Apocalyptic literature is a specific prophetic genre. The expectation of end-time events led to a transformation in outlook, the result of which was apocalypticism. Post-exilic prophecy became concerned with God’s judgment and the problem of salvation. I am interested in the way in which apocalyptic texts shape faith and hope. My intention is to examine how apocalypticism uniquely contributes to the faith. Why do people write supposed revelations in this kind of a style? Why is it such a sudden increase in the interest in apocalyptic after exile? Why it becomes apocalyptic dominant?
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Catechizing the new generations in the 21.st Century became a mission almost impossible, because of the changed ways and styles of communication. Digital immigrants teach digital natives to be able to teach younger digital natives in a post-postmodern era. We need new ways of handing over information, competences to share efficiently the keys of becoming a Christian.
The religious situation in Austria is characterized by increasing plurality. The appropriate handling of religious diversity in schools is a much-discussed topic in educational debates. It is becoming clear that religion is an issue for schools as a whole and not just for the sub-ject of religious education. The presentaion refers to an empirical survey carried out at public schools in Vienna and presents the results.
This paper examines the motivations behind Theodoret of Cyrrhus’s presentation of holy women in his seminal work. His approach is shaped by the broader Classical literary tradition, which generally conveyed unfavorable views of women. Theodoret seeks to overcome these prejudices by promoting asceticism as a means through which women could attain spiritual authority and leadership. Furthermore, he draws on key theological insights from the baptismal theology of the Antiochian tradition, demonstrating the depth of his own theological formation.
Der Exodus ist der identitätsstiftende Gründungsmythos Israels, des Nordreiches. Darin treten die siegreichen Aspekte der nordisraelitischen Gottesvorstellungen zu Tage. Hos macht sehr oft von dieser Motivik Gebrauch, wenn er eine Vision der Liebe Gottes zum Volk in der Wüste entwirft (Hos 2,16-17), wenn er vor einem zweiten Exodus warnt und die assyrische Krise mit der ägyptischen Sklaverei vergleicht (Hos 9,3; 11,4).
The numerous technical innovations of the past few decades have led to significant social changes. The spread of household appliances, the evolution of transportation means, gene research, and the mass adoption of digital communication are signs of this accelerating world. Although research on artificial intelligence dates back several decades, the breakthrough that enables its everyday use is only a few years old. It raises many questions for the practitioners of Christian theology, along with other changes. How can we teach about this current social environment based on Scripture?
Can theology and philosophy critically influence contextual developments? The question is relevant for the discussion about Slavery in the former Dutch Colonial Empire, and its impact on society in the present day. The Mennonite Marten Douwes Teenstra (1795-1864) was a Colonial administrator with extensive experience in both South Africa, Indonesia, Surinam and the Netherlands Antilles. Teenstra became a leading figure in the first generation of Dutch Abolitionists, intent on ending Slavery. Teenstra was interested in Bible exegesis.
For Comenius, the close connection between philosophy and theology is characteristic. If we discuss any component of Comenius' thought, i.e. his philosophy, we must always keep in mind his lifelong theological anchoring, not take his philosophical ideas out of context and clarify them outside of their theological framing. However, even conversely, we will not properly understand Comenius as a theologian if we do not consider him as a philosopher. For Comenius, triadism is a striking manifestation of such a characteristic closeness of the theological and philosophical aspects.
This talk explores how early modern Protestant communities, particularly the Unity of Brethren, approached the metaphorical language of the Bible. Drawing on texts by Alstedt and Comenius, it examines how preachers and scholars dealt with the ambiguities of biblical metaphors, which were seen both as a challenge and a key to spiritual insight.
Johannes Amos Comenius, trained in theology at Herborn and Heidelberg, was not primarily a biblical scholar. His key biblical work is the Manualník, an abridged Bible he edited twice—first in 1623 as a Bohemian manuscript, then in 1658 in Amsterdam for exiles after Leszno's burning. This abridgment raises theological questions: how to justify and approach shortening Scripture without distorting it? Comenius tackled this by modifying the Kralice Bible, especially Genesis and Exodus, later reverting to the canonical text in print. This paper explores these theological implications.
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