Category: Students’ Column

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Dies Academicus 2024

Celebrating 20 Years of STS in Jerusalem

The Jerusalem Campus of the Faculty of Theology of the Salesian Pontifical University was erected by decree of the Congregation for Catholic Education on February 2, 2011. The Study Centre has inherited the legacy of the Studium Theologicum Salesianum (STS) initially located in Bethlehem (1929), then transferred to Tantur (1949) and Cremisan (1957), and lately moved to the premises of the “Salesian Monastery Ratisbonne” in Jerusalem (2004).

The goal of the STS, as a Faculty of Theology, aims particularly at the theological formation of Salesian candidates to the priesthood. It is also open to students from other religious congregations, to diocesan students, and to lay students. The students ordinarily conclude their studies with the Bachelor’s degree in Theology.

On Saturday October 19, the Studium Theologicum Salesianum (STS), Jerusalem campus, held their annual Dies Academicus. The event is a scholarly event in which the Lectio Magistralis is presented to the seminarians, professors, and distinguished guests. It is especially beneficial to the seminarians, who get to experience a glimpse into an academic’s newly minted research and appreciate the conclusions drawn from many years of investigation, study, and erudition. One important reason for this annual tradition, if not the primary purpose, is to potentially ignite a student and future academic to initiate their own scholarship, with the dream of one day presenting the fruits of their own intellectual labor to the Pontifical University. 

Thanks to the meticulous efforts and organization of the University President, Fr. Andrzej Toczyski, SDB and Vice President Samuel Obu, SDB, the event was a huge success. Warmly hosted by student body president, Bro. Kelvin Mutalala, M.Afr it commenced with an invocation by the Rector of the Ratisbonne Monastery, Fr. Jose Kochamkunnel SDB, and a song performed by some of the current seminarians. Then, the audience was able to enjoy a montage video of last year’s academic year- including all of the amazing excursions they were privileged to experience- including an academic trip to Egypt! Following this retrospective, the University Secretary, Fr. Vincent Bosco, SDB welcomed the first year seminarians by providing a brief and humorous spotlight into the brothers and their countries of origin. He also introduced the new and distinguished professors that fill out the already eminent faculty. In a light-hearted Salesian fashion, Fr. Vincent displayed the great strength and diversity of the student body and faculty of the STS Jerusalem. 

This event also celebrated the twenty year anniversary of the Pontifical University in Jerusalem at the Ratisbonne Monastery. Surprisingly, this year’s Lectio Magistralis, Fr. Alessandro Coniglio OFM, was a student here in 2004- the very year that the Jerusalem campus opened its doors. He described this event as a personal honor to be able to present his findings in the same location that began his scholarly endeavors. Father Coniglo is currently a professor of Biblical Hebrew and Old Testament Exegesis at the Studium Biblicum Franciscanum, Jerusalem. 

After being Introduced by a distinguished professor in his own right, Fr. Daniel W. Stabryła OSB, Fr. Alessandro commenced his lecture titled: The Origin of Psalms in Public Worship and Private Meditation- A Modern Perspective. Indeed the results of his findings were as long winded as his title, but were absolutely fascinating. Fr Alessandro discovered that, despite previous theories that the Psalms were exclusively the work of 2nd Temple authors and editors (or “hymnal for 2nd Temple worship” as he would describe it), there is sufficient evidence that some of the Psalms date back several centuries prior- to cultish origins such as Babylonian- Assyrian, Egyptian, and Persian work. After presenting this stunning revelation, Fr. Alessandro would then reveal to the captured audience the esoteric arrangements underlying the collection of 150 Psalms themselves. From thematic or emotive structures to alphabetic ordering, Fr. Allessandro gave the attendees a systematic lesson on the book of Psalms. He demonstrated these arrangements through juxtapositions of the Psalms themselves. The plethora of examples of Psalmic structures and hidden configurations seemingly compressed an entire semester into a ninety minute talk. 

After the exhaustive and comprehensive talk, it seemed as if Fr. Alessandro was pleasantly surprised at the penetrating questions many Seminarians had. He took questions for about thirty minutes until Fr. Daniel, who facilitated the question and answer period, was forced to conclude in order to satiate the empty and growling stomachs.   

The event ended with a wonderful lunch. The mood was jovial and spirited. All were grateful, not only for the stimulating talk, but also the diverse gathering of men and women religious- all in pursuit of knowledge to serve the Church and the world. Given that Fr. Alessandro is an alumni of this prestigious university, It was truly inspiring to see the type of caliber that the STS Jerusalem campus can produce.

Bro. Leo A. Imbert, SDB

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Opening Mass Marks the Beginning of the New Academic Year at the Studium Theologicum Salesianum, Jerusalem

The new academic year at the Studium Theologicum Salesianum (STS), the Salesian Pontifical University, Faculty of Theology, Jerusalem Campus, was solemnly inaugurated on Monday, September 16th, with the celebration of the Opening Mass in the monastery chapel. This significant event gathered students, faculty, staff, and friends of the Salesian community to seek God’s blessings for the upcoming academic journey.

The Eucharistic celebration was presided over by Mons. Natale Albino, who led the assembly in prayer, invoking divine grace and guidance for the year ahead. In his homily, Mons. Albino emphasized the importance of cultivating both intellectual and spiritual growth during the academic process. He encouraged the community to approach their studies not only as a pursuit of theological knowledge but also as a deepening of their relationship with Christ and their commitment to service.

The Opening Mass is a cherished tradition at STS, marking not only the formal beginning of the academic year but also a moment of spiritual renewal for all involved. As the new academic year begins, the STS community looks forward to a year filled with the pursuit of knowledge, personal growth, and the deepening of faith, all guided by the Salesian spirit of love, service, and dedication to the Gospel.

We invite you to stay connected with our community by following us on Facebook and our new Instagram account! Keep up to date with the latest news, events, and spiritual reflections from the Studium Theologicum Salesianum, and join us in celebrating the journey of faith and learning.

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Homily by Mons. Natale Albino

« Say the word » (Lk 7,7), says the centurion to Jesus. And from the Word just proclaimed wereceive today four rays that illuminate the dawn of the formative and academic year 2024-2025 that we begin here in Ratisbonne.

Faith – The Spiritual Dimension

The centurion seems like a perfect Salesian seminarian. Jesus admires him and even affirms that in no other person he has found so much faith. Why? The centurion believes that his Word can give life. He says what, in every Holy Mass, adapted to us, are the last words that we repeat before receiving the Holy Eucharist. He seems to believe in the Word and live in a Eucharistic way.

Word of God and Eucharist. This year some of you will become lectors and acolytes; others, deacons and priests. In the lectorate and in the diaconate, you will solemnly receive the Word: «Receive the Gospel of Christ whose herald you have become». In the acolytate and in the priesthood, you will receive the sign of bread and wine: « Accept from the holy people of God the gifts to be offered to him ».

Before those moments, every day we are given the Word, to be meditated on in the Liturgy ofthe Hours and in Lectio Divina, and the Most Holy Eucharist, to be celebrated with faith in the Holy Mass and adored in the Eucharistic adoration. Above all in the Holy Mass, the Word and the Eucharist put us in communion with the whole Church, composed of the saints in Heaven, the dead people and us, as Saint Paul reminds us in the beautiful Eucharistic tale of 1 Cor 11,24-25:« This ismy body that is for you (…) This cup is the new covenant in my blood ».

Here is the faith of the centurion and here is the spiritual life, a life in the Holy Spirit that we solemnly invoke today and nourished by the Word, by the Eucharist, especially in the Holy Mass.

Humanity – The Human Dimension

The local Jews, who normally shy away from pagans, come to Jesus to speak well of the centurion. Although he is a pagan, he has built a synagogue and, although he is a foreigner, he lovesthe people among whom he finds himself. He cares about a person who is of a lower rank than him. We are before a truly nice person, who does not need to impose his will on others to be someone. Indeed, he seems to interpret his role as a service and to live relationships with serenity, both with those who are superior in the hierarchy (I too am a person subject to authority), both with those who are inferior (with soldiers subject to me). How different, however, are the Christians of Corinth, whom St. Paul harshly rebukes. They are divided, they do not wait each other for dinner, each one selfishly brings his own food to eat, they humiliate those who have nothing to eat.

«Gratia non tollit naturam, sed perficit». Divine grace presupposes human nature. It’s fundamental to grow in a balanced way, helped by the educators, the spiritual fathers, the other seminarians, as well as by all the sports and games that are your trademark. St. John Bosco used to say to his novices: «What I see as necessary is that you grow and become strong young men by keeping healthy and that you later be able to do a lot of work».

Here is the humanity of the centurion and here is the human dimension, the second ray under which we want to place ourselves.

Intelligence – Intellectual Dimension

Through his friends, the centurion proposes to Jesus a reasoning about superiors andsubordinates. His trust in Jesus is not blind, but well reasoned. In this too he would be an exemplary Salesian, because the many years of study that the formation proposes aim precisely to develop a well-thought- out faith in our mind.

Today we inaugurate the academic year of the Studium Theologicum Salesianum, which represents a true jewel in the crown for Salesians throughout the world. Soon the teachers will renewtheir profession of faith, as required by Can. 833 of the Code of Canon Law. Behind the oath of the professors, we seem to hear the echoes of the words of Saint Paul: « I received from the Lord what I also handed on to you » (1Cor 11, 23).

The various theological disciplines are inserted with the same humility of the centurion into theriver of the Tradition of the Church, which together with the Sacred Scripture is part of the unique deposit of faith. The Gospel according myself is useless. All of you know that the true theology isoriented to develop a humble and reasoned amen to the one Word that saves. Dear seminarians, this is the golden age of your life. This is the time to read manuals, to study the Catechism of the Catholic Church in depth, to learn foreign languages, etc. It is a time that will not return. History isalready full of Christopher Columbus theologians, who thought they had discovered the Indies of thetruth. People expect you to be prepared priests, who know how to give clear answers and to speak on behalf of the Church. Here is the intelligence of the centurion and here is the third formative dimension, the intellectual one.

Love – Pastoral And Community Dimension

The centurion, in addition to respecting Jesus, loves the people among whom he lives. No superior told him to build a synagogue, but he took the initiative and did it. Above all, despite the great hierarchical difference, he takes care of his sick servant and intercedes for him. It is a sincere love, which reflects the way in which God loves, but which Saint Paul does not see circulating among the Christians of Corinth.

As Salesian seminarians, one day you will leave here to be witnesses of this divine love for all. It is beautiful to dream now of summer camps, schools, the oratory. There is so much to do! Inyour eyes we already see the reflections of the thousands and thousands of young people that you will animate to the faith, according to your Salesianity. Well, that pastoral life begins today. Someonewill say: but where can we live the pastoral, if we are in the seminary and if there are no oratories here? Where should we start? The answer is simple: from your friend in the seminary.

Here you are next to people you have not chosen, with whom you can interact side by side, even if it is often not easy, like the centurion, who is subordinate to others. The pastoral life of the future will be the same: you will not choose the people you are with and the people to whom youwill be sent. In the Church we are all subordinate to someone else and no priest does in life what he had dreamed in the seminary. Therefore, either we educate ourselves now in the spirit of communionand obedience in the Church or we will spend our lives unhappy.

Saint Paul encourages us today: «Wait for one another » (1Cor 11,33). Waiting patiently for the times of growth of others is one of the secrets to build the Church. The oratories you will set in your future ministry start today, by living a wonderful seminary. Furthermore, since God is infinitely more powerful than us, the first and main way to take care of others is the prayer of intercession. Even the centurion prayed to Jesus, interceding for his servant. Intercede for others: for those around us and for those we will meet throughout our lives.

Here is the ray of love, of the pastoral and community dimension that you enthusiastically take up again today.

Dear formators, teachers and seminarians: faith, humanity, intelligence and love of the centurion correspond to the four fundamental dimensions that the Ratio Formationis of the Salesians of Don Bosco provides: spiritual, human, intellectual, pastoral. I wish you to embody them in this formative and academic year, with the smile and kindness for which you Salesians are recognized throughout the world, with the help of the Virgin Mary and your special Founder.

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Inter-seminary Cultural Day 2024, Jerusalem

On the 24th of April, 2024 there was great joy at the Salesian Pontifical University (STS) – Jerusalem campus when thethree major seminaries within the Latin Patriarchate of Jerusalem met for their annual Interseminary Cultural Day. These major seminaries are: the patriarchal seminary in Jala from Bethlehem, the Franciscan seminary of the Holy Land and the Salesian Pontifical University, Jerusalem campus who hosted the event. The celebration began at 14hrs and went on until 20:30hrs. The theme of the day was: the importance of inter-cultural relations. There were more than one hundred and fifty participants.

The day started with an opening solemn song and prayer, followed by a conference on the importance of inter-cultural relations. The opportunity was given to various groups to exhibit the importance of inter-cultural relations with different presentations that included singing, dancing, telling stories, eating and drinking together, and most importantly, praying together for peace, justice, reconciliation and unity in our world regardless of our differences. Petitions were presented in different languages with representations from different continents.

This event was not only inter-cultural, but also inter-continental, inter-communitarian and inter-personal. It was beautiful to feel the family spirit, especially when participants gathered together as brothers to collaborate, and to participate actively and creatively in the various initiatives and proposed activities and programs of the day. The presentation of cultural items took the following order: Middle East, Asia Far East, India, Central Africa, West Africa, East Africa, Southern Africa, America, Eastern Europe, and Western Europe. This was indeed an intercultural and amazing experience. We thank God for granting us such a successful and enriching experience, for all the participants were happy.

Above all, the message of the day is that Culture is the set of beliefs, values, practices, traditions, and behaviours shared by a specific group, that strives to respect, open up and learn from other cultures, as it shares its own good gifted cultural values without loosing its specific unique identity. Culture encompasses aspects like language, religion, cuisine, social norms, and arts that vary widely between different societies and ethnic groups. Culture plays a significant role in shaping individual identities and influencing interactions between people in a community.

Nonetheless, one challenge of culture is the tension between preserving traditional customs as well as values, while at the same time adapting to a rapidly changing world. As technology and globalization continue to shape our societies, cultures around the world are faced with the dilemma of how to maintain their unique identities while also embracing new ideas and influences. Another challenge is the issue of cultural adoption, where elements of one culture are borrowed or adopted by members of another culture without proper acknowledgement or respect.

Cultural norms and traditions can sometimes hinder progress and prevent individuals from adapting to new ideas and ways of living. More so, some cultures are exclusive and not open to incorporating new ideas or perspectives from other cultures, which can limit diversity, enrichment and innovation.

Does this mean we do not need culture? No! We need culture, and even more, we need intercultural and especially interpersonal relations. Inter-cultural relations help us to live well in society. Thus, it was for this reason that the organisers decided to reflect on the theme: THE IMPORTANCE OF INTER-CULTURAL RELATIONS. May we be open-minded and open-hearted to conserve the goodness in our own cultures as we also open up to enrich ourselves with the beautiful riches in other cultures too.

By Kelvin Mutalala

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THE VISIT TO: TEL ARAD – SHIVTA – MITZPE RAMON

On the 20th of March 2024, the students of the Salesian Pontifical University (STS), Jerusalem Campus had an archaeological excursion, visiting TEL ARAD – SHIVTA – and MITZPE RAMON (panoramic view). Since it was a long trip, they left at 7:15 hrs., from the Salesian Pontifical University (STS), Jerusalem campus, in the Ratisbonne community. Fr Yunus DEMIRCI, OfmCap. guided the archaeological excursion.


Students of STS with the STS Principal Fr. Andrzej Toczyski, SDB.

 

TEL ARAD

We began the archaeological excursion with a visit to Tel Arad. Tel Arad (Hebrew: תל ערד), Arabic Tell ‘Arad (تل عراد), is an archaeological tel, or mound, located west of the Dead Sea, approximately 10 kilometres (6 miles) west of the modern Israeli city of Arad into an area surrounded by mountain ridges known as the Arad Plain. The Tel overlooks an important crossroads from the Bronze Age to the present day. During the Iron Age, Arad defended the main road from Jerusalem, Hebron, and the Arad Valley to the ruins of Horvat Uza and the Dead Sea.

In total, 18 seasons of excavations took place, 14 of which focused on the Early Bronze Age city and were led by Ruth Amiran. The first expedition took place there between 1962 and 1966 and the second between 1971 and 1980. Yochanan Aharoni mostly led the excavations of the Mound of the Citadel. Today the site is declared a national park managed by the Israel Nature and Parks Authority.[1] After finishing the visit to Tel Arad, they visited Shivta.

SHIVTA

Shivta (Hebrew: שבטה), originally Sobata (Greek: Σόβατα) or Subeita (Arabic: شبطا), is an ancient city in the Negev Desert in Israel located 43 kilometres southwest of Beersheba. Shivta was declared a UNESCO World Heritage Site in June 2005, as part of the Incense Route and Desert Cities of the Negev, along with Haluza/Elusa, Avdat and Mamshit/Mampsis. The name Shivta is a modern Hebraization, given by the Negev Naming Committee in the early 1950s. The Greek name Sobata was mentioned in the Nessana papyri.

Ruins of Shivta: Long considered a classic Nabataean city on the ancient spice route, archaeologists are now considering the possibility that Shivta was a Byzantine agricultural settlement and a stopover for pilgrims en route to St. Catherine’s Monastery in the Sinai Peninsula. A few ruins from the Roman period have been discovered, but most archaeological finds date from the Byzantine period. Shivta’s water supply was based on surface runoff collected in large reservoirs.

Roman Period: Roman ruins from the first century BCE have been discovered in the southern part of the city.

Byzantine Period: Three Byzantine churches (one main church and two smaller ones), two wine presses, residential areas and administrative buildings were excavated.

Churches: Traces of a wall painting of the transfiguration of Christ were discovered in the apse of the south church, as well as the remains of a colourful 6th-century mosaic and a beardless depiction of Jesus in the north church.

Agriculture (wine): The Shivta wine presses provide an insight into the scale of wine production at the time. According to archaeologists’ calculations, the Nabataean/Byzantine village of Shivta produced approximately two million litres of wine.

After finishing the visit to Shivta, they went to Mitzpe Ramon.

MITZPE RAMON (panoramic view)

Mitzpe Ramon (Hebrew: מִצְפֵּה רָמוֹן‎, Ramon Lookout; Arabic: متسبي رمون‎) is a local council in the Negev Desert in southern Israel. It is located on the northern ridge at an altitude of 860 meters (2,800 ft) overlooking the world’s largest erosion cirque, known as Makhtesh Ramon. In 2022, it had 5,263 inhabitants.

Mitzpe Ramon was founded in 1951 as a camp for workers building Highway 40. The town’s first permanent residents, several young families from Kibbutz Re’im and other areas of Israel, began moving there. After five years, the town was home to 370 residents including 160 children, most of them Israeli veterans. There were also 180 housing units to absorb new immigrants. They were joined by immigrants from North Africa, Romania and India in the 1960s, and it became the southernmost of the Negev’s developing cities.

We ended the day with a visit to the Dead Sea, where we had a bath, and then went back to Jerusalem.

Kelvin Mutalala, M.Afr.

[1] https://en.wikipedia.org/wiki/Tel_Arad

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1st Archeological Visit to Megiddo, Beit Shearim, 2023-24

Beyond the Battlefield: A Fascinating Encounter with Armageddon and Bet She’arim

The resumption of our archaeological excursion after an interruption during the war allows our STS to delve again into the rich history of the Holy Land. Our visit to Har Meggido (Armageddon), a site steeped in historical significance, serves as a poignant reminder of Israel’s storied past, particularly during the reigns of Kings David and Solomon. Megiddo is a national park that is a UNESCO World Heritage Site. It is about 16 acres of ‘ Strata’, which depicts different periods and cultures like Canaanites, Israelites, and Egyptians, dating back to the Neolithic period (7th– 6th century B.C.E.). It is an important strategic place for an army and a linking trade route for various countries. Therefore, there was a huge demand for this piece of land; henceforth, many battles were held here, which made Megiddo one of the most significant battlefields.

Under the knowledgeable guidance of Prof. Yunus Demirci, our exploration commenced with an illuminating video session, setting the stage for our immersive experience. Fr. Younus emphasised the pivotal role of Megiddo as a geographical nexus, shaping the trajectory of ancient commercial routes and exerting influence over travel and trade in the Middle East. As we traversed the site, we were transported back in time, envisioning the strategic importance of Megiddo as a coveted prize for kings vying for supremacy.

Megiddo was mentioned in several places in the Bible, including the New Testament. According to the Book of Revelation 16:16, it is in Megiddo that the most significant battle between God and evil will take place, after which God’s reign proceeds on earth. Upon reaching the site, we spotted many things to view, like the great Canaanite gate, the gate of Israel, the remains of palaces and temples, and the erected cultic stones for rituals, public granaries, reservoirs, stables, water systems, etc. The views of different strata from the excavations clearly indicate that it is ‘ a tomb of histories.’ I found the remnants of the “Northern Palace”  and the “Water System” most fascinating.

The Northern Palace, which was King Solomon’s spectacular project and dates back to the Solomonic era, is described in the book of 1 Kings. Nonetheless, a few academics propose it was during the reign of King Ahab. A unique subterranean tunnel built by the Israelites for the water system demonstrates their prudence and wisdom. They have dug this huge tunnel to bring the water into the cistern from the outside of the walls. Therefore, during attacks, enemies cannot deprive them of water. Megiddo is known for its greatest war between Egyptians and Assyrians, and the former emerged victorious. According to 2 Kings 23:29– 30, King Josiah of Judah was killed by Egyptian King Neco. He reigned over the region for several years.

Armageddon has become synonymous with doomsday scenarios and apocalyptic fiction in popular culture, inspiring countless works of literature, film, and art. Yet, amid the spectre of impending doom, there remains a glimmer of hope—a belief that even in the darkest hour, humanity possesses the resilience and ingenuity to overcome adversity.

Later, we visited ‘ Bet She’arim’, which is a UNESCO World Heritage Site, and the ancient Catacombs dating back to the 3rd century. They are all the ancient Israelite tombs; among them is the tomb of Rabbi Yehuda Hanasi, who compiled the Mishnah. After the death of the Rabbi, many are all the ancient Israelite tombs; among them is the tomb of Rabbi Yehuda Hanasi, who compiled the Mishnah. After the death of the Rabbi, many Jews who considered this Rabbi a saint wanted to be buried near him. Therefore, several Israelites were buried here. What is most interesting is the different styles of burials and the use of techniques and arts to prepare the tombs and coffins. There are stoned coffins, marble coffins, wooden coffins, clay coffins, and lead coffins. It consists of 30 different catacombs. Entering through the narrow door of the catacombs, reaching the spacious caves, and watching the unfolded reality made me think for a minute and reminded me of Psalm 49:11–12, which explains that wise and foolish, rich or poor, all will perish. We returned to our house in the evening, filled with wisdom and content.

Br. Kranthiraj Somireddi, SDB

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FROM APOLOGETICS TO PHENOMENOLOGY OF CONSCIOUSNESS…

From Apologetics to Phenomenology of Consciousness: Towards a promising perspective for Fundamental Theology

The main aim of Fundamental Theology is to investigate the event of revelation and the form of its credibility, thus providing a solid foundation for faith in Christ. As Pope Francis in Evangelii Gaudium says: “[…] (it) means an encounter between faith, reason and the sciences with a view to developing new approaches and arguments on the issue of credibility, a creative apologetics which would encourage greater openness to the Gospel on the part of all” (EG 132).

This discipline owes much of its theoretical apparatus to classical apologetics. The apologetics, thanks to its incessant work of reflection and argumentation, has allowed the maturation of a thought on God and revelation capable of resisting the pressing attacks that occurred from the 16th century. In the centuries that followed, the Western context saw philosophical thought polarize around the autonomy of reason (Kant, Hegel, Fichte...) and the affirmation of the scientific method as the sole criterion of truth. This has strongly challenged apologetics to justify its place among the sciences by constituting a credible epistemology for that context. Assisted by classical philosophy first and then scholasticism, apologetics built its own speculative apparatus that was able to demonstrate the reasonableness of faith and the authoritativeness of Christian revelation.

However, from the 20th century onwards, some authors began to point out that the defensive position of classical apologetics was becoming reductive, hence the need for a paradigmatic change, since the approach of the older paradigm is incompatible with the new worldview. One of the critical aspects of apologetics that I think is important to stress is the split between freedom and truth. In fact, truth, as understood by apologetics, follows a rigorous and reasonable process of argumentation in which the truth proposed demands acceptance by virtue of the seriousness of the analysis with which it is conducted. Truth in this view has the profile of imposition/necessity and not of persuasion/conviction.

From my personal point of view, Apologetics, in its development, had to chase its adversary onto its battlefield, using its own weapons.

Recent historical and cultural developments have highlighted several aspects that should be considered. I will mention four of them:
- The issue of the credibility of revelation follows a rational argumentation developed in an academic context, that requires an attunement with this kind of forma mentis to be approached.

- The advent of relativism and so-called «weak thought» on the socio-cultural level has challenged the concept of truth and its univocity.

- The growing hedonism and utilitarianism that contaminate society at every level are more interested in a useful than a reasonable God.

- The emergence of anti-reductionist theories on the philosophical level has called into question the scientific paradigm as the only certain method of investigating reality.

From these considerations, it can be deduced that a weakening of the context in which Apologetics was born and developed could constitute a weakening for it. In addition, I would add some questions.

Considering the many challenges that the current context poses to the church today, is it not appropriate to expand the concept of credibility?

When St Peter writes of “being ready to make a defense (apologia) to everyone who asks you to give an account (logos) for the hope that is in you” (1Pt 3:15), did he only mean learning a discourse about God and his revelation?

These questions arise spontaneously when I think back to an episode that happened to me several years ago. During an assembly, I listened to a young widow tell how the death of her husband, although it represented a very painful trial, was transformed over time into an experience of grace and radical conversion. This happened, thanks to encounters, people and events. To the point of arousing gratitude in her.

Faced with a fact of this kind, I ask myself: is that woman's faith to be considered credible? Is it reasonable?

I believe there is no doubt that a faith acquired through a personal encounter with Christ in such a dramatic event constitutes a greater defense for the faith of the individual than any systematic and coherent discourse learned. Indeed, where the demands of the human heart become more urgent (because of death, pain, happiness) faith and the encounter with the revealed God show all their power and reasonableness. They, therefore, become privileged places of persuasion, the Loci Theologici of each person's history.

This relevance to the heart of man, in my opinion, is the true bulwark of Christianity as well as being the matrix of its universality.

In this regard, I was struck by a perspective found in a text recommended to me by a confrere titled “Il Dio Capovolto” (The upside-down God) by Bruno Maggioni and Ezio Prato. This perspective implies another approach called Phenomenology of Consciousness.

Through this approach, the question of "analysis fidei" is understood differently. The latter is no longer considered as the analysis of the attributes and "ingredients" of faith but as a process that takes place within consciousness, identifying the fundamental structures that
support the genesis of faith.

I found it very interesting how, at the end of the text, man is presented as a “believing conscience” refers to the relationship that conscience has with the world and that is based on trust. We need only think of the number of acts of faith that make up our days. This relationship can access absolute truth thanks to what we can call 'historical symbolic evidence'. The symbol, indeed, is described as a detail that makes the whole meaning present. From this, “faith in something can only be implemented and justified on the basis of a symbol that persuasively anticipates the total meaning. [...] for the Christian faith the symbol is Jesus Christ.” Further reinforcing this perspective is the symbolic significance that certain gestures of Jesus take on in the Gospel accounts. The gestures of care and nurturing that Jesus performs in his public life are not exhausted in themselves but become the symbol through which the believing conscience accesses a total truth. Seen in these terms, the persuasiveness of this symbol is given by being a point of origin of credibility. From there, in fact, “its historical, existential, universal truth arises, not as additions to the center but as irradiations of the same.”

This truth is always new to each individual and is recognized and believed in the act of faith.

The authors of the text see the Phenomenology of Consciousness as a more promising perspective. In my opinion, it would also be worthwhile to seriously consider this perspective during the first cycle of theological studies. The relationship between man and God, understood and explored within this framework, could certainly be a valid tool in a pastoral context.

- Enrico Del Bel Belluz SDB

October 13, 2021

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MY ORDINATION: REFLECTION

In two months, I will be ordained a Catholic Priest with the Salesians of Don Bosco. It has been an 11-year journey of formation and preparation. My grandmother has stopped asking me when I will be ordained because it always seemed like it was years away. Now it is only a matter of months. Traditionally, as part of the preparation, it is common to choose an image and a quote that would be a symbolic representation of this moment of ordination. I will take this opportunity to explain the image I have chosen because I find it to be rich in spiritual and theological content. It is not a typical image and, in fact, it is not something I thought I would choose. Yet I was captivated by it. This painting can be found above the altar in St. Stephen’s Church in Wasseralfingen, Germany, painted by Father Sieger Koder.

St. Peter, on the left, is painted in the water after hearing the insight from St. John; “It is the Lord.” (Jn 21:7)  He leaves the disciples in the boat and swims in haste to the Risen Jesus who waits for him on the shore. The hand coming out of the sea symbolizes the event of the walking on the water, when Peter, soon begins to drown the moment he takes his eyes off Jesus. “Lord save me!” (Mt 14:30) This is the hand of surrender, the acknowledgement our weakness, of our need for a Savior. Now, Peter has his eyes fixed on the Lord. There is nothing else. No one is more important. It is the Lord! 

On the other side, St. Mary Magdalene, who is face to face with the brightness of the Risen Lord, has her hand opened in the same surrendered prayer after hearing her name pronounced by her Rabbouni. (Jn 20:16) Her life has been a difficult one. Cleansed of seven demons, she knows what it means to suffer. She knows how difficult this world can be. The road behind her is filled with death, injustice, pain and suffering. Yet on this road there is also beauty. Jesus brings the fullness of this reality. We will suffer, we will die but neither of them can have any power over us. Death and suffering are not the last word. The last word is always love. Love conquers even death. 

The center piece is a dynamic representation of the disciples on the road to Emmaus who have met the risen Lord in the breaking of the bread. (Lk 24:13-35) Yet another reality is added. This risen Lord is the transfigured One, surrounded on either side by Moses, who receives the manna from Heaven, and Elijah who is sustained by the bread brought by the ravens. The coming together of heaven and earth. The old and the new. The human and the divine. Jesus, the first-born from the dead, the new creation, gives us the new covenant in his very own body and blood. The one disciple is fully immersed, his hand raised in surrendered prayer. Metanoia. Repent and believe in the Good News. (Mk 1:15) The other disciple is still holding on, unwilling to be swept away by the abundant grace freely offered yet necessary for this promised new life of the Kingdom. The two women coming back from the cross are contemplating the stone that separates them from their beloved Friend, Brother and Lord. Who will roll away the stone for us? (Mk 16:3) Even in this tragic moment, their love continues to bind them to Jesus. This love continues to urge them forward in service. They continue to seek him. To ask questions. To desire to be close with him, even in the presence of the painful separation. They will soon realize that he is closer than they could ever imagine. 

The three people on the bottom left are said to represent our fallen humanity. The sinner, the tax collector and the prostitute draw near to the warmth and brightness of the Resurrection. Their restless hearts seek a Love that will finally satisfy. On the top right, the window of the Papal apartment is wide open. There is to be no more hiding, no more darkness. It is time to allow the fresh air of the Spirit to move freely, to blow where It will. St. Paul just below has had his life turned upside down. His hand raised in the surrendered prayer that is now common throughout the painting. It is the encounter that changes his life and sends him out on mission. He, at the very core of his being, his very person, becomes a mission on this earth. (Evangelii Gaudium 273) There is nothing left to live for than to preach Christ crucified (1 Cor 1:23), the one who loved him and gave his life for him. (Gal 2:20)

The last of the characters are up for debate. The Pope is most surely St. John XXIII. The older gentlemen according to one description is Pierre Teilhard de Chardin, an influential theologian before Vatican II. However, in my interpretation, the image more closely reflects the person of Jules Isaac, the Jewish historian from France who had a brief but intimate friendship with John XXIII and was very influential in Christian-Jewish relations and an inspiration for the document Nostra Aetate. Jules knew suffering, he knew love, he knew the cross, even if it was hidden within his heart. It is in the context of friendship, even between people of different religions, that will allow each of us to be prepared to encounter the risen Lord. 

For me, this entire painting portrays the dynamic life of faith. A faith of beauty and pain. Life and death. Betrayal, forgiveness, surrender, doubt, peace, war, sadness and joy. It is within all of this that we encounter the Risen Lord. It is with our burden and our weakness that He raises us along with his own body. He invites us into his very own passion, death and resurrection. This is the upward calling in Christ Jesus (Phil 3:14). The life of the Spirit towards the Father. All are invited into this Mystery. In my own encounter with the Risen Lord, I have been called to follow him as his priest. I have been called to break the bread, to open up a space for an encounter with Him. It is not my priesthood. It is HIS. My hands, lifted in surrendered prayer, must always be ready to do the will of the Father. To allow his love to move me to action. To listen as he calls my name, day after day, accompanying me as I carry the cross I have been given. Yet, the cross is not a symbol of death, but of unconditional and total love given freely. This love transforms. This love offers us the gift of becoming partakers in the divine nature. (2 Peter 1:4) I am not yet sure what I shall be, but when it is revealed, I do know that I will be like him, for I shall see him as he is. (1 Jn 3:2). The call is to abide; to abide in Love; to abide in the great Mystery of Faith and as we abide, we become. May our hearts be surrendered and may we enter into his glory. (Lk 24:26)

- Steve Demaio SDB

May 26, 2021

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UNDERSTANDING OF DEATH

      My reflection about death begins with an illustration of a valid syllogism, 'All men are mortal. Socrates is a man. Therefore, Socrates is mortal.’ The mortality of Socrates is correctly inferred from the two premises, the major and the minor, linked together by their middle term. The fact that Socrates is long since dead may have helped manoeuver his argument. Death (מוות (remains an abstract proposition to which we give, to use Cardinal Newman's expression, a 'notional' and not a 'real' assent. It is always the mortality of Socrates, or someone else's, that is the matter under consideration, not mine. Metaphysics, according to Aristotle, should not be taught to people under the age of thirty. Moreover, given today's much greater longevity, Aristotle would no doubt extend the age limit considerably. Because they would not be mature enough to comprehend it, so death is not an appropriate subject for the young's mental, psychological and spiritual capacities due to their innocence. Being a Christian and not only that, but also a theologian student of which I am aware that theology is not simply a matter of interpreting scriptures. The Bible or the Quran bring the amazing concept of a metaphysical force that death is a physical universe being, that gives hope only in the risen Lord. I make it clear that I have never been close to death so I am not giving a first-hand experience and a total objectivity of it. But my emotions exists in it and only hope compromises my rationality and balance. I have come to the affirmation that, this ‘death mysticism’ by dying in baptism which every Christian dies, buried with, rises sacramentally to a new life in Christ (Trinity). However, death is a participation in Christ's death. Our physical death, besides being a natural physical end, is also a punishment for sin. Therefore, dying to sin is already a preparation for and overcoming physical death. This journey from death to life is sustained throughout our lives by other sacraments, especially by the Eucharist which has been called the Medicine of Immortality, deepening the Christian's companionship with Christ in suffering and death.

      Moreover, in all these ministries, the Church often holds out the passion and death of Jesus as the model of patience and obedience, urging the sick and dying to unite themselves with Christ and to 'die like Jesus' (ישוע כתו למות .( The two cries of Jesus on the cross, 'My God, my God, why have you forsaken me?' (Mark 15:34) and 'Father, into your hands I commend my spirit' (Luke 23:46), comforts the dying in their conflicting experiences of remoteness from and nearness to God, doubt and faith, despair and hope, defiant rebellion and loving obedience in the face of death. The Church also recommends that the dying 'offer up' their sufferings to God as a way to merit eternal life. In conclusion, death is the permanent, irreversible cessation of all biological functions that sustain a living organism. Therefore, it is in the light of the kingdom of God that the resurrection of Jesus and ours must be understood. Resurrection is not coming back to life, being 'reunited' (התאחד ( with our bodies. The core of Jesus' resurrection does not lie in his regaining his former body but in his new and transformed life with God and in God, in the peace and love of God's reign for which he lived and died. So too will our own resurrection be: we do not live and hope for the reunion with our bodies after death, rather, we live and rejoice and suffer and die for the reign of God, and in this way hope for a new, transformed life in God and with God, in the company of Jesus and all our sisters and brothers, in a new heaven and a new earth.

- Nelson Mwale SDB

May 10, 2021

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THE FIFTH GOSPEL

A great blessing of studying Theology here at the Studium Theologicum Salesianum is the experience of life in the Holy Land. As students of theology, we experience the Gospel, not only in the classroom and our prayer lives, but also when we walk the holy sites, as any purveyor of our website will recognize is a common occurrence for all students. Here we encounter the 5th Gospel.

This term, though its exact origins remain unclear, is most commonly attributed to St Jerome who is credited as saying the following: “Five gospels record the life of Jesus. Four you will find in books and the one you will find in the land they call Holy. Read the fifth gospel and the world of the four will open to you.” More recently, during the first visit of a Pope to the Holy Land since Peter himself, Pope Paul VI referenced many of the sites as living stones that can inform the reading of the Gospel. Benedict XVI expressly utilized the term, referencing the 2008 Synod on the Word of God in the Life and Mission of the Church, when he spent an entire paragraph of his Post-Synodal Apostolic Exhortation Verbum Domini, saying that “the stones on which our Redeemer walked are still charged with his memory and continue to ‘cry out’ the Good News.” 1

For sure, this land explains so much of the Gospel and Jesus’ actions. We can visit the sea of Galilee, see how the waters acted as natural amplification when one speaks on a boat, and recognize the desire for as many to hear him when Jesus commanded the disciples “to have a boat ready for him because of the crowd” (Mk 3:9). We can walk the road to Emmaus from Jerusalem, follow the steps of Jesus from the Mount of Olives to the place of his imprisonment at Caiphas’ house, and even journey, like the holy family, from Nazareth to Bethlehem. Bargil Pixner, a noted biblical scholar and archaeologist, emphasized this when he said that “In the unfolding of the relationship between God and man there exists not only a progressive History of Salvation but also a Geography of Salvation.” 2 Each site and the land as a whole has the capacity to enlighten the understanding of the scriptures, and only walking the land oneself can one truly experience these lessons.

For us students of theology it is a great blessing to live here and study here, among “the places in which God revealed himself to man [which] still remain ever present.” 3 As we journey through this Eastertide, our prayer is that the experience of the risen Jesus may enlighten our lives, and we may be confident in his presence through this experience of the places of his geographical incarnation.

1. Verbum Domini 89.
2. Bargil Pixner, With Jesus through Galilee according to the Fifth Gospel, trans. Christo Botha and Dom David Foster
(Rosh Pina, Israel: Corazin Publishing, 1992)
3. Ibid.

- Lenny Carlino, SDB

April 27, 2021

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GOD’S MERCY THAT KNOWS NO END

Nothing in this world is easier than attaining God’s forgiveness. This is the biggest truth that we must believe. God is more eager to give forgiveness than we are to receive it. Many refuse to believe this. There are many reasons for that, one of them being we constantly brood over how miserable and wretched we have been, wishing we had never sinned, wishing we had always kept a clean sheet.

For Jesus, even though to sin is the greatest evil, to be a sinner is a value. We hate sin with all our heart and avoid it. But if we have sinned and repented, then we have reasons to rejoice, because there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.            (Lk. 15:7)

Then we may ask: Why not sin deliberately so that we shall receive even more grace? No, remember we are dealing here with a mystery that is beyond the comprehension of the human mind. It is important to maintain the truth of both these opposites. Hate sin and if you have sinned and repented, consider yourself very lucky indeed because grace will be poured into you in superabundant measure. “Where sin abounded; grace abounded all the more.” (Rom.5:20) The repentant sinner draws God to himself with greater force than a magnet.

This is the good news Jesus proclaimed. The other stuff about being sorry and making a hundred penances for our sins is not good news at all. It is stale news. We knew it all along without the preaching of Jesus. May we understand the merciful God we have so that we live our lives freely and joyfully, with great confidence in God’s mercy.

- Sathish Paul SDB

April 11, 2021