Paurastya Vidyāpīṭham Journals
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EASTERN CANONICAL LEGISLATION AND SECOND VATICAN COUNCIL
No full textSixty years after the convocation of the Second Vatican Council, its impact on the Church remains profound, marking the beginning of a new era in Catholicism. The life of the Church has evolved through pre-conciliar, conciliar, and post-conciliar phases, embodying both unity and diversity across local communities, religious congregations, and Churches sui iuris. The Second Vatican Council facilitated a renewal in understanding the Church’s tradition, the Word of God, and the Magisterium\u27s interpretation. A significant breakthrough occurred in the context of Eastern Churches, where the shift from a single Code to distinct codes for each Church sui iuris reflects a deeper development in doctrine and discipline. The concept of communion ecclesiology, modeled on Trinitarian communion, encapsulates the Church’s mystery as both one and many. Tertullian\u27s vision of the Church, as the body of the Trinity, underscores the Church’s presence where the divine persons are found, highlighting the Church\u27s intimate relationship with the Trinity
Faith, Inter - Faith and Harmony among Faiths
No full textThis article explores faith as the core reality of human life, manifesting in a dynamic interaction between oneself, others, and God. It emphasizes faith\u27s evolving nature, which spans individual, social, religious, and secular spheres, and its engagement with diverse cultures, ideologies, and beliefs. Faith, as an inter-faith phenomenon, fosters mutual understanding through "faith meets faith." Mission is the vehicle that transforms faith into shared experiences, promoting inclusive thinking, collaborative action, and harmonious living. Ultimately, the goal of faith, mission, and inter-faith dialogue is to create a "family of God on earth," fostering unity and harmony among faiths
THE FULFILLMENT OF MAN IN CHRIST ACCORDING TO WALTER KASPER
No full textKasper presents Jesus Christ as the new possibility and actual example of being human, as the determination and fulfilment of humanity. Kasper does this without detriment to the uniqueness of Jesus. Jesus is not only a human being in whom all the human potentialities and capacities are seen in its perfection, but also he is the unique mediator between God and man and in whom God has made his specific form, plenitude and perfection. Thus we can say that Kasper has succeeded in presenting the fact that in Jesus Christ alone the hopes of mankind have been fulfilled in a unique and unsurpassable way
Spirituality of Christian Priesthood in Aphrahat, the Persian Sage
No full textThis article explores Aphrahat\u27s reflections on Christian priesthood, particularly in Demonstration 20:14, where he discusses the role of priests in serving the poor through divine intervention. Drawing on Isaiah 41:17-19 and 2 Corinthians 2:14-15, Aphrahat presents priestly spirituality as a three-fold ministry: serving the poor, providing water (spiritual nourishment), and offering shade (comfort and protection). Priests are called by God to serve in these capacities, following Christ\u27s example. Their ministry involves teaching, correction, counsel, and healing, rooted in the divine Word. Aphrahat’s vision emphasizes the Christological and ecclesial nature of priestly service
Christological Dimensions of Heavenly Life- A Theological Reflection
No full textThe risen Lord is present in the Church through the proclamation of the Word and the celebration of the sacraments, especially the Eucharist, offering believers a deeper union with Him. While these experiences of Christ\u27s presence are significant, they do not compare to the unique and ultimate experience of the beatific vision in heaven. Union with Christ in this life is a foretaste of the perfect union to come in heaven. As Pope Francis emphasizes, Jesus has prepared a place for us in heaven, and through His humanity, He leads us to eternal life, where we will be united with Him forever
The Lubacian Approach to the Study of Buddhism as a Model for Inter - Faith Study and Dialogue
No full textThis article explores the theological challenges of presenting Christ to adherents of non-Christian religions, particularly in the context of inter-religious dialogue. It highlights the insights of Henri de Lubac, emphasizing the need for theologians to draw from both Scripture and Church tradition while engaging in dialogue with other faiths. De Lubac’s ideas, particularly his view of the "spark of the Divine" within each person, are compared with Karl Rahner’s concept of the "supernatural existential," illustrating a shared understanding of human self-transcendence. The article also touches on parallels between Christianity and Hinduism regarding creation, incarnation, and the mystery of the divine. Through attentive dialogue, it suggests, mutual understanding can be fostered, guided by de Lubac\u27s Christology and theological approach, promoting unity and collaboration between faiths
A Narrative Analysis of Jn 20:19-29
No full textNarrative criticism of the text helped us to see Jn 20:19-29 as a whole and to conclude that this pericope is an invitation for the reader to the paschal faith. The appearance of Jesus to the disciples is written in a context where it is no more possible to see the risen Lord physically. Therefore, the author has narrated Thomas’ story who doubts the possibility of resurrection and demands tangible proof for it. The evangelist has beautifully used the similar settings and similar entry of Jesus to convince the reader that it is the risen Lord who initiates one to the paschal faith. By the actions of Jesus: the showing of wounded hands and side leads us to believe that the crucified one is the risen Lord. Moreover, by breathing on them, he gives the gift of the Holy Spirit. By the threefold greetings of peace, he fulfils the promise of his farewell discourse. Jesus then invites them to continue His mission in the world, as he fulfilled the mission that the Father had entrusted him. Finally, by the beatitude he invites all the readers to a paschal faith without seeing Him physically
The KUSAPE: The Private Priestly Prayers in the East Syrian Anaphoras
No full textBryan D. Spinks rightly observed on the Kusape or silent priestly prayers in the East Syrian liturgy that, the silent priestly prayers received very little attention from the scholars since they form the so called “Third Stratum” in the completion of the shape of the liturgy. Apart from an introductory study of Mar Aprem, the observations of WE Macomber, Robert Taft, P. Yousif and finally, a well comprehensive study of Bryan Spinks, hardly any further studies have been made on East Syrian Kusape. However, in the East Syrian Eucharistic liturgy these prayers play a vital role in the progression of the course of the celebration. This short study attempts to explore the origin, scope and the relevance of Kusape in the East Syrian liturgy.
The Structural Analysis of the Prayer of Nehemiah in Neh 9:6-37
No full textThe prayer in Nehemiah 9:6-37, embedded in the broader context of covenant renewal in Neh 7:6-9:37, serves as a theological reflection on the history of Israel’s relationship with Yahweh. The prayer, structured in five poetic stanzas, traces the narrative of creation, de-creation, and re-creation of Israel, highlighting Yahweh’s merciful and compassionate nature. The prayer recalls key moments in Israel’s salvation history, emphasizing Yahweh’s faithfulness despite the people\u27s repeated rebellion. The context of this prayer is the post-exilic period, where Israel faced significant challenges, including neglect of the Temple (Hag 1:4-5) and the issue of mixed marriages (Ezra 10:16ff). This prayer is a response to these crises and forms part of the covenant renewal process, which includes the public reading of the Torah (Neh 8) and the celebration of Sukkoth (Neh 8:13-17). Nehemiah’s prayer reaffirms Israel’s commitment to Yahweh, acknowledging past failings while seeking divine mercy for the renewal of their covenantal relationship
Processions in the East Syriac Liturgy of the Hours
No full textThis article examines the role of mimesis and anamnesis in liturgical processions, highlighting how the principle of mimesis emphasizes the active involvement of the worshipping community, while anamnesis focuses on the commemorative aspect of liturgical actions. In liturgical processions, the Church seeks to actualize the Mysteries of Christ, making them present to the faithful through their spiritual engagement. These rituals, carefully selected and introduced into the liturgy, are designed to imprint the faith of the Church in the hearts and minds of believers, allowing doctrine to be both expressed and transmitted. The symbolic representation of Christ’s mystery in processions serves to elevate the faithful, fostering a profound spiritual experience that connects them with the heavenly reality