Pentecost

The file contains my Biblical Litographs from years 2007-2015. They include: Hagar, Jacob, Moses, Elijah, The Great Father Jesse, Gabriel, Mary Meets Elisabeth, Joseph Shares His Dream, The Baptism of Jesus, A Journey towards the Mountain of Transfiguration, A Woman Caught in Adultery, A Samaritan Woman at the Well, Zacheus, Crucifixion, Descent into Hell, Noli me tangere, Ascention, Pentecost, With the Moon under Her Feet, Pantokrator and others. The file also includes various posters of and invitations to exhibitions.

Вечірня Стихири на «Господи взиваю» Із [10] по [4]стихири недільні гласу, а потім: [3] (г. 1): Не молімось як фарисей, браття,* бо хто підносить себе, буде принижений.* Тому смирім себе перед Богом* і, постивши, з митарем кличмо:* Боже, очисти нас грішних! [2] Фарисей, гординею переможений,* митар же покаянням похилений,* приступили до тебе, єдиного Владики.* Той, вихваляючись, втратив своє благо,* а цей, нічим не хвалившись, дарів сподобився.* У таких зітханнях утверди й мене, Христе Боже,* як чоловіколюбець. [1] (г. 3): Боже, очисти мене грішну і помилуй!*-заклич, душе моя, збагнувши різницю між митарем і фарисеєм;* гордовитий голос цього зненавидь,* тамтого ж розкаяне моління наслідуй. Слава (г. 8): Вседержителю Господи!* Знаю до чого здатні сльози:* Єзекію спасли від брам смерти,* грішницю звільнили від довголітніх гріхів,* а митаря, більше ніж фарисея, виправдали.* Тому благаю: Зарахуй мене до них і помилуй! І нині: богородичний (догмат) недільний гласу. Стихири на стиховні Чотири стихири недільні гласу, а потім: Слава (г. 5): Обважнілими від беззаконь моїми очима* не можу поглянути, ані бачити небесну висоту,* але прийми мене, Спасе, як розкаяного митаря,* і помилуй мене. І нині: Ти є храм і брама,* палата й царський престол, Діво Пречиста.* Тобою бо явився мій Спаситель, Христос Господь,* тим, що в темряві спали, будучи сонцем правди,* бажаючи просвітити створених на свій образ своєю рукою.* Тому, Всеславна, що здобула собі материнське до нього довір'я,* безнастанно молися, щоб спастися душам нашим. Тропар недільний гласу, Слава і нині: богородичний. Утреня Тропар недільний гласу (2), Слава і нині: богородичний. Сідальні-недільні гласу. Полієлей, «Ангельський хор…» Іпакой, степенна, прокімен-недільні гласу. І нині: богородичний (догмат) недільний гласу. Стихири на стиховні Чотири стихири недільні гласу, а потім: Слава (г. 6): Розтративши багатство батьківського дару,* з нерозумним скотом паслися ми, окаянні,* і, бажаючи його корму, марніли з голоду ненаситного.* Але повернувшись до милосердного Батька,* кличемо зі сльозами: Прийми як наймитів нас,* що припадаємо до твого чоловіколюб'я, і спаси нас. І нині: Христос Господь, мій Творець і Спаситель, Пречиста,* вийшов з твого лона і в мене зодягнувся,* визволивши Адама з первісного прокляття.* Тому тобі, Пречиста, як Богоматері й Діві,* невгомонно співаємо з ангелом:* Радуйся! Справді, радуйся, Владарко,* Провіднице і Покрове та й спасіння душ наших. Тропар недільний гласу, Слава і нині: богородичний. Утреня Тропар недільний гласу (2), Слава і нині: богородичний. Сідальні-недільні гласу.

Evangelical scholars and theologians have debated the character and purpose of Luke’s narrative in Acts 2 for well over a hundred years. There is still not a consensus amongst scholars as to what Luke’s narrative account is attempting to communicate. Was the filling of the Holy Spirit at Pentecost meant to be descriptive only? Why would Jesus, through the Holy Spirit, cause the disciples to act and speak in such a way that caused hearers to think they were “drunk on new wine?” (Acts 2:13). The meaning of this event at Pentecost was questioned by the eyewitnesses who experienced it according to Luke’s narrative (Acts 2:12). How then is a modern interpreter to make sense of such phenomena?
The goal of this paper is to address the key issues of Acts 2 and discuss the text’s broader literary and historical contexts and consider the doctrinal implications. The thesis of this paper will argue that Luke’s narrative in Acts 2 provides support for an actual historical event that also has theological implications.  While the narrative does highlight the supernatural worldview of the author, what Luke is theologically doing with the text is of equal importance. After examination, the discoveries will shed a brighter light on how the events at Pentecost should be interpreted in correspondence with an overarching, theological narrative of the Bible story. This paper will also argue for the benefit of interpreting Scripture with a supernatural worldview of the Bible and its original authors, while also viewing Luke’s characters and their experiences as actual historical events that took place in the first century. These events depicted in Luke-Acts tell a theological story that the author accounted for by sharing the testimony of eyewitnesses that were there (Lk 1:1-4; Acts 1:1-5). However, interpreting this passage does not come without its difficulties. There are many questions that need to be addressed.  Are there any common pre-conceived views that have led to possible exegetical misunderstandings? For example, was Luke’s purpose in listing out the specific geography of the Jews and proselytes present at Pentecost in Jerusalem? (Acts 2:9-11). Why was the phenomena of speaking in other languages relevant to Luke’s narrative? (Acts 2:4, 6). This paper will attempt to interpret Acts 2:1-13 by closely and critically engaging the correlating scholarship of this passage and contemplate its use for biblical theology while also considering its relevant expression in the context of modern missions, ministry, and biblical hermeneutics. Each section will propose questions to consider as they arise and will present them at the closing of each section. There will be an attempt to answer properly each question as thoroughly as possible in the following sections and revisit some of the remaining questions that are not answered in the conclusion and propose them for further study.

Le récit de la Pentecôte (RP : Actes  des Apôtres 2) introduit le lecteur à un élément particulier qui se trouve rarement dans le le canon biblique: les « langues comme de feu » (LCF). Seuls les passages d’Isaïe 5,24 et Actes 2,3 utilisent cette expression; pourtant, leurs contextes diffèrent largement. Autres que ces mentions, certains fragments à Qumran emploient cette même expression (1Q29 et 4Q375), et la littérature gréco-romaine utilisera une image similaire où un feu divin se posera sur la tête de quelques personnages (voir l’Iliade de Homère 18.214, l’Énéide de Virgile 2,682-4, ainsi que Fastes d’Ovide 6.635). Puisque la fonction de cet élément diffère d’un ouvrage littéraire à un autre, comment devons-nous interpréter les LCF dans le récit de la Pentecôte ? Les commentaires bibliques qui examinent cet élément proposent différentes hypothèses sur la symbolique des LCF. Les exégètes voués aux méthodes historico-critiques ont interprété ce symbole  soit comme étant 1) une théophanie, 2) un reflet du soleil provenant du temple, 3) un signe que le temps de la moisson annoncée était arrivé. Une quatrième interprétation construit un lien intertextuel entre le RP et le récit du Sinaï (Exode 19 et 20). Selon cette interprétation, les phénomènes retrouvés aux premiers versets font référence au Don de la Loi sur le Sinaï. Subséquemment, les LCF symboliseraient la nouvelle alliance entre Yahvé et l’Église. Néanmoins, ces quatre interprétations partent toutes d’une hypothèse construite en dehors du récit. Le sens donné aux LCF devient alors un postulat dérivé de cette hypothèse initiale. Faute d'arriver à une interprétation convaincante qui prend en considération le texte, nous proposons une lecture synchronique pour répondre à cette énigme. Nous devançons qu’une analyse structurelle du RP nous permettra de voir que la mise en réseau structurel de l’expression γλῶσσαι ὡσεὶ πυρός avec les termes γλῶσσα, διάλεκτος, λαλέω et λέγω oriente le lecteur à interpréter les langues comme du feu comme étant une allusion à la proclamation de l’évangile en autres langues, ainsi que la capacité à prophétiser aux autres nations.

Note : Cet article est dérivé du chapitre du projet de mémoire pour le programme de maîtrise à l’Université de Montréal, sous la direction de Prof. Pierre Létourneau.

The goal of this short work is to present the final version of St Luke’s theological account of Pentecost. Throughout the different amendments of his texts (his Gospel and the book of the Acts of the Apostles), St Luke had different approaches to the event of Pentecost. The versions of Luke and Acts we have today in the New Testament are his final amended versions. In them we have a revolutionized way of understanding how Pentecost is applied and lived by each and every reader of his work. What is most surprising is that one event overshadows the rest, both in Acts and throughout Luke’s entire Gospel, most importantly in Chapter 1, and at its very heart – the Visitation of Mary to her kinswoman Elisabeth.  In this sense/Indeed this event illustrates that we are all called to be like Elisabeth and receive the Visit of Our Lady, bearing Our Lord, and to be filled with the Holy Spirit. 
In this sense, the true meaning of the title, i.e. “Luke’s final Pentecost” should really be: Luke’s final version of Pentecost. In other words: Luke’s final theological understanding of how Pentecost can occur in the life of the reader.

The concept of the ‘Day of the Lord’ requires definition in regard to other ‘Days’ in the Hebrew Bible and has proven difficult for scholars to find an agreed approach to, let alone come to a consensus definition. The prophet Joel and its locust imagery provide a matrix for interpreting the term. The militarisation of the locust horde in Joel 2 compared to that of Joel 1 clarifies the author’s metaphorical intent. It also signals the actual, literal Day of the Lord that Joel wishes to signify. While eschatological in nature, this Day of the Lord can be averted by repentance. Thus Peter’s call for repentance in Acts 2, based on the text of Joel 2, can be seen to avert the Day of the Lord and its horrific judgment. In contrast the lack of repentance by the rebellious subjects of Revelation 9 leads to their judgement and the execution of the Day of the Lord upon them.

In the forty-one oration, Gregory of Nazianzus analyzes the divinity of the Holy Spirit, a subject that is developed again with more severe way in his Fifth Theological Oration. Gregory tries to establish the point by quite a different set of arguments from those adopted in the former discourse, none of whose points are here repeated. In the other oration, forty-five, Gregory refers to the importance of the resurrection for the human race. He presents Christ as the new Adam who saved the human from the death and reunites again the man with God. This is a subject that is referred to the oration forty-one, too. In this paper, we will examine the teaching of Gregory of Nazianzus about the divine status of the Holy Spirit and his equality to the other two persons of the Triune God through theological and biblical images. Also, we will present how he connects his teaching for anthropology based on the Christology. In the end we will show how Gregory produced these orations for public festivals within the literarily ripe tradition of pagan festival rhetoric, but he gives to his orations theological content.

The Exodus of God's firstborn son YISRA'EL (Shemot 4:22) not only foreshadows the feasts of Passover, Firstfruits, and Pentecost, but also the vicarious work of the Messiah. From His entry into Jerusalem until the outpouring of the Spirit, the Exodus mirrors Yeshu's death, resurrection, and ascension.

The dead ends in which communitarianism has ended up call for a renewed emphasis to be placed upon universal ties. In order to understand Christian universality in its original form, stemming from Pentecost, the present article follows Augustine’s lead in exploring its grounds in the Christus totus.
The inclusion of all those called in Christ cannot be achieved without taking
account of local diversity, which the Spirit binds together into a harmonic whole. The cue for Christian universality is the fulfilment of the gift of languages in the preaching of the Gospel for the benefit of every different culture. Taking its rise
in the multiple repetitions of Pentecost that accompany the initial spread of the Gospel in Acts, the dynamic universalising tendency in Christianity is driven by a divine initiative which is critically important as the disciples move into new cultural or religious territory

The article begins with an examination of  the biblical origin of Christ's church at Mt. Sinai. It then compares what happened here to the beginnings of the NT Church at Pentecost in terms of the way contemporary Judaism understood the signs of God's presence at Sinai.

John G. Lake hearing what he understood was the voice of Jesus Christ in the Christian saved him and the life of his wife and saved them from a terrible accident.  Lake was a man who saw many things in his ministry that defy explanation by the modern scientific method. They have not yet comprehended what happened to him. He appears in the book God's Generals by Roberts Liardon and Defining Moments, by Bill Johnson, and other important works regarding the Charismatic Church.

There are three broad positions on the meaning of the gift of the Spirit at Pentecost. Pentecostal scholars like Robert Menzies define the gift solely in terms of an added gift enabling and supporting the missionary work of the church. 1 Non-Pentecostal scholars of a broader charismatic persuasion such as Max Turner extend the range of functions flowing from the gift to include building up the church; 2 J.D.G. Dunn argues that the gift of the Spirit pertains also to conversion-initiation and salvation. 3 These three positions define the current state of scholarship on this question.

This article argues that Pinkster should be understood as an Atlantic Creole festival in a Dutch-American context, rather than a Dutch-African festival in an American context. It claims that the syncretic character of Pinkster did not originate in North America and that, before arriving on the American East Coast, the essence of what came to be known as Pinkster already existed as a culturally hybrid Luso-African celebration.

Pentecost is a Trinitarian event: The Father’s intention is heard in the Son’s actions, transmitted by the Spirit’s translations through a church’s proclamations to reach all nations for the world's reclamation. Most miss this and we need it back.

Das Mittelalter l0 (2005) 2: Produktive Kulturkonflikte volkssprachlichen Übertragungen. Leider sind die drei Bände nicht vrillig aufeinander abgestimmt; z.B. sind Eigennamen (Georg von Podiebradbzw. Podöbrady) nicht vereinheitlicht, und in Bd. 2 wird darauf verwiesen, dass eine kritische Edition der lateinischen Fassung noch zu erstellen ist, um die Vorlage zu identifizieren (18). Die neue Übersetzung ins Deutsche ist anfangs steif und kann dem eleganten lateinischen Stil erst im hinteren, sprachgewandter und besser übertragenen Drittel folgen (Bruch mitten im vierten Buch). Trotzdem schaffen die drei zusammengehörigen Bände eine hervorragende Grundlage fiir weitere, über Böhmen hinausreichende Studien zu Geographie, Politik, Religion und Kultur des 15. Jahrhunderts. Es wäre äußerst begrüßenswert, wenn sich weitere Ausgaben der überwiegend nur in alten Drucken zugänglichen Werke des großen Humanisten anschließen würden. Ausgedehnte Anhänge mit Personen-und Ortsregistern, zudem ein Glossar (Bd. 2) und ein nützliches Differenzwörterbuch (Bd. 3), ergänzen die für die zukünftige Forschung zweckdienliche Publikation. Ingrid Baumgärtner, Kassel Christian Rohr, Festkultur des Mittelalters (Lebensbilder des Mittelalters 2). Graz, ADEV A 2002.

This chapter will analyse the populous Pentecost depicted in the cupola of cardinal Quiroga's private oratory in Toledo (1585-1590 ca.) within the framework of the circulation of artistic models between Italy and Spain in the early modern period. The parallelisms of this iconographical variation with the one promoted by Gregorio XIII during his universalistic and expansionist papacy, together with the revival of local devotions through hagiographies and chorographies that became crucial in Toledo during those years, will be the starting points for an exploration of the uses of image and representation in the late sixteenth-century.

In the forty-one oration, Gregory of Nazianzus analyzes the divinity of the Holy Spirit, a subject that is developed again with more severe way in his Fifth Theological Oration. Gregory tries to establish the point by quite a different set of arguments from those adopted in the former discourse, none of whose points are here repeated. In the other oration, forty-five, Gregory refers to the importance of the resurrection for the human race. He presents Christ as the new Adam who saved the human from the death and reunites again the man with God. This is a subject that is referred to the oration forty-one, too. In this paper, we will examine the teaching of Gregory of Nazianzus about the divine status of the Holy Spirit and his equality to the other two persons of the Triune God through theological and biblical images. Also, we will present how he connects his teaching for anthropology based on the Christology. In the end we will show how Gregory produced these orations for public festivals within the literarily ripe tradition of pagan festival rhetoric, but he gives to his orations theological content.

The partaking of fish on Wednesdays and Fridays, during Pentecost, is a liturgical issue of high relevance, because it concerns many faithful of our Church, especially because this liturgical specification was generalized and introduced in most church calendars. Unfortunately, there has not been extensive research on the specification “partaking of fish”, which we encounter in the church calendar, although the way it was understood was different.

El cigarral mandado construir a las afueras de Toledo por el que fuera uno de los personajes clave del reinado de Felipe II, el Inquisidor General y Arzobispo Primado Gaspar de Quiroga, a finales del siglo XVI, es uno de los monumentos renacentistas más desconocidos de nuestro patrimonio cultural. Hemos querido reconstruir la historia de este edificio analizando los restos arquitectónicos y pictóricos que perviven desde el análisis de la estrecha relación existente entre el cigarral y su dueño, relación que se hace patente en diferentes aspectos de su construcción y decoración.

The country house built by one of the key figures of Felipe II’s kingdom, the General Inquisitor and Primate Archbishop Gaspar de Quiroga, at the outskirts of Toledo, is certainly one of the less known Renaissance monuments of our national heritage. We intend to re-construct this sixteenth century building’s history by analysing the architectural remains and the fragments of mural paintings that have survived until present times, by the study of the close relation between the cigarral and his owner, a relation that shows up patently clear in several aspects of its construction and decoration.