The concise concept of bibliotherapy encapsulates its fundamental principles: healing through literature. The method’s positive outcomes have spurred a resurgence in research, training and practical application in recent decades. In Hungary, this approach has yielded fruitful results, diversifying traditional psychological sessions and other forms of individual and group support, making it more accessible to those who may have hesitated to seek help otherwise.
In the field of homiletics, one of the most intriguing questions is the dynamics of the text-pastor-preacher triad. It is notable that these constituent elements are often more amenable to individual scrutiny than when examined collectively. What constitutes the text? Who embodies the role of the preacher? And what precisely characterises the sermon? In contemporary discourse, we possess a clearer understanding of these components than ever before.
In the intertestamental period, the term “proselyte” acquired the meaning of a pagan-born individual who converted to the Jewish faith. During this era, the prerequisites for conversion were formulated, and the sequence and significance of essential ritual acts were established. The Jewish diaspora was more receptive to proselytes compared to the Palestinian context. However, Roman citizens living in major imperial cities, who held contempt for Jewish communities, viewed proselytism negatively, considering it aggressive encroachment or a political maneuver by Jews.
The study was prepared for the 360th anniversary of the publication of the so-called Várad-Bible. In the context of the Hungarian New Testament translations of the 20th century, it examines the unique interpretations of László Ravasz’s translation published in 1971, as well as the in his commentaries to the New Testament given in Bible study groups within the church. The present research focuses mainly on chapters 17–18 of the Book of Revelation.
Suffering is a mystery. Both the blasphemer and the righteous suffer. Jesus himself did not reveal the reason why the man in Jerusalem was born blind (Jn 9). But he did reveal, and gave countless examples, of what to do with those who were suffering. And whoever takes up any person who has fallen into misery, in him the power of God is at work. Our embracing of others is the same act of comforting and healing of body and soul miracle that God has done and is doing.
This study seeks to unfold the meaning of Col 3:11, comparing it to Gal 3:28 and 1 Cor 12:13. Despite the recurring terms “Greek and Jew” or “slave and free”, the three texts cannot be proven to represent any fixed form of speech. All three lists should be interpreted within their own settings. Accordingly, within the context of the Epistle to the Colossians, and especially Col 3:5–17, it can be concluded that, in contrast to the catalogue of offences mentioned in vss.
1 Peter 3:18–22 is one of the strangest and most difficult texts of the Scriptures. The paraenesis addressing the unjustly suffering Christians in Asia Minor is amended by a confession of faith. The pericope testifies that the death, resurrection, ascension and redemption of Christ has much broader spatial and temporal implications than one might think at first. This article aims to mark the exegetical and theological coordinates of the mysterious encounter between Christ and the souls in prison. Three questions will be explored: Who are these souls? What did Christ preach them about?