By Pope Francis

ISBN-10: 0062333771

ISBN-13: 9780062333773

The area used to be surprised whilst Jesuit magazines around the globe at the same time published an particular interview with Pope Francis, simply six months into his historical papacy. inside mins of its liberate, the interview ruled the global media. In a wide-ranging dialog, Pope Francis spoke movingly approximately his non secular lifestyles, his hopes for church reform, his open-minded stance towards gays and lesbians, his perspectives on girls, or even his favourite movies.

America journal, the place the belief for the interview originated, commissioned a group of 5 Italian-language specialists to make sure that the pope's phrases have been transmitted properly into English. Now this striking, old, and relocating interview comes in e-book form.

In addition to the entire papal interview performed via Antonio Spadaro, SJ, on behalf of the Jesuit journals, A great middle Open to God includes an creation via the editor in leader of America, Matt Malone, SJ, describing the genesis of the interview, a sequence of responses by way of a various variety of Catholic voices, and a non secular refection at the interview by way of James Martin, SJ, writer of Te Jesuit advisor to (Almost) every thing. In his refection, Father Martin is helping readers use the pope's strong reviews as a starting place for private prayer.

In this old interview, Pope Francis's imaginative and prescient for the church and humanity itself is brought via a hot and intimate dialog, and he indicates us all how you can have a massive center open to God.

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Additional info for A Big Heart Open to God: A Conversation with Pope Francis

Sample text

JüNGEL, Das Gesetz zwischen Adam und Christus, ZThK 60 (1963) 42-74. W1LCKENS, Missionsreden 69, bemerkt dazu, daß Lukas in der Petrusrede Apg ro, 37ff. »das Schema der Missionspredigt in das Formschema des Evangeliums, wie er es versteht, umgestaltet« habe und man daher mit Folgerungen im Hinblick auf das Kerygma vorsichtig sein müsse. Die Beobachtung trifft zu; das Lk-Evangelium hat das Schema seiner »Missionspredigt« veranlaßt. rin, daß Lukas sowohl die Verspottung Jesu als König (Mk 15, 16-20; Mt 27,27-31) als auch die in Mk 15,9.

A. 0. ): »Die mündliche Tradition ist wirksam, nicht ausschließlich, aber beständig«, und spielt dauernd mit, bis zum Schluß, das heißt bis kurz vor der schriftlichen Fixierung der Evangelien; hinzu kommt die bedeutende Rolle der Gemeinden. Literarische Kontakte haben stattgefunden, nicht notwendigerweise zwischen den Evangelien, sondern »dans la documentation presynoptique plus ou moins systematisee«. Diese Theorie biete den Vorteil, »biegsam und fest« (souple et ferme) zugleich zu sein. Zur Kritik wäre zu bemerken, daß sie ein Stadium voraussetzt, in welchem Formgeschichte und Literarkritik noch unvermittelt nebeneinanderstanden.

Als Beispiel sei die Stelle Apg 3,2of. herangezogen. Während noch HAHN, Hoheitstitel 184 zu dieser Stelle meint: »Daß hier eine sehr alte Tradition vorliegt, kann nicht bestritten werden«, zeigt die Bearbeitung der Stelle bei Voss, Christologie lkSchr 28-31, daß es sich wohl doch um eine ausgesprochen lukanische Prägung handelt. »Die heilsgeschichtliche Konzeption, die sich somit in Apg 3, zof. zeigt und die stärker, als das bei den Seitenreferenten der Fall ist, auch die Zeit zwischen der Himmelfahrt Jesu und seinem Wiederkommen berücksichtigt, ist typisch für Lukas« (a.

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