self-involvement.

Summarizing self-involvement, Jim Adams writes: Certain types of communicative action draw in the reader as a self-involved participant with the text. In some instances the reader is the recipient of a promise, or a warning, or is commissioned to a task. In other cases, the read- er becomes the speaker who confesses, prays, laments and so on. Such self- involvement includes extralinguistic action expressed in the propositional content of the utterance.

Houston and Adams excellently apply speech act theory to their exegesis. However, they do not address the multiple illocutions present in their texts. For example, Houston uses speech act theory to demonstrate that the message of Jonah to the Ninevites functions to place the hearers, the Ninevites, under judgment.

Houston, though, fails to consider the possibility that this illocution could have multiple perlocutions, including repentance as the intended perlo- cution of the declaration of judgment. Additionally, and more significantly for this article, Houston does not address the multiple illocutions present in the Jonah-Nineveh event.

Another illo- cution, understandably neglected due to space limitations in an article, is the illocution of the Jonah-Nineveh event recorded for a Jewish, not Ninevean, au- dience. What new perlocutions arise from this understanding? Moreover, how does recognizing this separate illocution, through which the original illocution must be read, inform the understanding of the first illocution? Adams, on the other hand, does examine the multiple perlocutions present in his passage, particularly the multiple perlocutions branching out from the one illocution, the Cyrus event.

Nevertheless, he does not address the multiple illocutions appropriate to his study.

Particularly, Adams fails to address how the illocution to the readers functions as a separate illocution from the original illocution. This new illocution, then, is not simply the perlocu- tion of the original illocution, rather it becomes an entirely new illocution, complete with its own perlocutions.

It seems that Adams has blurred the sepa- rate illocutions into one simple illocution and perlocution. First, though, we must briefly examine the nature of indirect speech acts. Richard Young offers an excellent example of an indirect speech act, a case, as Searle defines, where one illocutionary act is performed indirectly by way of another: In indirect speech acts the speaker communicates to the hearer more than he actually says by way of re- lying on their mutually shared background information, both linguistic and nonlinguistic, together with the general powers of rationality and inference on the part of the hearer.

The simplest cases of meaning are those in which the speaker utters a sen- tence and means exactly and literally what he says. But, notoriously, not all cases of meaning are this simple: One important class of such cases is that in which the speaker utters a sen- tence, means what he says, but also means something more.

The utterance is incidentally meant as a statement, but it is also meant primarily as a request, a request made by way of making a statement. In such cases a sentence that contains the illocutionary force indi- cators for one kind of illocutionary act can be uttered to perform, in addition, another type of illocutionary act. There are also cases in which the speaker may utter a sentence and mean what he says and also mean another illocu- tion with a different propositional content. Nevertheless, they are used to issue directives.

He then writes the oracle down and gives it to Seraiah with instructions to car- ry the book to Babylon, read it, and then throw it into the Euphrates. The most basic and easiest to identify illocution is that of Jeremiah speaking against Ba- bylon. Even in cases of indirect speech acts, the identification of the indirect illocution must begin with the identifica- tion of the first illocutionary act by which the indirect act is performed. There are also cases in which the speaker 32 Searle, Expression and Meaning, p. Could you be a little more quiet? Are you able to reach the book on the top shelf?

Have you got change for a dol- lar? I would like you to go now. Officers will hence- forth wear ties at dinner.

Bible -- Illustrations

Will you quit making that awful racket? Would you be willing to write a letter of recommendation for me? Do you want to hand me that hammer over there on the table? You ought to be more polite to your mother. Why not stop here? It would be a good idea if you left town. Jeremiah utters a declar- ative, an illocution declaring Babylon guilty and under the judgment of God.

In his study of 2 Samuel In both of these examples, one person, David in these cases, performs an illocution in which he directs another person to perform a certain task. Both of these cases are clearly direc- tives, as Searle defines directives, and both clearly have as direction of fit world-to-word as David instructs the behavior of both Zadok and Hushai.

More importantly for this study, in both cases, David directs the hearer to per- form another — even more than one — speech act on his behalf. In the first ex- ample, David instructs Zadok to return to the city and perform his duties. Da- vid concludes his instructions to Zadok with these words in verse This performing of an illocution on behalf of David is more nota- ble in the second example: David specifically instructs Hushai to return to Ab- salom and to create with his words a state of affairs in which Hushai is trusted by Absalom, is enabled to thwart the counsel of Ahithophel, and is also able to spy on behalf of David.

The word that the prophet Jeremiah commanded Seraiah son of Neriah son of Mahseiah, when he went with King Zedekiah of Judah to Babylon, in the fourth year of his reign. Seraiah was the quartermaster. Jeremiah wrote in a scroll all the disasters that would come on Babylon, all these words that are written concerning Babylon.

And Jeremiah said to Seraiah: This giving of the illocution to Seraiah adds a speech act layer to the central illocution, because it is not Je- remiah who delivers or performs the illocution; rather it is Seraiah who is giv- en the speech act to perform on behalf of Jeremiah. As with King David, this illocution is a directive, with a world-to-word fit, and, assuming Jeremiah real- ly wants Seraiah to do what Jeremiah asks of him, it fulfills the sincerity condi- tion as well. Jeremiah, however, does not simply hand over his speech act for Seraiah to perform. In addition to the giving of his illocution to Seraiah, Jeremiah in- structs Seraiah with these words Jeremiah Rather than simply reading the central illocution on behalf of Jeremiah, Seraiah instead is instructed to perform a new illocu- tion, which includes the central illocution, but which is, by virtue of the in- structions given by Jeremiah, a new and separate illocution branching off from the original, central illocution, particularly noticeable because — for at least part of this new illocution — the audience changes from the hearers of the oracle to God himself when Seraiah prays.

This new illocution which Jeremiah adds to the illocution he gives to Seraiah is particularly interesting because of its various parts. In either case, this pre- servation, copying, or compiling of the text of this oracle reveals another illo- cutionary branch. If, for example, Seraiah copied the book before throwing it into the Euphrates, he essentially appropriates the illocution as his own and recycles it as a new illocution with a new audience and new perlocutions.

This new illocution with its new audience — the readers of the text, whether those in exile, those remaining in the land, or even the future people of Israel — func- tions, at least at a basic level, as an assertive, describing events with a word-to- world fit, that is, preserving a record of Jeremiah writing an oracle against Ba- bylon and giving it to Seraiah to deliver in Babylon. Furthermore, utilizing indirect speech act theory, we can identify at least two more illocutions within the text.

The first follows from the delivering of the oracle itself. Though Seraiah is instructed by Jeremiah to deliver the oracle in Babylon, he travels with and presumably announces the oracle to the Israe- lite nobility traveling with and including Zedekiah king of Judah. This directive to Zedekiah and those with him may intend to warn or give hope; nevertheless, it exists as another illocution branching out from the original. The second illocution revealed using indirect speech act theory follows from the new illocution created by the preserving of the oracle.

As above, the illocution of the orac- le still appears simply as a declarative against Babylon, but no longer does it function even primarily as such, particularly after Babylon is conquered. It functions, rather, indirectly as a new illocution, and one might even argue as a continually evolving illocution as the text is read and applied to subsequent generations forever forward. Wider Implications for the Identification of Multiple Speech Act Layers As I demonstrate above, I am currently studying the implications for the iden- tification of multiple speech act layers within a single pericope, namely that of Jeremiah Nevertheless, I believe the identification of multiple speech act layers has wider implications than local exegesis.

In fact, it may be the wid- er implications that prove the most exciting potential for development. Such an approach does not diminish the research regarding the dating of each tradition; rather this multi-layer speech act ap- proach reinforces the importance of such studies, because it is only in conjunc- tion with such studies examining the date, redactor s , and other Sitz im Leben that one can begin to determine which tradition represents illocutions closer to the original illocution.

Nevertheless, this approach transforms those studies in that it further appreciates each tradition as an important — and separate — appropriation of the original illocutions, each with their own distinct perlocu- tions. University Press, , p. Pete Diamond, Kathleen M. Sheffield Academic Press, , p. For example, the Babylonian Talmud in Baba Bathra 14ba suggests a canon in which Jeremiah follows Kings and precedes the rest of the prophets, yet in the Hebrew tradition we have in the MT, Jeremiah follows Isaiah.

As with the different choices made regarding the placement of oracles in the MT and LXX, the structural canonical choices made by those compiling the various canons likewise reflect different appropriations of the subsequent illocutions appro- priated by the individual redactors of each book. These decisions, just as the decision to place the oracle against Babylon at the end of Jeremiah, constitute new illocutions with their separate perlocutions.

It is at this point that I be- lieve a multi-layer speech act approach presents fascinating new opportunities for research, because once these new illocutions are identified, the illocutions performed by editors through the organization of a certain canon, those illocu- tions with their intended perlocutions become new lenses through which to read the lower-level illocutions, i. For example, the Baba Bathra decision to place Jeremiah between Kings and Eze- kiel demonstrates a certain illocution being performed by the arrangement of the canon. That illocution is a new illocution appropriating the illocutions on the levels below it, including, for example, the illocutions of the redactors who chose to place the oracle against Babylon at the end of the book of Jeremiah.

This new illocution, the illocution of the canon structure consisting of its ap- propriation of the lower level illocutions, has its own, new perlocutions, the effects the editors hope to achieve through this new canon-level illocution. Holroyd ranged the book and put the oracle near the end — but now also there is an added illocution, that illocution of the canon structure appropriated by the compiler who placed Jeremiah between Kings and Ezekiel. Conclusion Having demonstrated what I call a multi-layer speech act approach to illocu- tions, I then explored how such an approach might impact the future of re- search in areas ranging from individual pericopes to canon structure.

The re- levance of speech act theory to biblical studies continues to be widely ex- plored, and I believe a multi-layer speech act approach reveals exciting possi- bilities for future studies. Abstract After briefly reviewing speech act theory and the studies of Walter Houston and Jim Adams who both employ speech act theory, this paper outlines a mul- ti-layer speech act approach which explores the possibility of multiple illocu- tions branching out from original illocutions, particularly utilizing John R.

This multi-layer speech act approach is applied to Jeremiah in order to demonstrate the presence of multiple illocutions growing out from lower level illocutions. The paper concludes with some suggestions for wider applications of this approach to such studies as those exploring the differences between the MT and LXX placement of the oracle against Babylon and even to canon structure studies. Eine seiner Schlussfolgerungen bezieht sich auf das Gesetz: Door de Tora als Drieluik krijgen we een veel scherper beeld op de wetge- ving. Die vinden we in Exodus — Leviticus — Numeri als Middenluik. Deuteronomium is geen wetgeving door God maar is de menselijke onderwijzing daarover door Mozes.

Evangelische Theologische Faculteit, Auf das System von Ansageformeln, das dem Deuteronomium seine Struk- tur gibt, hat vor allem Norbert Lohfink aufmerksam gemacht,5 knapp hundert Jahre, nachdem es bereits Paul Kleinert beschrieben hatte,6 woraufhin es wie- der in Vergessenheit geraten war. Einige theologische Impli- kationen, die sich daraus ergeben, runden den Beitrag ab. Kleinert, Das Deuteronomium und der Deuteronomiker: Velhagen and Klasing, , S.

Moran, Biblia et Orientalia 48, Roma: Editrice Pontificio Istituto Biblico, , S. Der Ansageformel von 4,44 folgt gleich eine zweite in 4, Es bezieht sich wahr- scheinlich auf den Dekalog. Der Neueinsatz Dtn 6,1 unterscheidet damit die Gesetzgebung also explizit vom Dekalog. Entsprechend wird 12,1 angesagt: Geht es dabei um die Landnahme wichtigste Verben: Dtn 26, macht eine solche Leseweise plausibel. Es macht darum Sinn, 12,1 als Ansage von Dtn 12,,16, 6,1 hingegen als Ansage von Dtn 6,2- 26,17 zu lesen.

Georg Reimer, , S. Auch dort ist mit die- sen Worten offensichtlich das Gesetz selbst gemeint. Dtn 29,8 rekurriert auf Dtn 28,69 und fordert somit das Volk auf, die Bundesworte der Tora aus Dtn zu halten. Der gemeinsame Bezugspunkt ist der Horeb-Bund. Sein Fazit gegen Lohfink lautet S. Das hat van Rooy nicht getan. That, indeed, is the essence of the Moab covenant. So bezieht sich der Vers auf Dtn , hat aber als Absagefor- mel auch eine Scharnierfunktion zwischen den Worten und dem Vollzug des Bundes.

Otto beurteilt den literarischen Befund etwas anders. In Lev 26,46 werden sie gemeinsam abgeschlossen. In der Sinai- perikope bezeichnen sie immer ein konkretes, benanntes Gesetz, z. Sie umfasst die kultischen und die zivilrechtlichen Bestimmungen sowie die konkret benann- ten Gesetze.

Vorerst gilt aber unsere Aufmerksamkeit noch Num 36, In Lev 5,10 und 9,16 kommt das Wort im Singular vor.

SCHAFF-HERZOG ENCYCLOPEDIA

Ab Lev 18 ist der Gebrauch dann wieder pluralisch: Bis auf Lev 19, Ex 20,6; 24,12; Lev 4,2. Der geographische Bezugspunkt in Num 36,13 ist in Num 22,1 zu finden. Erst nach der Priesterweihe betritt er zu- sammen mit dem zum Priester geweihten Aaron das Zelt Lev 9, Sprachlich wird dies allerdings erst in Num 1,1 voll- zogen, und hierin liegt die Richtigkeit in der Beobachtung von Otto.

Die Gesetze sind nicht nach lokalen Kriterien, sondern thematisch-theolo- gisch angeordnet. Lev findet nicht auf dem Berg statt, Lev Dabei stehen Lev 6,2. Innerhalb von Lev sind somit nur Lev sowie Vielmehr scheint es, dass eine thematisch-theo- logische Anordnung der Gesetze bei der Pentateuchredaktion einer chronolo- gischen Anordnung vorgezogen wurde. Inhaltlich passt Num 3,1ff jedoch gut in den Kontext von Num Gleichwohl scheint mir die von Otto postulierte rechtshermeneutische Funktion der Absageformeln in Lev 26,46; 27,34 und Num 36,13 richtig zu sein.

Die weiteren Bestimmungen fol- gen sukzessive. Die Absageformel kommt da, wo man sie erwartet: Nach Segen und Fluch Lev 26 wie in Dtn 28, Koorevaar spricht von ei- nem chiastischen Aufbau mit Segen und Fluch im Zentrum. Num 36,13 hat somit eine doppelte Funktion. Eerd- mans, , S. Dtn 1,5 zeigt aber den wesentlichen Unterschied: Mit der Absage in Num 36,13 sind die von Gott gegebenen Gesetze abgeschlossen. Ab Dtn ist es nicht mehr Gott, sondern Mo- se, der redet. Zudem zeigt sich auch hier, dass Lev 27,34 und Num 36,13 parallel stehen. Soweit ich sehe, ist diese Beobachtung jedenfalls bisher nicht gemacht worden und somit zumindest ein neues Argument.

Die formale Entsprechung von Ex 21,1 ist ja Dtn 4, Da- mit hat Ex 21,1 seine inhaltliche Entsprechung nicht in Dtn 4,44, sondern in Dtn 12,1. Der Dekalog in Dtn 5 hat seine Parallele dagegen in Ex Sie reichen bis 26, Deshalb nehmt uns hier mit Liebe auf, wenn wir bei euch eintreten.

Und wenn ich sage: Wenn du hier sprichst: Friede auch mit deinem Geist! Wenn ich einmal tadeln muss, tue ich es aus Sorge. Die Macht dessen, der sie aussandte! Deshalb hat auch der Herr in seiner Rede allem anderen dies vorangestellt: Gottbegeisterter, mit Staunen betrachtet.

Er wird auch Thesbiter genannt, weil er aus Tischbe in Gilead kam, einem rauhen Bergland im heutigen Ostjordanland beidseits des Flusses Jabbok. Er lebte im 9. Am Jordan gebietet der Hl. Elias, wie Moses in Gottes Namen dem Wasser, ein Zeichen, dessen wir orthodoxe Christen auch heute bei jeder grossen Wasserweihe gedenken. Auch nach dem Abschluss der patristischen Zeit im engeren Sinne haben immer wieder bedeutende Autoren - vor allem im griechisch-byzantinischen Raum - ihre Aufmerksamkeit dem Tischbiter zugewandt, so beispielsweise Kaiser Leo VI.

So zur Geburt des Propheten dem Hl. In anderen Quellen wird der Vater des Hl. Das Opfer auf dem Karmels wird - so beispielsweise von Gregorios von Nyssa in seinem Tauftraktat - als ein Hinweis auf die Taufe verstanden: So betonen sowohl Joh. Chrysostomos wie Gregorius die grundlegende Differenz: So bemerkt Johannes Chrysostomos in seiner Welches ist diese Ursache?

Er wird kommen, um die Juden zum Glauben an Christum zu bewegen, damit sie nicht bei Seiner Ankunft samt und sonders zugrunde gehen. Das Hochfest der "Methamorphosis" geht vermutlich auf die Kirchweihe der im 4. Jahrhundert von der Kaiser-Mutter, der Hl. So wie hier in der Kathedrale Sv. Darauf spielt unser Festtropar an, und der Hl. Schimbatu-Te-ai la fata, in munte, Hristoase Dumnezeule, aratand ucenicilor Tai slava Ta, pe cat li se putea; straluceasca si noua, pacatosilor, lumina ta cea pururea fiitoare, pentru rugaciunile Nascatoarei de Dumnezeu, Datatorule de lumina, slava Tie!

Ikone und Gebete zum Fest Der Tod ist nach seinem Besiegtwerden durch Christus in der Auferstehung nicht einfach aufgehoben. Das letzte Hochfest des Kirchenjahres wurde zwischen und im byzantinischen Reich allgemein verbreitet. Es ist das Kirchweihfest der bis heute erhaltenen unterirdischen Kirche im Tal Josaphat in Jerusalem. Es ist vielerorts in der Orthodoxie ein Volksfest des Jubels und der Lebensfreude. Denn wirklich freuen kann man sich erst, wenn man selbst dem Tod mit dem Bewusstsein begegnen kann, dass er nicht mehr das letzte Wort hat.

Nicht vergleichbar ist das Geschehen um die Gottesmutter mit der Himmelfahrt Christi, des Gottessohnes. Die Orthodoxie hat es nie dogmatisch formuliert. Die Kirche hat keine Notwendigkeit gesehen, auf dem Glauben an die leibliche Aufnahme des Leibes der Gottesmutters zu bestehen. Glaube beruht nicht auf dokumentierten Beweisen. Denn in Maria hat die menschliche Natur ihr Ziel erreicht.

Kurz vor dem Entschlafen der Gottesmutter sind die in alle Welt zerstreuten Apostel auf wunderbare Weise an das Sterbebett gebracht worden, so dass sie noch mit der Mutter des Herrn wachen und beten konnten. Schon in den 2 Wochen vorher werden wir durch eine Fastenzeit 1. August nach neuem Stil, Das Fest fasst das Heilsgeschehen rund um die Gottesmutter noch einmal zusammen. Lesung Phil 2, und Evangelium Lk 10, und 11, in der Liturgie sind die gleichen wie am 8. September, dem Tag der Geburt Marias. Der erste Teil des Satzes - "die Quelle des Lebens wird bestattet in einem Grabe" - zeigt, dass wir konkret des irdischen Ablebens der Allheiligen gedenken.

Aber das Fest ist viel mehr als ein Gedenken an den Tod. Der zweite Teil des Satzes lautet: Die gesungenen liturgischen Texte weisen uns darauf hin: Maria, von den Toten auferstanden, wurde von Engeln zum Himmel getragen hier weicht die Himmelfahrt Mariae von der Jesu ab, denn Christus fuhr aus eigener Kraft zum Himmel. Sie ist auch nicht dogmatisch formuliert. Die Kirche hat bis jetzt noch keine Notwendigkeit gesehen, auf dem Glauben an die leibliche Himmelfahrt zu bestehen. Wie kann man auch eine Tatsache leugnen, die nicht der historischen Verifizierung bedarf?

Der Glaube an die Himmelfahrt beruht nicht auf dokumentierten Beweisen. In gleicher Weise wie Jesus auch wenn man hier die Proportionen nicht verschieben darf wurde sie in ihrem Leib verherrlicht. Die Himmelfahrt ist das Fest nicht nur Marias, sondern der ganzen menschlichen Natur. Eine Woche nach dem Beginn des liturgischen Jahres, werden wir die Geburt der allheiligen Jungfrau feiern. Jetzt, zwei Wochen vor dem Ende des liturgischen Jahres feiern wir den Tod und die Verherrlichung der allheiligen Gottesmutter.

Mit ihr wird das Menschengeschlecht erhoben und im Himmel aufgenommen. Der Zyklus des vergangenen Kirchenjahres ist fast vollendet, ein neues Kirchenjahr beginnt am 1. Ephesos - Jacopo Torriti. All-Orthodoxe Botschaft und Gebet d. Wieder und wieder endet und beginnt ein neues Kirchenjahres. Der Zyklus des alten Kirchenjahres ist vollendet, ein neuer Zyklus beginnt am 1. Es ist nicht die Vermittlung einer abstrakten Lehre.

Das Kirchenjahr gedenkt ihrer und erneuert diese Geschehnisse auf geheimnisvolle Weise. Das Geheimnis der liturgischen Zeit ist das Geheimnis der Zeit selbst: In Gott gibt es nur einen Augenblick, in dem alles eingeschlossen ist. Beloved brethren and children in the Lord, In a very pictorial way, the holy hymnographer Joseph presents the earth as grieving and protesting voicelessly for the many evils with which we burden her.? If this holy hymnographer thought back then that the pollution of earth by humankind would cause the wrath of God, today, humanity in its entirety should all the more realize our ultimate destructive behaviour against the creation of God.

Certainly, the earth was created well-equipped to offer shelter to the human beings and was ordered by God to cover their needs. We draw so much to such excess and in such rough ways that we weaken her abilities and destroy all future production of natural resources.

In doing so, we resemble those who act greedily, and who, when in need of collecting wood, destroy both the trees and the forest and, thus, deprive themselves of the opportunity to collect more wood in the future. It is a known historic fact that many areas of the earth that had once been sites of developed civilizations, ended up in total devastation.

This phenomenon of devastation, which unfolded slowly in earlier times, is progressing in our times at a high speed. Vast expanses around polluting factories and industrial zones that emit toxic waste have already been deadened, and the number of such dead expanses is constantly growing. Huge regions have been made subject to deforestation in order to be used as cultivation grounds, but the utilization of toxic pesticides has destroyed any form of sprouting, except for the object needed.

These non-biodegradable toxic pesticides enter the water-air cycle and pollute the springs and rivers causing severe problems to human health. In regard to the consequences of these methods employed and materials used, greed and negligence take their revenge. While we work hard to increase the productive ability of our planet, we, on the other hand, destroy it. We must realize the forthcoming danger; we must understand its causes and acknowledge our responsibility.? We must aim to appease God, not through words and small sacrifices, but through courageous acts and large sacrifices.

For the promise of the Lord that we will receive back in multiple that which we sacrifice, applies here as well.? The Mother Church is fully aware of the dangers that threaten the earth and our surrounding natural environment brought about by both the natural ramifications of human acts but, mostly, by the moral consequences of human crimes; therefore, the Mother Church established the 1st of September as a day of prayer for the environment.

In our discussion, it is evident that the will of God mandates the preservation of the eternal yielding of our natural resources, respect toward the natural creation of God and our future generations, and the reversal of our destructive behaviour against the very good natural environment that was given to us by God. May the grace of God and His abundant mercy be with you all. September 1, A. Sehr geehrte Mitglieder und Mitarbeiter der Landesregierung,.

Meine Damen und Herren! Mit der Kraft des Geistes sehen wir durch die sichtbaren Dinge das Unsichtbare Homilie, PG 35, Daher sind sie unentschuldbar. Denn sie haben Gott erkannt, ihn aber nicht als Gott geehrt und ihm nicht gedankt. Sie behaupteten, weise zu sein, und wurden zu Toren. Unsere Welt lebt leider in einer Zeit der Verwirrung und des Aufruhrs. Sie sind ontologisch und kosmologisch und beeinflussen die gesamte Menschheit.

Spr 9,1 ; dieses Haus ist unsere Welt. Ganze Stadtviertel werden so gebaut, dass das Auto optimal genutzt werden kann. Nahrungsmittel wie Rindfleisch, das mit immensen Kosten von Futter, Wasser und Energie hergestellt wird, gilt als Grundnahrungsmittel. Immer mehr glauben, dass der Ausweg aus der Krise auch einer geistigen Erneuerung bedarf: Viel wahrscheinlicher wenden sie sich der Verehrung der Mutter Erde zu oder Eingeborenenreligionen oder der Magie oder der Esoterik. Sie gibt uns die Gelegenheit zu einer Missionierung, wie sie vielleicht nicht mehr gegeben war, seit der hl.

Das hat so viel Interesse erweckt, dass im November eine interorthodoxe Konferenz zum Schutz der Umwelt nach Kreta einberufen wurde. Solch eine Haltung kann Verschwendung nicht dulden. Wir beten als Gemeinschaft, nicht als Einzelpersonen; also ist ein liturgischer Ethos auch eines des miteinander Teilens.

Die zu Grunde liegende Botschaft muss deutlich werden: Elizabeth Theokritoff, ist orthodoxe Theologin und Schriftstellerin aus England. Idiomela zur Liti am 1. Zum downloaden stellt die Gebetstexte dankenswerterweise der St. Sie offenbart die Krise seiner Gesinnung und seiner Moral, seiner Wissenschaft und seiner Technologie, seiner Wirtschaft, seiner Politik, seines Rechtes und seiner Religion. Er ist berufen, das Geschaffene mit dem Ungeschaffenem zu verbinden.

Das Geschaffene ist seiner Natur nach wandelbar; die erste Wandlung ist seine eigene Entstehung. Deswegen wird das Fasten in der orthodoxen Tradition als ein "Lebensgebot von gleichem Alter wie die menschliche Natur" bezeichnet. Diese These scheint vielleicht sehr theoretisch oder gar utopisch. Wenn nun aber der Mensch und die Natur in Verbindung und in Bezug zu Gott betrachtet werden, bekommen die Dinge wieder ihre wirklichen Dimensionen.

So schreibt der hl. Isaak der Syrer schreibt: Es ist nicht etwas, was auf eine unbestimmte Art die Menschheit oder die Menschen betrifft, sondern jeden einzelnen, aber auch alle zusammen. Die Vergiftung der Umwelt spiegelt die innere Vergiftung des Menschen wieder. Und diese Vergiftung beginnt beim Geist des Menschen.

Er ist es, der zuerst mit leidenschaftlichen Sinngehalten vergiftet wird; deswegen wird der Geist des Menschen als "erstleidend" bezeichnet Ohne Reinigung des Geistes von diesen leidenschaftlichen Sinngehalten kann keine rechte Beziehung des Menschen zur Welt und ihren Dingen in Gang kommen. Wie kann jedoch diese Reinigung des Geistes von den leidenschaftlichen Sinngehalten und Phantasien realisiert werden? Maximos der Bekenner bemerkt: Es gibt das Ding, den Sinngehalt und die Leidenschaft. Das Ding ist z.

Der Sinngehalt ist die einfache Erinnerung an eines von diesen. Das Hauptziel des Interesses, das international hervorgerufen wird, ist der finanzielle Gewinn. Selbst da, wo der Schutz des Staates eingreift, bleibt die Vergiftung der Sinngehalte unvermindert. Wir glauben, wir seien Praktiker, wenn wir das tun was sichtbar ist, und Utopisten, was nicht sichtbar ist.

Das Christentum ist nicht utopistisch, sondern praktisch. Die Zeit bleibt nicht stehen. Wolf, Dammweg 1, Grosshelfendorf, - ; gerhard. Denn aus dir ist aufgestrahlt die Sonne der Gerechtigkeit, Christos unser Gott.

Texte und Predigten zum Fest Da verhiess ihnen ein Engel des Herrn gesegnete Nachkommenschaft. Seinen Ursprung hat es vermutlich in der Kirchweihfeier der Kirche der Hl. ANNA in Jerusalem, die im 5. Zum Thema gemacht wird Gottes Heilsplan, der wieder einmal die scheinbare Hoffnungslosigkeit der Menschen durch Sein Geschenk zu freudigem Triumph verwandelt. Es geht um unsere menschliche Natur als solche: Texte und Predigten zum Fest: Das Geburtsfest Mariens ist das erste der Feste in dem am 1.

Die Jerusalemer Gemeinde hatte im 5. Jahrhundert an dem vermeintlichen Ort, wo das Haus von Joachim und Anna gestanden haben soll, eine Kirche errichtet. Jahrhundert nach Rom und ins Abendland.

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