This paper comprises part of the current research on the phenomenon of new spirituality, conducted within the sociology of religion and social communication and media sciences. It aims to analyze selected manifestations of the new spirituality entering into the religious sphere of a religiously homogeneous society based on the example of Poland. A complementary application of quantitative and qualitative methods was proposed. The subject of the analysis is the results of a representative survey in which Poles define themselves in terms of religiosity and spirituality, with examples of their search for content on a new spirituality through online resources using the assumptions of the theory of social representations. The above concept resulted in the bipartite structure of the main part of the article. It was preceded by a theoretical introduction synthetically presenting phenomena identified as key features of new spirituality and ended with a discussion of the results and conclusions. The analyses indicate that, in Polish society, the category of phenomena and processes classified as new spirituality is distinguishable but complex and diverse. In the subsequent stages of the analysis, their socio-demographic determinants were shown, and then the media representations of the new spirituality were identified, categorized, and put into typologies.
{"title":"Religious or Spiritual? Empirical Manifestations of Contemporary Changes in Poles’ Self-Declarations and Media Representations","authors":"Wioletta Szymczak, Justyna Szulich-Kałuża","doi":"10.31743/vv.13903","DOIUrl":"https://doi.org/10.31743/vv.13903","url":null,"abstract":"This paper comprises part of the current research on the phenomenon of new spirituality, conducted within the sociology of religion and social communication and media sciences. It aims to analyze selected manifestations of the new spirituality entering into the religious sphere of a religiously homogeneous society based on the example of Poland. A complementary application of quantitative and qualitative methods was proposed. The subject of the analysis is the results of a representative survey in which Poles define themselves in terms of religiosity and spirituality, with examples of their search for content on a new spirituality through online resources using the assumptions of the theory of social representations. The above concept resulted in the bipartite structure of the main part of the article. It was preceded by a theoretical introduction synthetically presenting phenomena identified as key features of new spirituality and ended with a discussion of the results and conclusions. The analyses indicate that, in Polish society, the category of phenomena and processes classified as new spirituality is distinguishable but complex and diverse. In the subsequent stages of the analysis, their socio-demographic determinants were shown, and then the media representations of the new spirituality were identified, categorized, and put into typologies.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48326018","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Since 1970, the Catholic Church has not used the so-called imprecatory Psalms and verses in the Liturgy of the Hours (in total, 122 verses have been removed). This article aims to analyze the presence of controversial fragments of the Psalms in the liturgy. It consists of four parts. First, it presents the history of the process that began during the Second Vatican Council and led to the decision to remove such fragments from the liturgy. What follows, is an overview of the reception and opinions on the imprecatory Psalms over the past fifty years. The next part of this study collects arguments in favor of removing the questionable texts from the liturgy as well as an argument in favor of keeping them in it. The article concludes with an appendix of all the texts from the Book of Psalms that have been removed from the Liturgy of the Hours. The author is personally in favor of leaving the unwanted verses in the liturgy.
{"title":"The Imprecatory Psalms in the Liturgy of the Hours after the Second Vatican Council: Reform, Reception and the Current State of the Debate","authors":"Wojciech Węgrzyniak","doi":"10.31743/vv.14642","DOIUrl":"https://doi.org/10.31743/vv.14642","url":null,"abstract":"Since 1970, the Catholic Church has not used the so-called imprecatory Psalms and verses in the Liturgy of the Hours (in total, 122 verses have been removed). This article aims to analyze the presence of controversial fragments of the Psalms in the liturgy. It consists of four parts. First, it presents the history of the process that began during the Second Vatican Council and led to the decision to remove such fragments from the liturgy. What follows, is an overview of the reception and opinions on the imprecatory Psalms over the past fifty years. The next part of this study collects arguments in favor of removing the questionable texts from the liturgy as well as an argument in favor of keeping them in it. The article concludes with an appendix of all the texts from the Book of Psalms that have been removed from the Liturgy of the Hours. The author is personally in favor of leaving the unwanted verses in the liturgy.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43726114","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Dante’s Paradiso presents a gothic theophany realizing the divine vision (visio Dei) in poetic language. Specifically, Dante’s vision of a line from Scripture (DILIGITE IUSTITIAM QUI IUDICATIS TERRAM) in the Heaven of Jove (Canto XVIII) gives a concrete form of written letters to his vision of God. Yet all that Dante actually sees is only a sign of the invisible, metaphysical reality of God and the supersensible universe of pure being or love. This tension between the sensory plenitude of his vision and the transcendent truth that Dante envisages lends his poem its extraordinary force and attractive power. The paradoxes of negative theology and its inevitable relation with an affirmative theology expressed as poetic vision are worked out with matchless subtlety in Dante’s descriptions and reflections, some of which are expounded in a speculative key in this essay drawn from a more detailed and comprehensive inquiry into the subject. The immediacy of Dante’s vision of letters of Scripture in the Heaven of Jove serves as a metaphor for an unmediated vision of God, but the vision’s content turns out to be nothing other than mediation – concretely, language as the medium mediating his relation to God as Logos. Dante’s vision from beginning to end of the Paradiso is placed under the sign of the ineffability topos, yet what he sees are words and language and ultimately letters. Dramatically displaying the mediations in which language consists becomes itself a metaphorical realization of divine revelation. The mechanisms of signifying in languagemade visibly manifest in writing and specifically as the first line of the Book of Wisdom in Scripture are unveiled as a negatively theological revelation of divinity.
但丁的《天堂》以诗意的语言呈现了一种实现神圣视觉的哥特式神显。具体来说，但丁在《欢乐的天堂》（第十八章）中对《圣经》（DILIGITE IUSTITIAM QUI IUDICATIS TERRAM）中的一句话的愿景，为他对上帝的愿景提供了书面信件的具体形式。然而，但丁所看到的只是上帝无形的、形而上学的现实和纯粹存在或爱的超能宇宙的一个标志。这种视觉的感官丰富与但丁所设想的超然真理之间的张力赋予了他的诗歌非凡的力量和吸引力。在但丁的描述和思考中，否定神学的悖论及其与以诗意眼光表达的肯定神学的必然关系以无与伦比的微妙性得到了解决。本文通过对这一主题的更详细、更全面的探究，以思辨的方式阐述了其中的一些悖论。但丁在《欢乐的天堂》中对圣经字母的直接视觉是对上帝未经中介的视觉的隐喻，但视觉的内容无非是中介——具体地说，语言是中介他作为逻各斯与上帝关系的媒介。但丁从天堂开始到结束的愿景都被置于难以言说的拓扑之下，但他看到的是文字和语言，最终是字母。戏剧性地展示语言所包含的中介本身就是对神圣启示的隐喻性实现。语言中的意符机制在写作中明显表现出来，特别是作为《圣经》智慧之书的第一行，被揭示为对神性的负面神学启示。
{"title":"Negative Theology and Theophany in Dante’s Paradiso","authors":"W. Franke","doi":"10.31743/vv.13723","DOIUrl":"https://doi.org/10.31743/vv.13723","url":null,"abstract":"Dante’s Paradiso presents a gothic theophany realizing the divine vision (visio Dei) in poetic language. Specifically, Dante’s vision of a line from Scripture (DILIGITE IUSTITIAM QUI IUDICATIS TERRAM) in the Heaven of Jove (Canto XVIII) gives a concrete form of written letters to his vision of God. Yet all that Dante actually sees is only a sign of the invisible, metaphysical reality of God and the supersensible universe of pure being or love. This tension between the sensory plenitude of his vision and the transcendent truth that Dante envisages lends his poem its extraordinary force and attractive power. The paradoxes of negative theology and its inevitable relation with an affirmative theology expressed as poetic vision are worked out with matchless subtlety in Dante’s descriptions and reflections, some of which are expounded in a speculative key in this essay drawn from a more detailed and comprehensive inquiry into the subject. The immediacy of Dante’s vision of letters of Scripture in the Heaven of Jove serves as a metaphor for an unmediated vision of God, but the vision’s content turns out to be nothing other than mediation – concretely, language as the medium mediating his relation to God as Logos. Dante’s vision from beginning to end of the Paradiso is placed under the sign of the ineffability topos, yet what he sees are words and language and ultimately letters. Dramatically displaying the mediations in which language consists becomes itself a metaphorical realization of divine revelation. The mechanisms of signifying in languagemade visibly manifest in writing and specifically as the first line of the Book of Wisdom in Scripture are unveiled as a negatively theological revelation of divinity.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43053978","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
W okresie posoborowym w nauce o Kościele nastąpił znaczący rozwój, w którym należy odróżniać to, co trwale aktualne, od spraw zmiennych i historycznych. Oznacza to, że źródła Objawienia się nie zmieniają, ale rozwija się nasze ich rozumienie. Zagłębiając się w tajemnicę Kościoła, musimy dostrzec zarówno jego ciągłą zmianę, jak i zmieniające się jego rozumienie. Wielkie osiągnięcia biblistyki, patrystyki i innych nauk w XIX i XX wieku zmuszają zatem do zrewidowania dotychczasowego obrazu Kościoła. W artykule chodzi o ukazanie ścisłego powiązania Objawienia Starego Testamentu z Objawieniem Nowego Testamentu, aby czerpać więcej z judaizmu biblijnego. Trzeba też odkrywać bogactwo myśli patrystycznej i z ekumeniczną wrażliwością podchodzić do dziedzictwa Wschodu. Dlatego na prezentowaną przez nas eklezjogenezę składa się 5 etapów formacji Kościoła. Te przesłanki wnoszą sporo pobudzających inspiracji do nowego rozumienia Boga i człowieka. Zbyt dużym uproszczeniem jest mówienie o Kościele, sprowadzając go zaledwie do Boga. Nie ma rzeczywistości kościelnej bez człowieka, chociaż sami ludzie, nawet ci, którzy są ochrzczeni, nie są jeszcze Kościołem. Obie rzeczywistości – boska i ludzka – wspólnie budują Eklezję. Stąd – nie tracąc z pola widzenia eklezjalnego teandryzmu – należy pamiętać, że bosko-ludzka wspólnota to rzeczywistość, która nieustannie się staje, jest pełna zbawczej dynamiki. I tak jak posoborowa eklezjologia odeszła od twierdzenia, że Jezus Chrystus założył Kościół, tak dzisiaj czyni ona następny krok i podejmuje wysiłek odchodzenia od redukowania Kościoła tylko do aspektu chrystocentrycznego, aby widzieć w nim bardziej aspekt trynitarny.
{"title":"Powstawanie Kościoła: od eklezjogenezy chrystocentrycznej do eklezjogenezy trynitarnej","authors":"A. Napiórkowski","doi":"10.31743/vv.13726","DOIUrl":"https://doi.org/10.31743/vv.13726","url":null,"abstract":"W okresie posoborowym w nauce o Kościele nastąpił znaczący rozwój, w którym należy odróżniać to, co trwale aktualne, od spraw zmiennych i historycznych. Oznacza to, że źródła Objawienia się nie zmieniają, ale rozwija się nasze ich rozumienie. Zagłębiając się w tajemnicę Kościoła, musimy dostrzec zarówno jego ciągłą zmianę, jak i zmieniające się jego rozumienie. Wielkie osiągnięcia biblistyki, patrystyki i innych nauk w XIX i XX wieku zmuszają zatem do zrewidowania dotychczasowego obrazu Kościoła. W artykule chodzi o ukazanie ścisłego powiązania Objawienia Starego Testamentu z Objawieniem Nowego Testamentu, aby czerpać więcej z judaizmu biblijnego. Trzeba też odkrywać bogactwo myśli patrystycznej i z ekumeniczną wrażliwością podchodzić do dziedzictwa Wschodu. Dlatego na prezentowaną przez nas eklezjogenezę składa się 5 etapów formacji Kościoła. Te przesłanki wnoszą sporo pobudzających inspiracji do nowego rozumienia Boga i człowieka. Zbyt dużym uproszczeniem jest mówienie o Kościele, sprowadzając go zaledwie do Boga. Nie ma rzeczywistości kościelnej bez człowieka, chociaż sami ludzie, nawet ci, którzy są ochrzczeni, nie są jeszcze Kościołem. Obie rzeczywistości – boska i ludzka – wspólnie budują Eklezję. Stąd – nie tracąc z pola widzenia eklezjalnego teandryzmu – należy pamiętać, że bosko-ludzka wspólnota to rzeczywistość, która nieustannie się staje, jest pełna zbawczej dynamiki. I tak jak posoborowa eklezjologia odeszła od twierdzenia, że Jezus Chrystus założył Kościół, tak dzisiaj czyni ona następny krok i podejmuje wysiłek odchodzenia od redukowania Kościoła tylko do aspektu chrystocentrycznego, aby widzieć w nim bardziej aspekt trynitarny.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-11-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49310870","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Social enterprises perceive social and environmental issues as primary objectives of their hybrid socio-economic activities. They believe that financial stability is a prerequisite, not a goal. This approach is similar to Catholic social teaching (CST). The detailed content of the social encyclicals is a valuable means of deeper exploration and enrichment of the moral dimension of social enterprise management. The following article analyses social entrepreneurship from the point of view of the fundamental principles of CST and theological premises. The reference to the management of a social enterprise of the supreme personalistic standard and principles such as the common good, subsidiarity, and solidarity allows the moral dimension of this process to be understood more deeply. The paper was created based on a method appropriate to research focused on moral theology and CST. First, the content of selected literature on the subject (social entrepreneurship) and carefully selected theological-moral sources (especially papal documents and publications by CST researchers) were analysed. Subsequently, the results of the analysis were subjected to inference and conceptual work in relation to the adopted general research objective and specific research tasks: the phenomenon of social enterprises was described; the specific features and limitations of the social enterprise management process were identified; the fundamental principles of Catholic social teaching as normative criteria for social enterprise management were reviewed; the possibility of applying the aforementioned CST principles to social enterprise practice was discussed and presented, and the final conclusions were formulated.
{"title":"Catholic Social Teaching as a Source of Enrichment of the Moral Dimension of Social Enterprise Management","authors":"A. Zadroga","doi":"10.31743/vv.14380","DOIUrl":"https://doi.org/10.31743/vv.14380","url":null,"abstract":"Social enterprises perceive social and environmental issues as primary objectives of their hybrid socio-economic activities. They believe that financial stability is a prerequisite, not a goal. This approach is similar to Catholic social teaching (CST). The detailed content of the social encyclicals is a valuable means of deeper exploration and enrichment of the moral dimension of social enterprise management. The following article analyses social entrepreneurship from the point of view of the fundamental principles of CST and theological premises. The reference to the management of a social enterprise of the supreme personalistic standard and principles such as the common good, subsidiarity, and solidarity allows the moral dimension of this process to be understood more deeply. The paper was created based on a method appropriate to research focused on moral theology and CST. First, the content of selected literature on the subject (social entrepreneurship) and carefully selected theological-moral sources (especially papal documents and publications by CST researchers) were analysed. Subsequently, the results of the analysis were subjected to inference and conceptual work in relation to the adopted general research objective and specific research tasks: the phenomenon of social enterprises was described; the specific features and limitations of the social enterprise management process were identified; the fundamental principles of Catholic social teaching as normative criteria for social enterprise management were reviewed; the possibility of applying the aforementioned CST principles to social enterprise practice was discussed and presented, and the final conclusions were formulated.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-11-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47510906","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Artykuł w sposób syntetyczny omawia wybrane filozoficzne i teologiczne interpretacje duszy, które pojawiły się w historii myśli ludzkiej od starożytności aż do czasów najnowszych. Artykuł z założenia ma charakter przeglądowy i stanowi wprowadzenie do szczegółowych opracowań dotyczących istnienia, genezy i natury duszy. W prezentacji kolejnych ujęć zastosowano kryterium chronologiczne: (1) Prehistoryczne i starożytne pozabiblijne ujęcia duszy, (2) Biblijne rozumienie duszy, (3) Patrystyczne koncepcje duszy, (4) Średniowieczne koncepcje duszy, (5) Nowożytne ujęcia duszy, (6) Współczesne ujęcia duszy, (7) Reinterpretacje duszy we współczesnej teologii katolickiej. Artykuł ukazuje historyczny rozwój poglądów o duszy, podkreśla zachodzące między nimi różnice i podobieństwa oraz opisuje nowe trendy w myśleniu o duszy.
{"title":"O duszy wczoraj i dziś. Panorama wybranych poglądów filozoficznych i teologicznych","authors":"Antoni Nadbrzeżny","doi":"10.31743/vv.14408","DOIUrl":"https://doi.org/10.31743/vv.14408","url":null,"abstract":"Artykuł w sposób syntetyczny omawia wybrane filozoficzne i teologiczne interpretacje duszy, które pojawiły się w historii myśli ludzkiej od starożytności aż do czasów najnowszych. Artykuł z założenia ma charakter przeglądowy i stanowi wprowadzenie do szczegółowych opracowań dotyczących istnienia, genezy i natury duszy. W prezentacji kolejnych ujęć zastosowano kryterium chronologiczne: (1) Prehistoryczne i starożytne pozabiblijne ujęcia duszy, (2) Biblijne rozumienie duszy, (3) Patrystyczne koncepcje duszy, (4) Średniowieczne koncepcje duszy, (5) Nowożytne ujęcia duszy, (6) Współczesne ujęcia duszy, (7) Reinterpretacje duszy we współczesnej teologii katolickiej. Artykuł ukazuje historyczny rozwój poglądów o duszy, podkreśla zachodzące między nimi różnice i podobieństwa oraz opisuje nowe trendy w myśleniu o duszy.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47080477","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The subject of this study is the meaning of the words anima, spiritus and mens in the metrical sepulchral inscriptions in the Carmina Latina Epigraphica collection published at the end of the 19th century by Franz Buecheler. This collection comprises almost 1,900 texts, of which around 1,400 are funerary and, particularly, sepulchral inscriptions. This article consists of three sections. The first contains general comments on Roman sepulchral inscriptions. The second, and most important part uses a conventional philological method to analyze the words in the source texts that denote the immaterial aspect of the human being that continues after death. The analysis of the texts reveals that the word anima occurs about 80 times, spiritus – 20, and mens only three times. These three words stand for what is usually expressed by the word “soul,” that is, the spiritual, immaterial aspect of the human being. Conclusions are presented gradually as the analytical compilation proceeds. Firstly, there is no semantic difference between anima and spiritus; although the word animus which is close to the three words discussed in this paper does not occur in this sense in the inscriptions. Secondly, both pagan and Christian inscriptions emphasize the dichotomy between anima or spiritus and corpus or caro (alternatively membra); some Christian inscriptions, pointing to this dichotomy, express belief in the resurrection. Thirdly, despite the difference in beliefs, Roman worshipers and Christians used very similar patterns of statements about the posthumous fate of the soul, for example, astra tenent animam, astra fovent animam, anima migravit ad astra or spiritus astra tenet, spiritus petit ad astra, mens caeli perget ad astra, which means that the Christian funerary language did not develop its distinct terminology for several centuries. The third section is a very brief summary of the study carried out.
本研究的主题是Franz Buecheler于19世纪末出版的Carmina Latina Epigraphica文集中格律墓铭文中anima、spiritus和mens三个词的含义。该收藏包括近1900本文本，其中约1400本是随葬品，尤其是坟墓铭文。本文由三个部分组成。第一部分是对罗马坟墓铭文的一般性评论。第二部分，也是最重要的一部分，使用传统的语言学方法来分析源文本中的单词，这些单词表示人死后继续存在的非物质方面。对文本的分析表明，anima这个词出现了大约80次，spiritus出现了20次，mens只出现了3次。这三个词代表了通常由“灵魂”一词表达的东西，即人类的精神、非物质方面。结论是随着分析汇编的进行而逐渐提出的。首先，anima和spiritus在语义上没有区别；虽然与本文讨论的三个词相近的animus一词在铭文中并没有出现在这个意义上。其次，异教徒和基督教铭文都强调anima或spiritus与corpus或caro（或者membra）之间的二分法；一些基督教铭文指出了这种二分法，表达了对复活的信仰。第三，尽管信仰不同，罗马崇拜者和基督徒对灵魂的死后命运使用了非常相似的陈述模式，例如，astra tenent animm、astra fovent animm、anima migravit ad astra或spiritus astra tenite、spiritus petit ad astra、mens caeli perget ad astra，这意味着基督教丧葬语言在几个世纪内都没有发展出其独特的术语。第三部分是对所进行的研究的简要总结。
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Celem pracy jest analiza pierwszego opisu stworzenia (Rdz 1) pod kątem kategorii stworzeń, jakie tworzy trzykrotne pojawienie się w nim słowa ברא . Każde wystąpienie tego czasownika w tym tekście oznacza stworzenie czegoś nowego i dodanie tego do istniejącego już świata, co powoduje początek istnienia nowej kategorii stworzeń. Pierwszą taką kategorią są rzeczy martwe, które otrzymują istnienie i są zbudowane tylko z martwej materii. Drugą kategorią są istoty żywe, które mają ciało zbudowane z tej samej materii, ale ponadto otrzymują pierwiastek życia. Trzecią kategorią jest człowiek, który ma ciało zbudowane z tej samej materii, ten sam pierwiastek życia oraz trzeci element, który sprawia że jest on „podobny” Bogu i jest Jego „obrazem”. Element ten nie jest nazywany, ale możemy postawić pytanie, czy można dopatrywać się tu tego, co nazywamy „duszą”. W takim razie posiadanie duszy wyróżnia człowieka ze wszystkich innych stworzeń. Duszę posiada tylko człowiek, nie mają jej zwierzęta, ani tym bardziej materia martwa. Duszy nie mają równ
{"title":"Fenomen „duszy” w heksaemeronie","authors":"P. Lasek","doi":"10.31743/vv.13873","DOIUrl":"https://doi.org/10.31743/vv.13873","url":null,"abstract":"Celem pracy jest analiza pierwszego opisu stworzenia (Rdz 1) pod kątem kategorii stworzeń, jakie tworzy trzykrotne pojawienie się w nim słowa ברא . Każde wystąpienie tego czasownika w tym tekście oznacza stworzenie czegoś nowego i dodanie tego do istniejącego już świata, co powoduje początek istnienia nowej kategorii stworzeń. Pierwszą taką kategorią są rzeczy martwe, które otrzymują istnienie i są zbudowane tylko z martwej materii. Drugą kategorią są istoty żywe, które mają ciało zbudowane z tej samej materii, ale ponadto otrzymują pierwiastek życia. Trzecią kategorią jest człowiek, który ma ciało zbudowane z tej samej materii, ten sam pierwiastek życia oraz trzeci element, który sprawia że jest on „podobny” Bogu i jest Jego „obrazem”. Element ten nie jest nazywany, ale możemy postawić pytanie, czy można dopatrywać się tu tego, co nazywamy „duszą”. W takim razie posiadanie duszy wyróżnia człowieka ze wszystkich innych stworzeń. Duszę posiada tylko człowiek, nie mają jej zwierzęta, ani tym bardziej materia martwa. Duszy nie mają równ","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41731977","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The main predicament presented in this article lies in the complexity found in the internal structure of the human being when one searches for key elements that define its essence and uniqueness. The overview begins with empirical research as exemplified in psychology, continues in presenting chosen theories in modern philosophy, with an accent on the phenomenological method, and subsequently puts forward the synthesis of them both in psychotherapy. The last part is dedicated to theology as a distinct way to uncover what the essence of being human is, as based on divine Revelation; the latter is the only one of the presented sciences to be explicitly aware of the source of the mystery at the basis of being human. This article attempts to compare the research end results of chosen approaches by demonstrating their relationship to the most hidden aspects of being human. The analysis is organized around the concept of recognizing and accepting the place of mystery in the understanding of what are the most essential elements in the human being. As a result, psychology is conceptualized as a science that does not allow mystery; theology, however, is found to underline the presence of mystery in relationship to our divine origins.
{"title":"The Self as the Spiritual Subject. An Overview of Selected Concepts in View of the Positivist Paradigm","authors":"Andrzej K. Jastrzębski","doi":"10.31743/vv.13784","DOIUrl":"https://doi.org/10.31743/vv.13784","url":null,"abstract":"The main predicament presented in this article lies in the complexity found in the internal structure of the human being when one searches for key elements that define its essence and uniqueness. The overview begins with empirical research as exemplified in psychology, continues in presenting chosen theories in modern philosophy, with an accent on the phenomenological method, and subsequently puts forward the synthesis of them both in psychotherapy. The last part is dedicated to theology as a distinct way to uncover what the essence of being human is, as based on divine Revelation; the latter is the only one of the presented sciences to be explicitly aware of the source of the mystery at the basis of being human. This article attempts to compare the research end results of chosen approaches by demonstrating their relationship to the most hidden aspects of being human. The analysis is organized around the concept of recognizing and accepting the place of mystery in the understanding of what are the most essential elements in the human being. As a result, psychology is conceptualized as a science that does not allow mystery; theology, however, is found to underline the presence of mystery in relationship to our divine origins.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45905770","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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