Napoca Roots

The Dynamic Perspectives of the Knowledge of God in the Old Testament

2024-08-16T22:17:56+00:00

“Israel Wilderness School” – Pattern for Discipleship in the Old Testament (God's continual Revelation of Himself to Man, for Pedagogical and Restorative Purposes)

2024-08-19T08:17:16+00:00

The study explores the concept of discipleship in the Old Testament, highlighting how divine revelation continues to be a pedagogical and therapeutic process. At the centre of this process is the relationship between God and man, beginning with Adam and continuing with the patriarchs, prophets, and the people of Israel, culminating in the Christ disciple’s model. It is emphasised that the whole of revelation provides a complete model for discipleship, to guide humanity towards divine communion. The study also analyses the educational structures in Jewish society, in which the family, the royal court and scribal schools play essential roles. It discusses the biblical terminology specific to discipleship and the relationship between learning and the divine will, concluding that true religious education is about accumulating knowledge and living by God's will so that man can re-enter into a relationship with the supreme Teacher.

Knowledge of God – as an inner human experience

2024-08-19T08:19:44+00:00

From the Old Testament perspective, wisdom is not man's ultimate destination, but it is the way “by which” we can reach God. Travelling through life with wisdom, man finds his true theological destination by dwelling in the mystery of the revealed word. Thus, “Wisdom has built her house” (Prv 9:1), living spiritually in people who discover in the mystery of the spoken word the redemptive work of Christ in the intimacy of humanity that he came to redeem from sin. This interiority, understood as the dwelling of the Word of God in the human heart, in its spiritual abode, is interpreted by Holy Scripture, patristic and philocalic literature, as well as by the liturgical prayer of the Church as an incarnation of the Word in us, which we understand it as a food of doxological words and the communion of Eucharistic Christ, Divine Body and Blood, Liturgy of God with us in the Church of His Glory, which is His ecclesial Body.

Yahweh – the Typology of the Relational Divine in the Theological Horizon of the Old Testament

2024-08-19T08:20:37+00:00

The Old Testament summarises not only a large segment of the history of humanity but also the configuration of the relationship between man and divinity. The religious phenomenology of the general spectrum of humanity reveals to us the fact that the experience of the sacred created the premises for a projection of this experience expressed under a cultic, doctrinal, and mystical aspect. Upon an objective survey of the religious field of humanity, where the differentiation criteria stand out as obvious, we can notice the fact that the Old Testament outlines a particular architecture of the relationship between Yahweh and man, namely based on God’s intention to enter a relational revelation with humanity, especially with the Jewish people. Our study explores this relational typology of the divine as it is highlighted throughout history and the theological developments in the Old Testament.

“Imitatio Dei” – the Old Testament Way of Knowing God

2024-08-19T08:21:19+00:00

Created in the image and likeness of God, man has as his ultimate reference the divine model, being called by his very nature to reflect the character and attributes of his Creator. Man as “imago Dei” is called to “imitatio Dei”. His call to holiness is at the same time a call to imitate God, a call to become like God. Even if in his transcendence God remains unknowable by his being, man can know him by the way God reveals himself through his works in the world. Imitation of God therefore enables man to move beyond speculative, abstract knowledge to a true form of knowledge which presupposes a recognition of God from His works in the world.

The preparation for the incarnation of God in iconography: the fresco painting “Tree of Jesse”

2024-08-19T08:22:12+00:00

The study explores the intricate iconographic composition of “The Tree of Jesse,” an important subject in Orthodox Christian art, depicting the genealogy of Jesus Christ. The fresco visually narrates the preparation for the Messiah's arrival, showcasing the lineage of Christ, Old Testament prophets, and prefigurative scenes that highlight the connection between the Old and New Testaments. Originating in the 12^th century, “The Tree of Jesse” became widespread in Orthodox mural programs, with notable examples across the Balkans and Eastern Europe. The study also examines the inclusion of Hellenic philosophers and the Queen of Sheba in these compositions, symbolising the broader divine revelation beyond Israel. Their presence reflects the theological concept that wisdom and prophecies from pagan sources also anticipated Christ’s coming. The iconography serves as a liturgical tool, intertwining biblical and philosophical traditions to emphasise the universal scope of salvation history.

The Theological Message of the Opening Vision of Isaiah 6

2024-08-19T08:23:05+00:00

The main objective of our present study is to underline the theological feature of Isaiah's first vision (Is 6). In the first part, the author presents some isagogic directions concerning The Book of Isaiah and its early vision. In the second part of our study, the vision from Is 6 is analysed more theologically, covering topics such as angelology, eschatology, divine glory and the prophet's ministry. The author suggests that the earthly world and the heavenly one should be viewed in a more connected way, even as a unity (this being possible only from a liturgical perspective). Is 6:9-13 contains not only the announcement of God's justice but also the promise of recompense; in Is 6, the glory of God is closely connected to the Temple from Jerusalem and the Temple emptied by the glory of God, the punishment of Israel is envisaged. Even thou God's punishment was imminent, and the prophet Isaiah was sent to “make the heart of this people dull” (Is 6:10) he never ceases to urge the people of Israel to repentance. The study concludes by highlighting the perennial character of Isaiah's revealed words. All four gospels of the New Testament connect Jesus's saying by referring at least once to Is 6:9 (Mt 13:14; Mk 4:12; Lk 8:10; Jn 12:40). This verse is also used by Paul the Apostle regarding the Jews from Rome (Acts 28:25-26). Having studied both Romanian and Western literature, the author's interpretation is characterised by historical, literary and symbolic perspectives; the goal being spiritual enrichment from the presented text.

Jesus Christ – the Perfect Exegete of the Holy Scriptures. A few Observations about the Way the Saviour Quoted, Explained and Fulfilled the Old Testament

2024-08-19T08:37:29+00:00

The life and activity of the Savior are closely related to the Holy Scriptures. By reading the Gospels, we constantly find Jesus Christ referring to the Law, the Prophets, and the Psalms. Sometimes the Savior quotes passages from the Old Testament, while other times He briefly refers to certain events or individuals from the past to support His statements. In this study, we aim to analyse how Jesus Christ related to the Old Testament as an exegete. Using textual criticism, this research paper will succinctly demonstrate how Jesus Christ quotes, interprets, and applies the Old Testament in His public ministry. In essence, our work represents an attempt to (re)construct the image of Jesus Christ as an exegete of the Old Testament, with the hope of providing to both lay believers and professional theologians a useful and worthy model to quote, interpret, and apply the words of the Scripture.

Christ, the Image of the Invisible God, the Proscenium of Old and New Testament. Perspectives of Knowing God from Colossians

2024-08-19T08:24:52+00:00

Christ is the visible representation of the unseeable God. Although this statement emphasizes Christ's relationship with the Father, it is Christ who reveals God to the world. The text in Hebrews reinforces this same concept. Christ is “the reflection of God's glory and the exact imprint of God's very being” (1:3), and thus only His Son can make Him known (Col 1:18). In 1 Cor 15:49 and 2 Cor 4:4, the Apostle Paul employs the term εἰκών to portray the resurrected and exalted One, in whom, analogous to the eschatological Adam, all humanity is recapitulated. The risen One, however, is the image of the unseen God of eternity. In light of the statements in Colossians 1:13-14, it becomes evident that there is a dynamic relationship between the experience of redemption and the statements about the One through whom God accomplished the act of redemption. Although the initial section of the hymn is centred on Christ's role in creation, the Christological statements can be interpreted from a perspective of redemption. It is only through His blood (Col 1:14-20) that the Redeemer, who is the image of the unseen God, can effect redemption.

The Teachings of Tobit to his son Tobias

2024-08-19T08:25:25+00:00

The main purpose of the Book of Tobit is to promote faithfulness to the Law and authentic family values. Although it is a narrative, its purpose is educational, and it can thus be perceived as part of a long tradition of academic literature. The same can be said of a much later text, from a different cultural context: The Teachings of Neagoe Basarab to His Son Theodosius. Tob 4 contains a section of direct teaching within the Book of Tobit. In the present paper, I will compare it with the second part of The Teachings. Special emphasis is given to Tob 4:3-4 which presents Tobias' filial duties towards Anna, his mother. Based on my comparison, the fathers in both works, Tobit and Neagoe Basarab, demonstrate diligence by being committed to their roles and responsibilities as fathers, urging their sons Tobias and Theodosius to remain faithful to ancestral traditions.

The Living God in the Pentateuch

2024-08-16T22:48:21+00:00

In Honorem Rev. Prof. Ioan Chirilă, PhD III

2024-08-19T07:28:54+00:00