Daniel Ayuch
Hi! I'm a Professor of New Testament at the St. John of Damascus Institute of Theology at the University of Balamand in Lebanon. You can find most of my publications and my CV on this website.
مرحبا! أنا أستاذ العهد الجديد في معهد القديس يوحنا الدمشقي اللاهوتي في جامعة البلمند في لبنان. تجد على هذا الموقع معطم مقالاتي ومنشوراتي إلى جانب سيرتي الذانية
مرحبا! أنا أستاذ العهد الجديد في معهد القديس يوحنا الدمشقي اللاهوتي في جامعة البلمند في لبنان. تجد على هذا الموقع معطم مقالاتي ومنشوراتي إلى جانب سيرتي الذانية
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ISBN 978-606-666-954-2 and ISBN 978-3-900797-10-2.
preaching and teaching, but also by acting and caring for the needed and the poor. The theological narrative of Acts shows how the Christian faith - the Way, as Luke likes to call it - grants a new understanding of reality and calls people to break the rules of worldly wisdom and to behave according to the wisdom of the Kingdom, where the principles of social relation are redefined through the lens of the Resurrection.
However, scholars generally underlie modern theological discourse about family on epistolary paraenesis and some paragraphs from the Old Testament. The present article works on two texts that are rarely quoted in studies and documents about family in the New Testament. These texts come from the Gospels of Matthew and Luke. The chosen Matthean paragraph teaches about marriage, celibacy and children (Matt 19:1-15), while the Lucan one forms a diptych of miracles that restore a gentile and a Jewish family (Luke 7:1-17).
The present study highlights the transforming power of Jesus words, when he faces daily life and reveals the fulfillment of God’s promises for salvation of all flesh. Family is one of those human institutions that Jesus revisits and restructures based on the fundaments of love.
During his Antiochian Period, St John Chrysostom gave three homilies on the Letter to Philemon, which reveal the Saint’s standpoint from slavery, a deep-rooted institution in Antioch and the Eastern Roman Empire of that period. The political system in the region was changing into the Byzantine Era and Christianity was expanding progressively in the city. However, it was not easy for Chrysostom to move his audience to foster the liberation of slaves and to deal with all humankind with equity. A task that had been already difficult for the Apostle Paul was still so for Saint John. Nowadays, several forms of slavery still blight our global and local society, a fact that challenges Christians again to engage for freedom and equity all over the world. This paper studies the three homilies searching for the Pauline fundamentals as detected by Chrysostom in order to define modern patterns to fight against all forms of slavery, including forced labor and human trafficking.
An attentive and critical reading of Joshua shows clearly that the only one who fights in the battles is the Lord and that the role of the people is restricted to obey God’s commands (see, for example, the fall of Jericho in Jos 6; Achan’s episode in Jos 7:8-12 and the rereading of the work of God in Jos 24:1-14). Therefore the people in Joshua do not take possession, but rather get the title of heirs of what actually belongs only to God. The Biblical canon explains this function as a ministry, as a witness to the faith in the One and True God. The Gospels have taken much of the Joshuanic narrative strategies and express in new ways the same message of hope: God saves mankind. The present contribution interlinks between the Book of Joshua, the Biblical canon and the narrative in the Gospels in order to propose a reading that gives back to Joshua its authentic message of liberation."
ISBN 978-606-666-954-2 and ISBN 978-3-900797-10-2.
preaching and teaching, but also by acting and caring for the needed and the poor. The theological narrative of Acts shows how the Christian faith - the Way, as Luke likes to call it - grants a new understanding of reality and calls people to break the rules of worldly wisdom and to behave according to the wisdom of the Kingdom, where the principles of social relation are redefined through the lens of the Resurrection.
However, scholars generally underlie modern theological discourse about family on epistolary paraenesis and some paragraphs from the Old Testament. The present article works on two texts that are rarely quoted in studies and documents about family in the New Testament. These texts come from the Gospels of Matthew and Luke. The chosen Matthean paragraph teaches about marriage, celibacy and children (Matt 19:1-15), while the Lucan one forms a diptych of miracles that restore a gentile and a Jewish family (Luke 7:1-17).
The present study highlights the transforming power of Jesus words, when he faces daily life and reveals the fulfillment of God’s promises for salvation of all flesh. Family is one of those human institutions that Jesus revisits and restructures based on the fundaments of love.
During his Antiochian Period, St John Chrysostom gave three homilies on the Letter to Philemon, which reveal the Saint’s standpoint from slavery, a deep-rooted institution in Antioch and the Eastern Roman Empire of that period. The political system in the region was changing into the Byzantine Era and Christianity was expanding progressively in the city. However, it was not easy for Chrysostom to move his audience to foster the liberation of slaves and to deal with all humankind with equity. A task that had been already difficult for the Apostle Paul was still so for Saint John. Nowadays, several forms of slavery still blight our global and local society, a fact that challenges Christians again to engage for freedom and equity all over the world. This paper studies the three homilies searching for the Pauline fundamentals as detected by Chrysostom in order to define modern patterns to fight against all forms of slavery, including forced labor and human trafficking.
An attentive and critical reading of Joshua shows clearly that the only one who fights in the battles is the Lord and that the role of the people is restricted to obey God’s commands (see, for example, the fall of Jericho in Jos 6; Achan’s episode in Jos 7:8-12 and the rereading of the work of God in Jos 24:1-14). Therefore the people in Joshua do not take possession, but rather get the title of heirs of what actually belongs only to God. The Biblical canon explains this function as a ministry, as a witness to the faith in the One and True God. The Gospels have taken much of the Joshuanic narrative strategies and express in new ways the same message of hope: God saves mankind. The present contribution interlinks between the Book of Joshua, the Biblical canon and the narrative in the Gospels in order to propose a reading that gives back to Joshua its authentic message of liberation."
Con este libro se quiere divulgar el mensaje de los Evangelios no sólo a los cristianos creyentes, sino también a quienes están interesados por saber más acerca de la vida y el mensaje de Jesús, aun si lo hacen con cierto escepticismo y duda. Es por ello que las doce lecturas propuestas cosechan los resultados de la crítica bíblica moderna, a la vez que se fundamentan en la historia de la interpretación bíblica del cristianismo de Oriente.
Giving the sense of possessing to the stem yrsh is a well discussed issue and to translate it into Arabic by the root mlk is not only incorrect but also damaging to a theology that intends to contextualize with the sociopolitical problems in the area and aims at providing bridges of understanding between the three religions that coexist in the Middle East."
narración para expresar teología y pensamiento en la fe cristiana.
Palabras clave: Pueblo de Dios, Romanos 9-11, Israel y el cristianismo
Daniel Ayuch, "The people of God according to Romans 9-11. An Eastern Christian approach to the identity of the olive tree beloved of God”
Being a Christian in the Middle East today is a hard task. The dramatic political changes over the past century have torn Christianity in parties that confuse religious and political causes. My contribution will investigate one of the most sensitive issues that touch the coexistence of religions in the Middle East: the idea of choice and the status of the Jewish people in Christian theology. This serious issue appeared in the beginnings of Christianity and belongs to the very core message of the New Testament. The most important texts about the continuity and discontinuity of the election of the Jews by God are certainly in Romans 9-11. From the infamous Holocaust and the proclamation of the modern state of Israel, there has been a lively discussion among scholars of the Bible in the West about Rom 9-11, about how to define the role of "Israel" in Christianity. In the context of Rom 9-11, there is a special paragraph about the choice of the people of God that has deeply marked Christianity: the image of the olive tree (Rom 11,16b-24). Here the Apostle illustrates his vision of God's people referring to this as an olive tree. This article will attempt to interpret this explanation of Paul, because it is the clearest and most didactic.
Keywords: People of God, Romans 9-11, Israel and Christianity
https://youtu.be/6N_WAPK_7L4
هاتان العجيبتان حصلتا مع قائد المئة والأرملة في بلدتين مختلفتين في الجليل: كفرناحوم ونايين. هناك عائلتان معرَّضتان لمخاطر المرض والموت ولكن عندما يقبل أفرادهما افتقاد يسوع المسيح إلى بيتهم ويستقبلونه بإيمان ويتحول ألمهم إلى فرح وحياة.
http://www.langhamcatalogue.org/OurPublications/OneVolumeCommentaries/tabid/196/CategoryID/75/ProductID/7295/language/en-US/Default.aspx
تقدم هذه المقالة دراسة تفسيرية لأعمال 7: 17-44 وتقارن الرواية حول موسى في السفرين من أجل إبراز المفاهيم اللاهوتية المركزية حول موسى النبي في يهودية القرن الأول المسيحي وفي فكر القديس لوقا البشير. في نمط الخطبة الدفاعية يلقي إسطفانس كلمته أمام السنهدريم ويتوقف عند كل مرحلة من مراحل حياة موسى مشددًا على الدور التأسيسي لسفر الخروج ومبيِّنًا موسى كالنموذج الأول للمسيا المنتظر.
The entire book of Acts reveals a praying Church, a community of faithful deeply rooted in prayer. Both as a community and as individuals, they pray continually, thus fulfilling the prayer mandate given by Jesus in the Gospel: “Stay awake, praying at all times” (Lk 21:36). The First Church, that of Jerusalem in Acts 1-8, is not drafted as a self-sufficient community, sure of itself and its means, but rather as a Church that - in its weakness - is sustained by the power of God. A vision that comes in line with those words of Jesus Christ in Luke 12:32: “There is no need to be afraid, little flock, for it has pleased your Father to give you the kingdom.”
This study presents the different aspects of prayer in the Early Church that sojourned in Jerusalem as we read it mainly in the first eight chapters of Acts. In the first place, we will see prayer as an attitude of expectation and the role of praying in the company of the Mother of God. Next, we shall analyze some texts that deal with perseverance in prayer and sacramental prayer. Finally, the role of prayer at decisive moments in the community and facing persecution is analyzed. Prayer is the powerful weapon granted by God to his Church to win the battles in the middle of the world and achieve the conversion of men. With prayer, the Church is omnipotent because it allows the power of God to reside among the brothers and sisters, for whom everything becomes possible (Lk 1,37).
In the present article we shall analyze a selection of five pericopes following the Matthean narrative and in permanent comparison with the other two Synoptic Gospels: Mt 8:5-13; 9:18-26; Lk 7:11-17; Mt 15:21-28; 17:14-21. In these five scenes, Jesus visits families from different social and religious strata, who have young sons and daughters suffering from the wearisome burdens of their immediate context. Jesus Christ passes by their place and gives them motivation to build an adult life based on the civilization of love. This is a theological exegetical approach that can shed some light on the sources of our faith in order to improve the pastoral mission of the Church for the sake of the upcoming generations.