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  <title>OAR@UM Collection:</title>
  <link rel="alternate" href="https://www.um.edu.mt/library/oar/handle/123456789/32254" />
  <subtitle />
  <id>https://www.um.edu.mt/library/oar/handle/123456789/32254</id>
  <updated>2026-04-09T20:33:30Z</updated>
  <dc:date>2026-04-09T20:33:30Z</dc:date>
  <entry>
    <title>Gorg Preca - apostle of the word of God and a precursor of Vatican Council II</title>
    <link rel="alternate" href="https://www.um.edu.mt/library/oar/handle/123456789/32345" />
    <author>
      <name />
    </author>
    <id>https://www.um.edu.mt/library/oar/handle/123456789/32345</id>
    <updated>2022-05-09T10:34:21Z</updated>
    <published>2008-01-01T00:00:00Z</published>
    <summary type="text">Title: Gorg Preca - apostle of the word of God and a precursor of Vatican Council II
Abstract: St. Gorg Preca (1880-1962) was a Maltese diocesan priest who lived his priestly vocation in total dedication to the ministry of evangelisation, giving a unique preference to the Word of God in a special way in his writings. In 1907, he founded the Society of Christian Doctrine, made up of male and female lay people, who live a celibate life in order to dedicate themselves totally to catechesis. Not only is St. Gorg Preca the founder of the Society of Christian Doctrine, but he also nourished and sustained its members through his writings, which were primarily aimed at instructing them, so that they would be able to instruct others.</summary>
    <dc:date>2008-01-01T00:00:00Z</dc:date>
  </entry>
  <entry>
    <title>Who converts who in the Confessions of Saint Augustine of Hippo. Variations on the theme of conuersio</title>
    <link rel="alternate" href="https://www.um.edu.mt/library/oar/handle/123456789/32327" />
    <author>
      <name />
    </author>
    <id>https://www.um.edu.mt/library/oar/handle/123456789/32327</id>
    <updated>2020-06-04T08:56:24Z</updated>
    <published>2008-01-01T00:00:00Z</published>
    <summary type="text">Title: Who converts who in the Confessions of Saint Augustine of Hippo. Variations on the theme of conuersio
Abstract: The author, Revd Dr Salvino Caruana OSA is Senior Lecturer in the&#xD;
Faculty of Theology of the University of Malta, and Director of the&#xD;
Augustinian Institute in Malta. Fr Caruana also coordinates and edits&#xD;
the series of volumes containing the translation of the works of Augustine&#xD;
in Maltese. In this short contribution, he has attempted to produce a&#xD;
fresh reading, or maybe better, a re-reading, of some the undertones of&#xD;
the overarching themes of conversion and salvation which Augustine&#xD;
develops throughout the thirteen books of his Confessions].</summary>
    <dc:date>2008-01-01T00:00:00Z</dc:date>
  </entry>
  <entry>
    <title>Short exegetical essays, 1 : 2 Tim 3, 14-17</title>
    <link rel="alternate" href="https://www.um.edu.mt/library/oar/handle/123456789/32324" />
    <author>
      <name />
    </author>
    <id>https://www.um.edu.mt/library/oar/handle/123456789/32324</id>
    <updated>2018-07-28T01:35:17Z</updated>
    <published>2008-01-01T00:00:00Z</published>
    <summary type="text">Title: Short exegetical essays, 1 : 2 Tim 3, 14-17
Abstract: In chapter 3 of this epistle, Paul discusses the life of the Christian leader in&#xD;
the distressing period of the last days. The writer builds this&#xD;
description in three paragraphs starting respectively at verses 1.10.14. As paragraph&#xD;
initial, he always uses linguistic features that somehow show the intended reader&#xD;
that it is marking the opening of a new thematic section. In 3,1 Paul employs the&#xD;
clause initial 'You must understand this'(NRSV), after which&#xD;
comes what Timothy is supposed to understand. In the first paragraph (3,1-9) Paul&#xD;
describes in what consist the difficulties created by the 'last days' for the faithful&#xD;
Christian. In the next two paragraphs Paul insists though that however distressful&#xD;
these last days are meant to be, Timothy was well equipped to face these dangers&#xD;
and will eventually survive. This second part of this discussion is divided by the&#xD;
writer of the epistle in two parts: vv.10-13. 14 -17. Each part opens with an emphatic&#xD;
use of the personal pronoun OD, you, followed by the contrastive particle de, 'but';&#xD;
notwithstanding these language markers for discourse division, many translations&#xD;
ignore this division of the text and divide the text differently. NRSV lumps together&#xD;
the two paragraphs in vv.lO-13 and 14-17 into one. Likewise NIV, MBS, GN, and&#xD;
REB, but not the NBS and the NV. Probably most translations were led astray in&#xD;
this by the paragraph division in Nestle-Aland, Novum Testamentum Graece and&#xD;
The Greek New Testament edition of the United Bible Societies I; these two editions&#xD;
ignored the division markers furnished by the writer.</summary>
    <dc:date>2008-01-01T00:00:00Z</dc:date>
  </entry>
  <entry>
    <title>Ecumenical formation : Yves Congar's personal testimony</title>
    <link rel="alternate" href="https://www.um.edu.mt/library/oar/handle/123456789/32323" />
    <author>
      <name />
    </author>
    <id>https://www.um.edu.mt/library/oar/handle/123456789/32323</id>
    <updated>2020-05-08T14:31:25Z</updated>
    <published>2008-01-01T00:00:00Z</published>
    <summary type="text">Title: Ecumenical formation : Yves Congar's personal testimony
Abstract: There is no better ecumenical learning or formation nowadays than to seek direct encounter with someone of a high ecumenical calibre and related life-long experience. This paper intends to highlight and appraise some aspects of the French ecumenist Yves Congar's theological endeavour in the light of his personal testimony, and their relevancefor today's ecumenical learning. Since the theological productivity of Congar (1904-1995) is massive, more than 1,800&#xD;
books, articles, and translations, there shall be no attempt of a comprehensive assessment of his work. 1nstead, this paper presents seven fundamental points in the French Dominican's ecumenical learning experience. These include his willingness: (i) to abide by a strong faith and to testify an attitude of openness towards any other, (ii) to consolidate a mutual deepening of one's traditions, (iii) to carry out personal sacrifices as a commitment towards Christian unity, (iv) to be 'aware of' and to show 'concern towards' others, (v) to insist on the 'fullness' and the 'purity' of the Church, (vi) to exercise a careful re-reading of other traditions, and (vii) to enhance creativity in the development of ecumenical thought. In view of these main ideas, this article concludes that ecumenical formation and learning implies and testifies to nothing else except fidelity and faithfulness.</summary>
    <dc:date>2008-01-01T00:00:00Z</dc:date>
  </entry>
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