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Nel Simbolo di Nicea c'è un avverbio («cioè») e un'affermazione che lo segue («dalla sostanza del Padre») che poi non compaiono più nel Simbolo niceno-costantinopolitano. È sull'avverbio e sul suo significato che questo contributo intende soffermarsi per coglierne il ruolo e l'importanza decisiva. In particolare, si mostra come il «cioè» di Nicea rivela che il linguaggio della Scrittura necessita di un'autorevole interpretazione e che un prezioso aiuto in tal senso può derivare da un'adeguata e appropriata apertura e accoglienza di categorie filosofiche, nella riscoperta di un fecondo rapporto tra teologia e filosofia. In altri termini, il «cioè» di Nicea può, a ben ragione, essere definito come un'autorevole «legittimazione» del gesto teologico. [ABSTRACT FROM AUTHOR]

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Un approccio innovativo, una sorta di sintesi tra i principi della Tropical Architecture e gli elementi della tradizione locale, è quello intrapreso dall’architetto-artista Demas Nwoko, che formalizza dapprima nel manifesto Natural Syntesis e poi nella rivista New Culture: A Review of African Arts. Esso è frutto di un’espressione poetica personale caratterizzata da un alto grado di sperimentazione, sulla quale il periodo trascorso presso l’École des Beaux-Arts, i viaggi in Europa e negli Stati Uniti hanno avuto certamente un peso determinante. Un’esperienza progettuale poco conosciuta ma consolidata, indissolubilmente legata al clima, al luogo e ai materiali; una modernità “altra” ma non necessariamente vernacolare, che rispecchia il cosmopolitismo della Nigeria degli anni post coloniali.

This article aims to give an account of the notion of Revelation in Theobald's theology. To do so, we have chosen to start from his judgement on the modernist crisis, particularly through the many studies dedicated to A. Loisy and M. Blondel. Theobald dealt with their same questions and was inspired by their attempts to answer them, insofar as the modernist crisis already contained the germs of the «new epistemology», by which he himself would build his theology. After introducing the «hermeneutical turn» that Theobald proposed so as to overcome the questions left open by the modernist crisis in the field of fundamental theology, the article goes on to describe the enduring centrality of the concept of Revelation in Theobald's more mature works. Finally, a space is also devoted to a sketch of his understanding of «Faith» and «Tradition», the key means of God's revelation in history. [ABSTRACT FROM AUTHOR]

The apostolic constitution Veritatis gaudium calls the entire system of ecclesiastical studies to a radical missionary conversion: theological disciplines must assume the objective of contributing to the salvation of the common home, to solutions to face the epochal crisis that humanity is going through. This radical paradigm shift does not currently seem sufficiently supported by the institutional and regulatory apparatus, still linked to an apologetic and defensive perspective, concerned with affirming the Christian truth towards the world, sciences and cultures, and maintaining control over theological research. To fully implement the reform, it is necessary to rethink the relationship between the center and the peripheries, between the magisterium and the sensus fidei fidelium, between Tradition and freedom. An authentic institutional reform can only arise from synodal processes in which the people of God exercise their discernment. [ABSTRACT FROM AUTHOR]

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Copyright of Philological Review (00151807) is the property of University of Belgrade, Faculty of Philology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Aside from economic and social questions, the African Continent is also now confronting the delicate question of cultural identity. The historical process marked by the phases of colonisation/decolonisation/globalisation-global colonisation, has had, and continues to have, a profound influence on African architectural culture, in which it is possible to recognise diverse attitudes. Urban culture is generating a complex and articulated reflection by artists and architects tackling the effects of contemporary globalisation, as well as the contradictory legacy of colonialism and stereotypes linked to African identity. Rural contexts, instead, are witnessing a renewed emergence of an approach that considers the needs of dwelling expressed by local communities, re-elaborating architectural culture and traditional construction.

Alcune opere dell’architetto sloveno Oton Jugovec sono utilizzate per indagare più in generale la sua ricerca figurativa e architettonica, in cui la definizione della forma può essere compresa solamente come il risultato di una sintesi di rapporti tra “costruzione” e “luogo”. L’evoluzione del suo pensiero manifesta un graduale allontanamento dai modi della standardizzazione internazionale, nell’intento di sviluppare un’architettura capace di estrarre e astrarre principi e forme derivate dallo studio di epoche precedenti, e della tradizione. Attenzione ai luoghi e memoria delle identità locali, combinate con l’invenzione formale e strutturale a partire da materiali della tradizione sono gli elementi che contraddistinguono il suo lavoro e costituiscono ancora elemento di attualità.

In the evolution of Theobald's thought, the critical analysis of the corpus of the conciliar texts occupies a central place. The article focuses on the main turning points of the interpretation of Vatican II, highlighting the root (the overcoming of the so-called «dogmatic paradigm» and cultural pluralism as a starting point for a new phase of reception), the sources of inspiration for the elaboration of a theological-systematic interpretation (the application of the model of critical articulation and N. Chomsky's «generative grammar») and the direction («pastorality» as a continuous process of learning by the Church). The methodology of «reframing» favours a new interpretative key, which can be defined as «stylistic-messianic», open to the recognition of the traces of the Kingdom, mysteriously present and operating in the world and in the history of humanity. [ABSTRACT FROM AUTHOR]

The homily has been going through a period of identity crisis for quite some time. Not only the lack of preparation by preachers or their communication skills cause this confusion, but also the limited attention they give to the sacramentality and performativity of the homiletic word. In the epistemological framework of a fundamental theology of the Word, the homily is «rediscovered» as a traditio viva - always in actu - of the «exceeding» joy of the Gospel which, since it cannot be enclosed in a text (Scripture), is communicated through the viva vox of the evangelizers (Tradition). Community reflection and discussion on the word of God (receptio) and holiness of life allow the homilist to develop a lively and real idea of Christ (J.H. Newman) and to generate faith, in an incisive way, through the Spirit, in the hearts of his listeners. [ABSTRACT FROM AUTHOR]

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Esiste una letteratura che, in periodo di guerra, pone esplicitamente a tema la problematica della perdita d’identità. Ne esiste un’altra, di più intima estrazione, che solo in filigrana dimostra d’aver colto la sfida imposta dal senso imperante di smarrimento. Guardando in fino al passaggio tra le prime due opere poetiche di Ungaretti — L’Allegria e Sentimento del tempo — è possibile intendere l’evoluzione del lessico, del metro e del concetto di tempo come lo svolgimento di un vero e proprio ufficio civile, atto ad esorcizzare col canto la palpabile onnipresenza della morte. Se l’Italia tutta chiede all’Ungaretti del Carso di trovare un barlume d’amore in una natura dilaniata, essa chiede all’Ungaretti del dopoguerra uno strumento per respingere la morte in un’atmosfera di ritrovato amore. Il poeta, a guisa dello stregone del magismo lucano descritto anni dopo da Ernesto De Martino, percuote il tamburo del metro, allontana il pericolo, e si pone propriamente al servizio di un’identità in ricostruzione.

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L’articolo propone una riflessione sullo statuto attuale della comparatistica letteraria, osservata attraverso il nesso tra tradizione e metamorfosi che caratterizza quest’area di studi anche dal punto di vista internazionale. A tale scopo sono presi in esame alcuni apporti recenti alla tradizione di studi metodologici dedicati alla disciplina, funzionali ad una proposta di riorientamento critico delle sue premesse e finalità.__This article reflects upon the current status of Comparative Literature studies, by focusing on the link between the tradition and the metamorphosis that characterizes this field of research – also from an international point of view. For this purpose, some recent contributions to the tradition of methodological studies dedicated to the discipline are examined. They will prove functional to a proposal of critical reorientation of its premises and purposes.

Ci sono molti metodi diversi nell’interpretazione delle Scritture, e del Corano in particolare, e questi tendono a lavorare con diverse teorie del significato. Dopo tutto, la questione è cosa un particolare testo significhi effettivamente, e abbiamo bisogno di una teoria su come risolvere tali questioni, specialmente quando ci sono evidenti difficoltà nella comprensione del testo. Le argomentazioni tendono a spaziare su quale teoria del significato dia più senso al testo, o funzioni più adeguatamente come teoria del significato. Un metodo che non è stato adottato nel complesso è quello di vedere la questione almeno parzialmente come morale ed epistemologica. Dovremmo avere fiducia di poter comprendere interamente ciò che abbiamo davanti e come potremmo sapere di avere la risposta alle questioni semantiche che ogni testo porta con sé? Si potrebbe sostenere che un’etica della moderazione, dell’equilibrio e della moderazione sono importanti tecniche ermeneutiche che finora non sono state sufficientemente impiegate quando si discute su come comprendere e interpretare il Corano. There are many different approaches to interpreting scripture, and the Qurʾān in particular, and these tend to work with different theories of meaning. After all, the issue is what a particular text actually means, and we need a theory about how to resolve such questions, especially when there are apparent difficulties in understanding the text. Arguments tend to range over which theory of meaning makes most sense of the text, or works most adequately as a theory of meaning. One approach which has not been taken on the whole is to see the issue as partially at least moral and epistemological. Should we have confidence that we can understand entirely what is before us, and how would we know that we have the answer to the semantic issues that any such text brings along with it? It might be argued that an ethics of moderation, balance, and restraint are important hermeneutic techniques that up to now have not been sufficiently employed when discussing how to understand and interpret the Qurʾān.

Latour is fascinated by biblical hermeneutical research: he realizes the importance of distinguishing the original evangelical message from its betrayal. This epistemological dynamics lights on a process of knowing, interested both in social extrinsic and intrinsic elements. It let the social sciences – and theology indeed – face successfully the modern ecological challenges. [ABSTRACT FROM AUTHOR]

Among the various points of reflection that Latour’s thought offers to the religious sciences and to theology, we try, in these pages, to approach two of them, directly related to the theology of evangelization: the evolution of missionary practice in relation to local cultures and the theological concept of interculturation. [ABSTRACT FROM AUTHOR]

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Despite the apparent limitation of reading of biblical texts in the liturgical celebrations, the need to periodically translate and retranslate the Bible is seen by Orthodoxy as a vital missionary necessity in the context of the Church's Tradition. The first part of the article presents the specificities of the Bible in Orthodoxy, especially, the relationship between Tradition and Sacred Scripture. These preliminary observations allow, in the second part, to present the existing agreements between the United Bible Societies and the Orthodox Churches, which condition the participation of the Orthodox, together with Catholics and Protestants, in various projects of translation, publication and distribution of the Bible. [ABSTRACT FROM AUTHOR]

Fin dagli anni universitari presso la Scuola di Architettura di Roma, Luigi Vietti (1903-1998) è interessato alle architetture della tradizione costruttiva minore. In alcuni suoi contributi critici, redatti nella prima metà degli anni trenta, riflette su aspetti pratici, architettonici ma soprattutto formali delle architetture spontanee. Questi temi sono anche approfonditi in determinate occasioni progettuali, soprattutto nei decenni successivi. Vietti affina progressivamente una sua personale interpretazione di queste architetture, di cui fa propri numerosi dettagli e particolari che riscopre come elementi estetici e stilistici da introdurre nei suoi progetti per conferire a questi un carattere rustico e spontaneo. In questo modo Vietti interpreta l’ambientamento in un contesto naturale che il più delle volte è incontaminato. Vietti rielabora questi elementi di dettaglio in modo sempre più libero e svincolato dall’originaria funzione, ma anche dal legame che questi hanno con un determinato luogo, tanto che finisce con l’inventare gli elementi tradizionali che intende rievocare.

The article proposes a review of the thought and work of Vietti, with particular attention to the production he developed in the period between the two world wars. Taking up some of the themes addressed in her Doctoral Research (1989-1992), relying on the comparison and the close relationship she had with the architect, before his death, reinterpreting also works and projects of the period, the author poses in evidence that, in Vietti's work, the interest in the foundations of nascent architecture, with the link to tradition, both contextual and disciplinary, manage to coexist in an often exemplary way. What magically holds the two aspects together is the strong creative vein, as well as the ability to always observe one's work with realism and disenchantment.

In 1980 Hassan Fathy was awarded the first Aga Khan Chairman Award, a prize specially created as a recognition to the value of his career. Until then, very few texts were published on his work, the first ones dating at the beginning of the 70s. It’s only at the end of his long career that the work of the Egyptian architect began to be known and internationally recognized. The article contextualizes Hassan Fathy’s work, discusses the reasons why it was forgotten when he was still alive, its rediscovering in the 80s and the most recent interest paid by the scientific community. Emphasis is given to the relevance of Fathy’s thinking, constantly aimed at finding a technically and culturally appropriate architecture.

Tourism, over the centuries has been a conscious tool for the defence of the urban identity of Siena by its ruling class. The myth of the “regina gotica” (gothic queen) represented exactly this, facing the challenges of modernization. At the same time, anyway, tourism was a means of introducing progress without denying tradition, adopted by the senise ruling class, to strengthen its urban identity.

Starting from a pre-conciliar document about the tradition, this paper discusses the historical aspect within the theological discussion. Theology is the sustained effort made by the believer in order to scientifically understand the object of faith, and thereby it develops towards a more comprehensive and accurate intelligence, via incessant afterthoughts, adjustments, and clarifications. Every stage of this continuous and unceasing process of growth is not always smooth and uniform, and mistakes, conflicts, and imperfection represent crucial factors. Such assumption is validated by the following analysis of the olden debate about tradition. [ABSTRACT FROM AUTHOR]

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L'articolo si concentra sulla costruzione narrativa del fenomeno mafioso a partire dai primi anni del'Unità d'Italia e sul nesso tra tradizione spagnola delle sette e sue traduzioni italiane. L'autore ripercorre, con esempi inediti, il nesso tra rappresentazione dei miti mafiosi - tra questi quello della setta dei Beati Paoli - e il modificarsi del fenomeno mafioso e delle sue manifestazioni, fino al mito moderno dell'onore in "Cosa Nostra" e alle forme di consenso e legittimazione ad esso connesse.

This article aims to analyze first the relationship between tourists and natives in a liminal area such as the villages built on the road that takes tourists to Mursiland, and the dialogical construction that derives from it, which is in all respects a representation, and secondly in which way tourism has changed external and internal relations in the Mursi society. The dialogue between these two groups, tourists and Mursi, gives rise to an image that is the product of both the expectations of the visitors, and the idea Mursi women, the main subject of the photos, have about these expectations. The outcome is a representation of the savage who often conflicts, given its aggressiveness, venality and unreliability with that of the kind, well-mannered Rousseau-an primitive. In this liminal area, with the mimesis of the wild Savage, the Mursi on the one hand enter the market economy and globalization, but maintaining some control in the process. On the other hand, they adapt their society by creating new figures of cultural brokers, as well as allow the weaker sector of society, girls and women, to acquire 'agency' and access to a new type of wealth, money, and not only cattle on which the Mursi's patriarchal society is based. [ABSTRACT FROM AUTHOR]

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This contribution investigates the Church as a place of both reception and transformation of the plurality of cultures. It examines some conciliar and postconciliar elements that qualify this topic and are significant for the processes of ecclesiological and theological contextualization. The anthropological notion of «culture» revealed in its «positive» as well as «subjective» function, is highlighted in relation with the process of receptio fidei. The investigation focuses on the contribution offered by cultures to the process of ecclesiological and theological contextualization; in this specific concern, two key concept-processes of contextualization are underlined: the «Church which goes forth» and the «negotiation». Besides, some of the implications that the cultural subjectivity produces on the binomials «reception and transformation» and «transformation and Tradition» are pointed out. [ABSTRACT FROM AUTHOR]

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The cultural movement of '68 with its values of responsibility, freedom, participation, nonviolence, justice, solidarity, democracy have influenced all of society but also the Catholic Church. The new interpretation of life has ushered in a new interpretation of the Bible that from the time of Council Vatican II lay people could read. The '68 movement strengthened: the use of historical methods for the interpretation of Scripture; the personal reading of Scripture for a life of responsibility; the life of the Church based on the message of the Bible and not on religious practices of ascetic or moralistic type; the new relationship between Magisterium and Scripture and between Tradition and Scripture. [ABSTRACT FROM AUTHOR]

The secular bond between materiality and meaning in architecture has undergone, during the twentieth-century phase of productivistic optimism, a strong weakening. Starting from the analysis of some masterpieces, created by architects not aligned with Modernist orthodoxy, the paper seeks out the need to mend the relationship between materiality and sense. [ABSTRACT FROM AUTHOR]