Teologia Biblicƒ a Familiei

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Transcript of Teologia Biblicƒ a Familiei

TEOLOGIA BIBLIC A FAMILIEI

TEOLOGIA BIBLIC A FAMILIEICurs predat n cadrul Universitii DIVITIA GRATIAE din Chisinau.

Profesor Dr. Mihai Malancea. Anul 2013 2014.

Prima cstorie n Familia Malancea

MPLINIREA CA BUNIC

A doua cstorie n Familia MalanceaScopul CursuluiS inspire pe fiecare cretin la nsuirea unui model ideal al Familiei. S prezinte nvtura despre Familie n lumina adevrului revelat de Dumnezeu n Sfnta Scriptur. Adevr cu dimensiuni trans-culturale.Cursul Teologia Biblic a Familiei este o ncercare de a rspunde la cele mai importante ntrebri i probleme cu care se confrunt familiile.

CERINELE CURSULUI Bibliografia recomandat pentru studiu individualBiblia Comentarii biblice: John Calvin Commentaries of first book of Moses; William Barclay crile Noului Testament; , John F. Roy B Zuche The Knowledge CommentaryLiteratur: Lawrence Crabb, Furitorii Csniciei, Csnicia - BEEJames Dobson, Armonia n Familie, Cstoria mplinire ori Frustrare, Creterea Copiilor.Walter i Trudy Fremont, Formula pentru o Familie UnitWalter Trobish, M-am Cstorit cu tine, Am iubit o fatJack i Carol Mayhall, Cstoria cere mai mult dect dragosteCladiu Dumea, Etica cretinEd i Gaye Wheat, Viaa de dragoste, Viaa intimKevin Leman, Partituri pentru dormitor, Dezvluirea secretelor intimitii sexuale n csnicieCERINELE CURSULUITextele cheie

Genesa 1-3; versetele 1:26-28, 31; 2:18-242. Deuteronom 24:1; 22; Levetic 183. Cntarea Cntrilor 4. Matei 5:27-285. Matei 19:1-126. Marcu 10:1-127. Rom. 7:1-38. 1Corinteni 7:1-16; 11. 9. Efeseni 5:21-3310. Evrei 13:4CERINELE CURSULUIExamenul final: - Fiecare este obligat s formeze o familie biblic i s-i promoveze idealurileNu obligatoriu n perioada de studiiCursul nu prevede spaiu pentru falimente

CERINELE CURSULUIESEU: ANTROPOLOGIA CULTURAL A FAMILIEI ALEGEREA UNUI GRUP ETNIC PENTRU DESCRIEREDEFINIREA CADRULUI GEOGRAFIC I GEO-POLITIC AL GRUPULUI ALESDESCRIEREA MODELULUI TRADITIONAL DIN CARE ESTE ALCTUIT FAMILIA3.1. INIIATORII PROCESULUI CSTORIEI, (tinerii ndrgostii, prinii, un grup special)3.2. DESCRIEREA PROCESULUI: (nelegere, peitori, logodn, alte aranjamente) 3.3. TIPUL DE CSTORIE (monogam, poligam, levirat, surorat,)CERINELE CURSULUIESEU: ANTROPOLOGIA CULTURAL A FAMILIEI 4. ARANJAMENTUL CSTORIEI4.1. Pli i cadouri pentru cstorie (Cumprarea miresei; cine se ocup de cheltuielile pentru nunt? ambele perechi de prini ori doar una dintre perechi?)4.2. DARURILE I ZESTREA 5. DIVORUL (n ce condiii este acceptat)6. CSTORIILE FICTIVECERINELE CURSULUIESEU: ANTROPOLOGIA CULTURAL A FAMILIEI 7. RESTRICILE N CSTORIE EXOGAMIA este regula dup care o persoan trebuie s se cstoreasc n afara grupului de rudenie definit cultural din care acesta face parte ca membru. Cstoriile ntre printe i copil i ntre frate i sor sunt considerate incestuoase n aproape toate societile. Cele mai izbitoare excepii sunt cstoriile frate-sora, de altfel i obligatorii n familiile regale ale Egiptului, Hawaii, Persia, Siam, i incaii din Peru, pentru a pstra caracterul sacru al liniei regale.CERINELE CURSULUIESEU: ANTROPOLOGIA CULTURAL A FAMILIEI 7. RESTRICILE N CSTORIE EXCEPII: societi care cer cstoria ntre gemenii biat-fat, pe baza faptului c au fost mpreun n pntecele mamei.

ENDOGAMIA este un obicei practicat de unele triburi care permit cstoria numai ntre membrii aceluiai trib.CONINUTUL CURSULUIBAZA FAMILIEI N VECHIUL TESTAMENTO RETROSPECTIV A FAMILIEI DIN PERIOADA ANTICDEVIERI DE LA STANDARDUL SCRIPTURII ORI PERSPECTIVE MODERNE ASUPRA FAMILIEI NVATURA NOULUI TESTAMENT DESPRE FAMILIEPREGTIREA PENTRU VIAA DE FAMILIELIDERUL I PROPRIA LUI FAMILIE

I. Baza Familiei n Vechiul TestamentINSTITUIREA FAMILIEICrearea prilor componenteCrearea BrbatuluiCrearea femeii Terminologia i rolul ei n crearea prilor componente(adamah, i, ia, bana, asa, ithar etc.)Baza Familiei n Vechiul TestamentINSTITUIREA FAMILIEITerminologia i rolul ei n crearea brbatului i nevestei Adamah pmntesc, Gen. 2:7. I (persoan) om de genul brbtesc, Gen. 2:23.Ia (persoan) om de genul femeiesc, Gen. 2:23.Bara fcut din nimic, form primar - ithar, Gen. 2:7., banah construit, modelat Asa fcut din ceva existent deja, Gen. 2:22.ithar lucrare de art, Gen. 2:7; 2:22 eleim dup chipul i asemnarea lui Dumnezeu, Gen. 2:7. ntrebare:Prin ce se deosebete OMUL de animalele inferioare, deoarece tim, c prin calitile anatomice se aseamn cu acestea? Rspuns:n anul 1967 Mortimer Jerome Adler a propus apte caracteristici ale omului, care fac ca acesta s fie diferit de lumea animal. (Caracteristicile omului i diferenele pe care acestea le reprezint).Mortimer Jerome Adler (December 28, 1902 June 28, 2001) was an American philosopher, educator, and popular author. As a philosopher he worked within the Aristotelian and Thomistic traditions. He lived for the longest stretches in New York City, Chicago, San Francisco, and San Mateo, California.[1] He worked for Columbia University, the University of Chicago, Encyclopdia Britannica, and Adler's own Institute for Philosophical Research.

Adler was born into a nonobservant Jewish family. In his early twenties, he discovered St. Thomas Aquinas, and in particular the Summa Theologica.[14] Many years later, he wrote that its "intellectual austerity, integrity, precision and brilliance...put the study of theology highest among all of my philosophical interests".[15] An enthusiastic Thomist, he was a frequent contributor to Catholic philosophical and educational journals, as well as a frequent speaker at Catholic institutions, so much so that some assumed he was a convert to Catholicism. But that was reserved for later.[14]In 1940, James T. Farrell called Adler "the leading American fellow-traveller of the Roman Catholic Church". What was true for Adler, Farrell said, was what was "postulated in the dogma of the Roman Catholic Church", and he "sang the same tune" as avowed Catholic philosophers like tienne Gilson, Jacques Maritain and Martin D'Arcy. Farrell attributed Adler's delay in joining the Church to his being among those Christians who "wanted their cake and...wanted to eat it too", and compared him to the Emperor Constantine, who waited until he was on his deathbed to formally become a Catholic.[16]Adler took a long time to make up his mind about theological issues. When he wrote How to Think About God: A Guide for the Twentieth-Century Pagan in 1980, he claimed to consider himself the pagan of the book's subtitle. In volume 51 of the Mars Hill Audio Journal (2001), Ken Myers includes his 1980 interview with Adler, conducted after How to Think About God was published. Myers reminisces, "During that interview, I asked him why he had never embraced the Christian faith himself. He explained that while he had been profoundly influenced by a number of Christian thinkers during his life,... there were moral not intellectual obstacles to his conversion. He didn't explain any further."[17]Myers notes that Adler finally "surrendered to the Hound of Heaven" and "made a confession of faith and was baptized" as an Episcopalian in 1984, only a few years after that interview. Offering insight into Adler's conversion, Myers quotes him from a subsequent 1990 article in Christianity magazine: "My chief reason for choosing Christianity was because the mysteries were incomprehensible. What's the point of revelation if we could figure it out ourselves? If it were wholly comprehensible, then it would just be another philosophy."[17]According to his friend Deal Hudson, Adler "had been attracted to Catholicism for many years" and "wanted to be a Roman Catholic, but issues like abortion and the resistance of his family and friends" kept him away. Many thought he was baptized as an Episcopalian rather than a Catholic solely because of his "wonderful and ardently Episcopal wife" Caroline. Hudson suggests it is no coincidence that it was only after her death in 1998 that he took the final step.[18] In December 1999, in San Mateo, where he had moved to spend his last years, Adler was formally received into the Catholic Church by a long-time friend and admirer, Bishop Pierre DuMaine.[14] "Finally," wrote another friend, Ralph McInerny, "he became the Roman Catholic he had been training to be all his life".[2]Despite not being a Catholic for most of his life, Adler can be considered a Catholic philosopher on account of his lifelong participation in the Neo-Thomist movement[17] and his almost equally long membership of the American Catholic Philosophical Association.[2]Philosophy[edit]Moral philosophy[edit]Adler referred to Aristotle's Nicomachean Ethics as the "ethics of common sense" and also as "the only moral philosophy that is sound, practical, and undogmatic". Thus, it is the only ethical doctrine that answers all the questions that moral philosophy should and can attempt to answer, neither more nor less, and that has answers that are true by the standard of truth that is appropriate and applicable to normative judgments. In contrast, he believed that other theories or doctrines try to answer more questions than they can or fewer than they should, and their answers are mixtures of truth and error, particularly the moral philosophy of Immanuel Kant.Adler believed we are as enlightened by Aristotles Ethics today as were those who listened to Aristotle's lectures when they were first delivered because the ethical problems that human beings confront in their lives have not changed over the centuries. Moral virtue and the blessings of good fortune are today, as they have always been in the past, the keys to living well, unaffected by all the technological changes in the environment, as well as those in our social, political, and economic institutions. He believed that the moral problems to be solved by the individual are the same in every century, though they appear to us in different guises.According to Adler, six indispensable conditions must be met in the effort to develop