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3/1999
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Summary:
KRAŠOVEC Jože,
Doctor of Biblical Studies, Philosophy, Theology and History of
Religions,
Full Professor, University of Ljubljana
Reckoning or Reconciliation?
Bogoslovni vestnik 59 (1999) 279-288
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The relationship between God as Creator and the people of Israel
is based on a covenant which implies a promise or offer of well-being,
provided that the covenant people act in accordance with God's
will as expressed in the Law or manifested in the natural course
of events. Since the people of Israel and, indeed, the humankind
as a whole often fail to stand in the right relationship to God,
a threat of punishment and a call to repentance frequently accompany
the promise or offer of well-being. Punishment always has a positive,
i.e. an educative aim. Whenever Israel or the nations are prepared
to show penitence, God is willing to forgive. God himself is always
faithful and is therefore under no obligation to exculpate the
faithless. He finally pardons them "for the sake of his name."
The guilty can ask for forgiveness. But in view of Godís absolute
righteousness they do not have the right to demand it either for
themselves or for others. Forgiveness and econciliation are the
hallmark of Godís generosity. The distance between God as Creator
and the humankind as his creation precludes any possibility that
Israel or the nations could ever deserve Godís forgiveness and
reconciliation. Thus, when Godís ultimate motivation is concerned,
no fundamental difference exists between the gift of grace in
general and forgiveness or reconciliation. Mediation through supplication
and atonement is required by the very nature of the bonds within
a community and especially within the theological covenant. Moses
(cf. Exod 32-34) and the suffering servant in Deutero-Isaiah (Isa
52:13-53.12) exemplify this attitude and therefore play an especially
important role among the people of Israel. The suffering of one
or more righteous individuals can be instrumental in expiating
the guilt of the people in critical situations.
Key words: Bible, God's righteousness, forgiveness, reconciliation,
punishment.
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Summary:
PEKLAJ Marijan
Doctor of Theology, Assistant professor,
University of Ljubljana
God, Lord of Time and History. Some Views from the Old Testament.
Bogoslovni vestnik 59 (1999) 289-298
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It is characteristic of the text about the creation of the world
in the first chapter of Genesis that in the beginning God set
in motion the alternation of day and night and thereby created
time. In the seventh day blessed and consecrated by God, man can
see an opening towards the absolute Divine future. Wheras creation
is before history, God's absolute control of historical events
is shown in the second part of Isaiah (chapters 40-55). The prophet
proves how Jewish exiles in Babylon can rely on their God since
his power is not connected with the political power of the state
and does not depend on victories on the battlefield as it was
true of other gods. God's control of history is shown by the pagan
kind Cyrus delivering the Jews from exile. The writer of the book
of Daniel reaches from the sequence of human regimes in history
into the absolute future of God's kingdom.
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Summary:
OCVIRK Drago CM
Doctor of Theology, Full Professor,
University of Ljubljana
Christianity, Human Rights and Dignity
Bogoslovni vestnik 59 (1999) 299-315
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Although opposed to the liberal conception of human rights in
the 19th century, the Church came out in favour of human rights
already with Pope Leo XIII and supported them with much determination
in totalitarian systems, making them also a part of its social
doctrine. 1) These rights came into being out of the need of (European)
man for survival,which was threatened by wars, and are based on
man's dignity. This dignity, however, is not well-founded and
therefore keeps being negated. (2) Thus, the author tries to establish
where and how christianity can consolidate this dignity and, consequently,
human rights and thereby appeal to similar humanistic endavours.
A possibility therefor could be a christology centred on Jesus'
realized humanity, which can be understood as God's humanity and
not as 'deification' of man any more. Since this turn towards
Jesus' humanity as the starting point of christology is just beginning
to develop, the author only touches on the problems in connection
with human dignity and human rights without offering a final solution.
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Summary:
PERKO Franc,
Doctor of Theology, Archbishop
Svetozara Markovića 20, 11000 Beograd
Renewal of Slovenian Church at the End of the 20 th Century
Bogoslovni vestnik 59 (1999) 317-326
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During the last decades we have been witnessing numerous changes
in the Church and in society. Second Vatican Council and the collapse
of communism have marked our time. The Church has been renewing
itself outside as well as inside. The renewal of the Church is
directed to its essential mission i.e. the realization of Christís
redemption. In addition to a spiritual renewal, church structures
such as the parish, the deanery, the diocese as well as the structures
of the archdiocese are renewed, too. The renewal also extends
to less essential activities of the Church such as charitable,
ecumenical and missionary activities.
Pilgrimages and popular devotions play another important role
in the renewal. After the collapse of communism new relations
between the Church and the society as well as the state have begun
to develop. Having experienced heavy trials and faced with much
opposition, the Church can nevertheless look into the future with
optimism.
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Summary:
SORČ Ciril
Doctor of Theology, Assistant Professor,
University of Ljubljana, Faculty of Theology
Millenarian Conceptions in the Past and Today
Bogoslovni vestnik 59 (1999) 327-347
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Millenarian Conceptions in the Past and Today Bogoslovni vestnik
59 (1999) 327-347 The treatise intends to show the thread of millenarian
conceptions through history and to outline the contemporary forms
of this phenomenon. The author draws attention to millenarian
beginnings in judaism and presents the text of Rev 20:1-15, which
was taken by numerous movements as the basis of their millenarian
notions that keep taking on quite a secularistic form. After a
short historical outline and a presentation of different millenarian
currents in contemporary thought, an evaluation of millenarian
conceptions is given. One has to distinguish between historical
millenarian conceptions (attributing an eternal character and
final validity to temporal dimensions), a millenarian understanding
of political, ecclesiastical or historical present, and eschatological
millenarian conceptions, the expectation of a future in an eschatological
joining of the end of the world and of the new creation thereof
(here the Ďtemporarinessí and the penetration of eternity into
the present have been preserved). Historical millenarianthinking
is a religious theory justifying economical, political or ecclesiastical
power; eschatological millenarian thinking, on the other hand,
is a an image of hope which is necessary at experiencing opposition,
suffering and exile in this world. Millenarian thinking must be
closely connected to eschatology or else it leads into a historical
failure. In connection with eschatology, however, it gives strength
to survive and to resist evil.
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Summary:
VALENČIČ Rafko
Doctor of Theology, Full Professor,
University of Ljubljana Faculty of Theology
God's Mercy as Rehabilitation of Man
Bogoslovni vestnik 59 (1999) 349-363
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Todayís society is a (fatherless society) (A. Mitscherlich).
Man has forgotten where he comes from and where he goes to. The
call for father cannot be answered by returning to childhood but
by understanding and accepting fatherhood.
- God's creative fatherhood is the origin explaining the existence
of everything, the aim to which everything is directed. Godís
fatherhood is the origin of human creativity, an invitation
to perfection that man must strive for (cf. Mt 5:48). New Testament
includes Jesus Christ into Godís fatherhood and creativity (Col
1:15-16).
- God's creative omnipotence is shown in a special manner by
his mercy. God "reveals his omnipotence primarily by mercy and
consideration". The sin represents a negation of human dignity
and disobedience to God's law inscribed in human nature. Man
can only be justified by Godís mercy emerging from his love
and righteousness. Man alone is not capable of conversion and
of returning to his Father's house.
- Also the human family burdened by many conflicts needs God's
mercy. The Church is called to reveal to the world the image
of the merciful Father according to the example of Jesus Christ.
When reflecting about the parable of the prodigal son and his
brother and especially at the example of the merciful Father,
the Church must accept the role of the Father. This also applies
to the Slovenian Church, which at the end of the second millennium
has to try to achieve a national reconciliation so that it will
itself be blessed with mercy and will persuasively preach mercy.
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Summary:
ŠKAFAR Vinko OFMCap
Doctor of Theology, Assistant professor
University of Ljubljana, Faculty of Theology
New Religious Movements
Bogoslovni vestnik 59 (1999) 365-386
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he author first defines the terms 'sect', 'cult' and 'new religious
movements'. He also explains the terms 'occultism', 'esotericism'
and 'gnosticism' often accompanying the new religious movements.
further, he states religious, social, psychological, material,
occultist, gnostic and esoteric reasons for the fast spreading
of sects and new religious movements. He tries to divide sects
and new religious movements into six groups and then enumerates
the main characteristics of Christian sects and Christian new
religious movements. He asks himself about the reasons for the
spreading of sects and new religious movements and about the relation
to their followers. The article concludes with some observations
on the sects and new religious movements as a challenge to Christians
and pastoral workers.
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Summary:
GOSTEČNIK Christian OFM
Doctor of Clinical Psychology and Theology, Assistant Professor,
University of Ljubljana, Faculty of Theology Ljubljana
Spiritual Picture of the Man of the 20 th Century
Bogoslovni vestnik 59 (1999) 387-407
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The author describes three groups in the modern society representing
a most urgent challenge to the contemporary pastoral activity,
namely adolescents, married people and divorced partners. In addition
to a psychological survey, the author tries to present concrete
solutions in confronting these pressing problems. Adolescents
in their fast psychological, physiological and mental development
primarily need someone who will understand and evaluate their
feelings and will be able to understand their often very unpredictable
and rebellious behaviour. In the same way married people and especially
divorcees represent a growing challenge to contemporary pastoral
activity. It will have to re-evaluate the approach to divorced
partners and to help them in their often tragic experiences of
life and human relations.
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