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A Duty to Remain Connected: a Biblical Perspective of the Wisdom of the Shabbàt
Sciberras, Paul (The Pontifical University of John Paul II in Cracow, 2024)
Our labour is intricately woven into our identity, extending beyond mere livelihood. It ought to facilitate personal growth, define our societal roles, and contribute to a common good within the confines of social and environmental sustainability. However, the contemporary work landscape is undergoing profound and global changes, disrupting traditional and conventional notions of work dynamics and its associated relationships. Amidst the diverse and country-specific alterations, a universal paradigm shift is reshaping nearly every sector of the economy. The pressing question emerges: how can we prevent the shift towards more flexible employment from translating into a life of perpetual instability? As job structures become more malleable and the boundaries between professional and personal life blur, the risks of self-exploitation and work-induced stress loom. In navigating these transformations, we must discern the evolving paradigms of work and consider their social and economic repercussions. What lessons are we being prompted to internalise as the European work landscape undergoes unprecedented changes? It becomes imperative to explore these shifts and their implications for a sustainable and equitable future. Exploring the existential insights of the Shabbàt and extracting valuable lessons from biblical wisdom, prompts us to ponder the significance of rest in fostering healthy relationships and connectivity—with ourselves, others, our work, and our shared environment. The prevalent culture of constant availability and the obligation to stay connected could benefit from a biblical perspective, particularly in grasping the essence of Shabbàt’s wisdom.
New Man – New Creation in the Theology of Paul
Sciberras, Paul (The Pontifical University of John Paul II in Cracow, 2019)
God had congratulated himself for creating the universe and humankind (Gen 1,31), a “very good” creation brought to nought by human sin. However, human nature still sighs and longs for the goodness and image of God within. God’s creation yearns to be created anew. Paul’s understanding of “new creation” and “new man” looks to the wise plan of God negated by sin. For Paul, the new era, in which the new creation reaches its aim in perfection, is the time of the parousia, the new and future coming of Jesus Christ. The Apostle of the Gentiles understood “kainē ktisis” in a soterio-cosmological sense, as the event consequent upon the redemption brought about by Christ Jesus that will be fulfilled in the parousia. New creation, new mankind in a new covenant takes place in communion with the death and resurrection of Christ Jesus in Baptism. The fundamental condition by which the revelation of the mystery of God takes place is the new covenant fulfilled in the blood of Christ and its effects: the outpouring of the Holy Spirit, upon those who believe, as even the prophets had foretold. One can observe the development of the Pauline thought in his Letters: from a theological perspective and its legitimacy in the Major Letters, to the practical consequences in the daily life of the Christian assemblies in the Deutero-Pauline Letters, that emerge from the application of these theological arguments.
Recognising the Risen Lord Through Scriptures: The Apostle Paul as an Ideal Match for the Two Disciples on the Way to Emmaus in Luke 24:13–35
Sciberras, Paul (Katolicki Uniwersytet Lubelski Jana Pawła II, 2024)
In the concluding chapter of his gospel, Luke culminates the “Journey to Jerusalem” with Jesus accompanying his followers on a journey not defined by geographical or chronological elements, but rather one immersed in discipleship. In the sequel to that journey to Jerusalem, the one to Emmaus, Jesus accompanies two disciples: Cleopas and an intentionally undisclosed follower (see 24:13, 18). The end of this journey, emblematic of faith in the suffering, crucified and risen Lord reaches its zenith in the two disciples recognising Jesus in the breaking of the bread. The moment Jesus disappears from their sight (24:31) elicits a reaction demonstrating the potentiality of discerning the Risen Lord even in the “opening of the Scriptures” (24:32). This study endeavours to analyse the recognition of Jesus the Lord in the specific mystery of his death and resurrection through the opening of Scriptures as exemplified by the Apostle to the Gentiles. In this vein, Paul emerges as a speculative yet paradigmatic correlate to the unnamed second disciple. Similar to the disciples on the road to Emmaus, Paul too travelled the journey of recognising the Risen Lord, transitioning from a zealous persecutor of the adherents of Jesus of Nazareth and his message (see Acts 9:1–4; 22:7; 1 Cor 15:9), which had a decisive and definitive turn in the Christophany on the Road to Damascus (Acts 9; 22; 26), to an apostle in complete acknowledgement of Jesus as “Lord” (see Acts 9:5; Phil 2:11; Rom 10:12), and even to a believer “who has been crucified with Christ” (see Gal 2:19). Analogously to the two disciples, Paul too went through the same developmental milestones as the two disciples, with Jesus, as it were, walking alongside him, elucidating the Scriptures – from perceiving Jesus as “the accursed crucified criminal” (see Deut 21:22–23) to affirming “Jesus is alive” (1 Cor 15:17–28) and proclaiming that “every knee shall bow and every tongue confess that ‘Jesus Christ is Lord’” (Kyrios Iēsous Christòs)” (Phil 2:11). This trajectory renders conceivable for all adherents to Jesus of all times the possibility to decipher the scriptural depictions of the Lord articulated by Moses, the Prophets, and the Scriptures (Luke 24:27, 44).