A missionary activity is a part of the process of reproduction and growth of most religions. Well established religions, religious communities or new religious movements, they each use different methods of missionary activity and they are based on different and often divergent theological principles. They respect the political conditions but also the cultural realities of the given mission territories. The Byzantine mission often had a form of political mission. But Cyril and Methodius did not use the method of binding the faith with social status and political benefits. The spiritual mission does not want to get a large number of believers, but it wants to bring a living faith, which is connected with the culture and language of the mission territories. The pursuit of such ‘living faith’ mission remains in the present European context until now. This phenomenon is reflected primarily in an effort to leave formalism that is connected to the state church, but also in the movement of new evangelization and re-evangelization. All these activities can be seen as a process of actualization of the missionary legacy of Cyril and Methodius, which in turn may be (and should be) considered an authentic way of preserving the foundational values of European culture.
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This study presents and evaluates research interviews with the employees of the Diocesan Caritas Plzen. The purpose of this research was the introduction and deeper understanding of the task of the employees of Caritas in connection with the mission of evangelization. While evaluating the research, the author reaches the conclusion that the work of Caritas should not be just witness to Christ without words, but that it contains also a potential for broader evangelization.
Testimony belongs to very expansive communiqué of present religious communication. From a theological point of view it is an important “tool” and means of a (new) evangelization; linguistically there is reflected little, in Slovak linguistics actually not at all. This study introduces the origins of the issues of testimony as a genre of religious communication. We try to create a definition of testimony and its genre-defining parameters with a focus on some of them – language form, language code and status of an expedient and a percipient. It was shown that the testimony is very eclectic genre, especially in terms of language form and in terms of used language code. This fact indicates the promising research perspective, in which can be applied approaches and methods of stylistics, text linguistics, sociolinguistics and cognitive linguistics and also pragma-linguistics.
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The article deals with the question of how the contemporary postmodernist world view relates to the “mainstream” of Adventist theology – i.e. a movement which directly follows the modernist world view of the founders of the Seventh-Day Adventist Church. It critically analyses the deconstruction of evangelical theology in the works of the Adventist philosopher Fernando Canale. This deconstruction aims at redefining the macro-hermeneutic approach of Adventist theology on the basis of God’s temporality. Finally, the article demonstrates the impact of this understanding on Adventist orthopraxy.
The reflections undertaken in the present paper take their origin from the issue of the divorce of faith and life, so well visible in the contemporary world, which attracted the attention of the Vatican Council II in Gaudium et spes (nr 43). With a view to deepening the issue, certain features characteristic of the present world’s spiritual condition will be discussed. being taken into consideration and described as being of crucial importance for the Church’s evangelization work, which always has to take notice of the culture context in which the work is accomplished. It is through taking notice of that context that the Vatican Council’s communion theology was born, which is undoubtedly an answer to the requirements of the contemporary evangelisation. The theology calls for further materialisation, particularly in the existential dimension. Accordingly, the paper draws attention to the possibility of a further development of the teaching of the Council, taking into consideration the relational character of the Christian religion. It demonstrates that this relational character can be existentially updated by fulfilling three pious acts: those of fast, alms, and prayer. While shaping the Christian spirituality, these acts can concurrently become a convincing sign of the authenticity of Christianity as well as a way of rebuilding man’s relation with the world of matter, with other people, and with God Himself.
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