Teresianum

Malgré les apparences, le progrès dans la connaissance de soi ne contredit pas l'approfondissement de la relation à Dieu, mais le favorise. Après avoir montré cela, l'auteur expose la nature et les conditions de la connaissance de soi selon le « socratisme chrétien » des auteurs qui, d'Origène à Pascal, ont fait leur le fameux précepte : « connais-toi toi-même ». Une attention particulière est portée à l'enseignement de Thérèse d'Avila et Jean de la Croix sur le lien paradoxal entre connaissance de soi et relation à Dieu. Dans la troisième et plus longue partie, l'auteur évoque l'expérience de ce lien, en considérant successivement la connaissance de soi comme marqué par le mal, la connaissance de l'autre en soi (Dieu, ou l'inconscient neuro-psychique ?), et la connaissance du bien en soi, source de connaissance de Dieu : à la lumière de la foi, l'expérience de soi comme vivant, croyant, et aimé se transforme en connaissance de Dieu comme intérieur, aimant, désirant, et source d'amour.

Despite appearances, progress in self-knowledge does not contradict the deepening of the relationship with God, but favors it. After having shown this, the author exposes the nature and conditions of self-knowledge according to the "Christian Socratism" of the authors who, from Origen to Pascal, have made theirs the famous precept: "know thyself". Particular attention is paid to the teaching of Teresa of Avila and John of the Cross on the paradoxical link between self-knowledge and relationship to God. In the third and longer part of the article, the author evokes the experience of this link, considering successively the knowledge of self as marked by evil, the knowledge of the other in oneself (God, or the neuro-psychic unconscious?), and the knowledge of the good in oneself, source of knowledge of God: in the light of faith, the experience of self as living, believing, and loved is transformed into knowledge of God as interior, loving, desiring, and source of love.

The extended use of the spiritual armour image is a distinctive feature of St Albert's Formula of Life, and the inspiration and motives for this aspect of his text remain unclear. It has previously been proposed that better understanding of both the patristic sources for Albert's biblical citations, and of the Carmelites' historical and geographical origins, are key entry points for understanding the Formula. Taking up these suggestions, this study explores the role of St Jerome's letter to Rusticus in proposing the military theme to Albert, and suggests that the context of crusader spirituality made the image a useful tool for addressing the particular needs of the new Carmelites via images and themes significant to them from their former way of life.

Le migrazioni umane hanno da sempre segnato la storia ma oggi più che mai, grazie anche alla globalizzazione, sono diventate il centro dell'interesse politico, sociale, economico, culturale e persino religioso. L'intento di questo articolo è quello di focalizzare l'attenzione sulle dinamiche e sui protagonisti di questo stesso processo, i migranti, sotto la prospettiva dell'antropologia cristiana attraverso alcune coordinate bibliche come l'accoglienza e l'ospitalità, con l'intento di presentare alcuni elementi fondamentali per l'agire concreto pastorale.

Human migrations have always been a part of history, but in today's globalized world migration has become the center of political, social, economic and religious interest. The intent of this article is to focus attention on the dynamics and the protagonists of this process. Based on the perspective of Christian anthropology and in reference to such biblical notions as welcome and hospitality, the article presents some fundamental elements for concrete pastoral action.

L'articolo inizia con un commento all'incontro di Gesù con la Samaritana (Gv 4) in cui appare chiaramente il ruolo che Egli assegna alla donna, ruolo riconosciuto dopo lunghi secoli da Giovanni Paolo II nella sua Lettera Apostolica Mulieris dignitatem. In verità, l'atteggiamento di Gesù non era sfuggito alle donne appartenenti alle prime comunità calviniste che danno l'avvio al movimento femminista. Si descrivono brevemente i momenti di diffusione del femminismo fino a giungere al Novecento, secolo nel quale Edith Stein, filosofa cristiana, affronta la questione femminile proponendo l'antropologia duale. Questa può essere considerata la chiave interpretativa per valutare le più recenti prese di posizione della gender theory e della queer theory.

The present article begins with a commentary on Jesus' encounter with the Samaritan woman (John 4) in which the role he assigns to women clearly appears. This role, acknowledged after many centuries by John Paul II in his Apostolic Letter Mulieris dignitatem, had not escaped the attention of the women belonging to the first Calvinist communities, where the feminist movement began. The spread of feminism is herein briefly described, up to the twentieth century in which the Christian philosopher, Edith Stein, addressed the question of womanhood by proposing a dual anthropology. This dual anthropology can be considered the key to interpretation and evaluation of the most recent stances in gender theory and queer theory.

Romano Guardini ist Europäer und muß es sein, schon durch die Zugehörigkeit zu zwei Kulturkreisen: dem mediterranen und dem nördlichen. Doch gründet sein Blick auf Europa nicht allein in der not-wendenden Antwort auf die persönliche Lebensfrage, wozu er denn gehöre. Sein Blick gründet tiefer in einem Erfassen des Besonderen, nicht Vergleichbaren, das Europa heißt. Da dieses Erfassen unter Bedrängnis, gleichsam mit Einsatz von Blut und Leben geschah, geht es in eine Tiefe, die auch heute weithin überzeugen kann. Das Verhältnis von Norden und Süden, von Deutschland und Frankreich, von Antike und Gegenwart hat er im Laufe seines Lebens und Schreibens zu durchdringen versucht. Die besondere und gefährdete Leistung Europas sieht er im Anruf zur Einzigkeit und Freiheit jeder Person. Diese Bestimmungen gehen allerdings nicht von einem unscharfen Humanismus, sondern vom Antlitz Christi aus.

Romano Guardini may be said to be a European based on the simple fact of his belonging to both Mediterranean and northern European cultures. His view of Europe is not however solely based on a personal quest, and the need to determine to which of these two cultures he properly belongs. It is deeply grounded in an understanding of what is specific and unique in what we call Europe. It is a perspective which, born of turmoil - of life and blood so to speak - reaches to a depth which enlightens us still today. Throughout his life and work Guardini continually strove to better grasp the relationship between North and South, between Germany and France, between Antiquity and the present day. For Guardini, the call to regard for the uniqueness and the freedom of each human person is the specific and fragile achievement of Europe, based not on some vague humanism, but on the Face of Christ.

Die Berufung zum Propheten für die Völker scheint für Jeremia eine Überforderung darzustellen. Gottes Zusage seiner Gegenwart und Hilfe gehört aber ebenso grundlegend zur Berufung. Und wahrlich: Jeremias Erfahrung mit Gottes Sendung trägt ihm von allen Seiten Ablehnung, Verfolgung und Einsamkeit ein. Die zweite Konfession (15,10-18) gehört zu den ergreifendsten Klagen des Buches. Jeremia fühlt sich wie ein unheilbar Kranker, dem auch noch die letzte Hoffnung schwindet: Gott selber. Er vergleicht den Herrn mit einem «heimtückischen Bach», mit einem «nicht zuverlässigen Wasser». Damit verkennt er Gottes Wesen und stellt Gottes Treue, auf welcher der Glaube Israels gründet, radikal in Frage. Gottes Antwort darauf beinhaltet eine nachdrückliche Zusage seiner Nähe für den Propheten und die Bestätigung seiner Sendung, wenn dieser bereit ist, umzukehren und aufrichtig zu reden. Jeremias Leiden gewährt Einblick in das persönliche Erleben und Ringen eines Gesandten Gottes, und sein Reifen an seiner Berufung.

The vocation to be a prophet to the nations apparently overburdens Jeremiah. Although God's promise of his presence and support is a fundamental part of his vocation, in Jeremiah's pursuit of God's mission he is nonetheless confronted with rejection, loneliness and persecution on all sides. In the second confession (15,10-18), one of the most poignant complaints of the Book of Jeremiah, the prophet describes himself as an incurable patient, for whom every last hope - even God Himself - has vanished. He then compares the Lord with "a deceptive stream" and with "uncertain waters", thus misinterpreting God's nature and radically calling into question God's faithfulness, the foundation of Israel's faith. In return, God offers Jeremiah his enduring presence and promises the renewal of his prophetic mission, if he is willing to repent and speak righteously. Through his own suffering, Jeremiah gains insight into his personal experience and his struggle as messenger of God, and is led to greater maturity in his vocation.

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