The purpose of this article is to analyze the translation and reception of the Pentateuch in medieval Poland by examining the Old Polish (vernacular) apocrypha of the New Testament. It analyses, for example, passages in which a verse from the Pentateuch is quoted or paraphrased, in which a quotation from the Books of Moses is omitted by an evangelist, as well as all passages in which the names of various figures and heroes of the Old Testament Pentateuch, are invoked. It turned out that in medieval Polish-language biblical apocryphal narratives the Pentateuch functions differently from other biblical and patristic sources. It is not used as freely as the Gospels or the Psalms. It is used to characterize the Jewish world and the precepts of the Law. Quotes from the books of Moses rarely function as prophecies. The Pentateuch in Old Polish apocrypha functions as a reservoir of stories, a collection of catchphrases to be evoked. This is because while the heroes of the Old Testament were prominent in preaching, art, and language, the text of the Torah was not frequently translated into the Polish language.
{"title":"Reception of the Pentateuch in the Medieval Polish Apocrypha of the New Testament","authors":"Dorota Rojszczak-Robińska","doi":"10.31743/vv.16671","DOIUrl":"https://doi.org/10.31743/vv.16671","url":null,"abstract":"The purpose of this article is to analyze the translation and reception of the Pentateuch in medieval Poland by examining the Old Polish (vernacular) apocrypha of the New Testament. It analyses, for example, passages in which a verse from the Pentateuch is quoted or paraphrased, in which a quotation from the Books of Moses is omitted by an evangelist, as well as all passages in which the names of various figures and heroes of the Old Testament Pentateuch, are invoked. It turned out that in medieval Polish-language biblical apocryphal narratives the Pentateuch functions differently from other biblical and patristic sources. It is not used as freely as the Gospels or the Psalms. It is used to characterize the Jewish world and the precepts of the Law. Quotes from the books of Moses rarely function as prophecies. The Pentateuch in Old Polish apocrypha functions as a reservoir of stories, a collection of catchphrases to be evoked. This is because while the heroes of the Old Testament were prominent in preaching, art, and language, the text of the Torah was not frequently translated into the Polish language.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":" 683","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138960348","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}
Among the many issues related to priesthood, questions often arise about how the Church prepares pupils/students for priestly service, what this formation involves and who is responsible for it. The article attempts to answer these questions from a historical perspective. It begins by presenting the idea of seminary life and the beginnings of the institution of theological seminaries. Then it discusses the decision of the Council of Trent, which obliged the Church to establish theological seminaries in all dioceses. The next stage in the education of the clergy was introduced by the document of the Second Vatican Council, Optatam Totius, which defines the nature and mission of a priest. It obliged local churches to develop their own Ratio Fundamentalis Institutionis. The Polish Ratio Fundamentalis drew its inspiration from this document. The analysis of the new Ratio for Polish seminaries developed in 2021 concludes the latest stage in the history of clergy formation.
在与圣职有关的诸多问题中，经常会出现这样的问题：教会如何培养学生担任司铎，这种培养包括哪些内容，由谁负责。本文试图从历史的角度回答这些问题。文章首先介绍了神学院生活的概念和神学院制度的起源。然后，文章讨论了特伦特大公会议的决定，该决定要求教会在所有教区建立神学院。神职人员教育的下一阶段是由梵蒂冈第二次大公会议的文件《Optatam Totius》引入的，该文件界定了神职人员的性质和使命。该文件要求地方教会制定自己的 Ratio Fundamentalis Institutionis。波兰的 Ratio Fundamentalis 就是从这份文件中汲取灵感的。对2021年为波兰神学院制定的新Ratio的分析结束了神职人员培养历史的最新阶段。
{"title":"History and Development of Clergy Training in Poland","authors":"Krzysztof Pawlina","doi":"10.31743/vv.16647","DOIUrl":"https://doi.org/10.31743/vv.16647","url":null,"abstract":"Among the many issues related to priesthood, questions often arise about how the Church prepares pupils/students for priestly service, what this formation involves and who is responsible for it. The article attempts to answer these questions from a historical perspective. It begins by presenting the idea of seminary life and the beginnings of the institution of theological seminaries. Then it discusses the decision of the Council of Trent, which obliged the Church to establish theological seminaries in all dioceses. The next stage in the education of the clergy was introduced by the document of the Second Vatican Council, Optatam Totius, which defines the nature and mission of a priest. It obliged local churches to develop their own Ratio Fundamentalis Institutionis. The Polish Ratio Fundamentalis drew its inspiration from this document. The analysis of the new Ratio for Polish seminaries developed in 2021 concludes the latest stage in the history of clergy formation.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":"111 6","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138959174","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 article is a critical edition, translation, and philological analysis of the Isa 53 text, prepared on the basis of the Coptic manuscript of sa 52 and other available manuscripts, written in the Sahidic dialect. Its first part outlines general information about the section of codex sa 52 (M 568) that contains the analyzed text. This is followed by a list and brief description of other manuscripts that contain at least some verses from sa 53. The most important part of the article is the presentation of the Sahidic text and its translation into English. The differences identified between the Coptic translation and the Greek Septuagint were presented in a table. It includes, for example, additions and omissions in the Sahidic translation, lexical changes, and semantic differences. The final part of the article aims to clarify more challenging philological issues observed either in the Coptic text itself or in its relation to the Greek text of the LXX.
这篇文章是根据萨 52 号科普特手抄本和其他可用的手抄本，以撒希德方言编写的伊萨 53 号文本的批判性版本、翻译和语言学分析。其第一部分概述了包含分析文本的 sa 52 抄本（M 568）部分的一般信息。随后是至少包含 sa 53 部分经文的其他手抄本的列表和简要说明。文章最重要的部分是介绍撒希德语文本及其英文译本。科普特文译本与希腊文七十士译本之间的差异以表格形式呈现。其中包括萨希德语译本中的增删、词汇变化和语义差异等。文章的最后一部分旨在澄清在科普特文本本身或其与希腊文 LXX 文本的关系中发现的更具挑战性的语言学问题。
{"title":"Critical Edition and Philological Analysis of the Isa 53 Text Based on the Coptic Manuscript of sa 52 (M 568) and Other Coptic Manuscripts of the Sahidic Dialect and the Greek Text of the Septuagint","authors":"Tomasz Bartłomiej Bąk","doi":"10.31743/vv.16174","DOIUrl":"https://doi.org/10.31743/vv.16174","url":null,"abstract":"The article is a critical edition, translation, and philological analysis of the Isa 53 text, prepared on the basis of the Coptic manuscript of sa 52 and other available manuscripts, written in the Sahidic dialect. Its first part outlines general information about the section of codex sa 52 (M 568) that contains the analyzed text. This is followed by a list and brief description of other manuscripts that contain at least some verses from sa 53. The most important part of the article is the presentation of the Sahidic text and its translation into English. The differences identified between the Coptic translation and the Greek Septuagint were presented in a table. It includes, for example, additions and omissions in the Sahidic translation, lexical changes, and semantic differences. The final part of the article aims to clarify more challenging philological issues observed either in the Coptic text itself or in its relation to the Greek text of the LXX.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":" 73","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138962226","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}
Although the Catholic Church nowadays still officially values the ideas of self-sacrifice and the redemptive nature of suffering, academically, there exists a tendency to adapt these ideas to modern values. With the advancement of medical technology, the pursuit of health predominates the mindset of modern people and the practice of redemptive suffering turns out to be an outdated or even ridiculous idea. At the societal level, it is a problem concerning the incompatibility between Catholic dogmas and secular values. At the individual level, it is a question of believing these “empirically unbelievable” religious doctrines without being in a curious form of schizophrenia and insincerity. This paper attempts to examine the difficulties in understanding the Catholic notion of redemptive suffering in the twenty-first century. We attempt to demonstrate that the unintelligibility of this notion lies not in the idea of the willing sacrifice of a person for another human being; rather, it is more concerned with the content and way of suffering, as well as the explanation offered for it. We then suggest that taking the “supernatural Catholic worldview” seriously is an important condition to attain a deeper understanding of the notion of redemptive suffering. Lastly, we will examine whether the notion lacks contemporary significance by looking into some cases in the Catholic communities nowadays.
{"title":"Understanding the Catholic Notion of Redemptive Suffering in a Contemporary Context","authors":"Hiu-tung Yuen","doi":"10.31743/vv.16392","DOIUrl":"https://doi.org/10.31743/vv.16392","url":null,"abstract":"Although the Catholic Church nowadays still officially values the ideas of self-sacrifice and the redemptive nature of suffering, academically, there exists a tendency to adapt these ideas to modern values. With the advancement of medical technology, the pursuit of health predominates the mindset of modern people and the practice of redemptive suffering turns out to be an outdated or even ridiculous idea. At the societal level, it is a problem concerning the incompatibility between Catholic dogmas and secular values. At the individual level, it is a question of believing these “empirically unbelievable” religious doctrines without being in a curious form of schizophrenia and insincerity. This paper attempts to examine the difficulties in understanding the Catholic notion of redemptive suffering in the twenty-first century. We attempt to demonstrate that the unintelligibility of this notion lies not in the idea of the willing sacrifice of a person for another human being; rather, it is more concerned with the content and way of suffering, as well as the explanation offered for it. We then suggest that taking the “supernatural Catholic worldview” seriously is an important condition to attain a deeper understanding of the notion of redemptive suffering. Lastly, we will examine whether the notion lacks contemporary significance by looking into some cases in the Catholic communities nowadays.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":" 897","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138960318","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}
Recenzja książki: Paul Copan – Ronald K. Tacelli (red.), Zmartwychwstanie Jezusa: fakt czy fikcja? Debata Williama Lane’a Craiga i Gerda Lüdemanna (tł. A. Czwojdrak; Warszawa: Fundacja Prodoteo 2023). Ss. 240. 49,90 PLN. ISBN: 978-83-67634-08-3.
书评：Paul Copan - Ronald K. Tacelli (eds.), The Resurrection of Jesus: fact or fiction?威廉-莱恩-克雷格与格尔德-吕德曼之辩》（A. Czwojdrak 译；华沙：Prodoteo 基金会，2023 年）。Ss. 240.49.90 PP.ISBN：978-83-67634-08-3。
{"title":"Paul Copan – Ronald K. Tacelli (red.), Zmartwychwstanie Jezusa: fakt czy fikcja? Debata Williama Lane’a Craiga i Gerda Lüdemanna (Warszawa: Fundacja Prodoteo 2023)","authors":"M. Walczak","doi":"10.31743/vv.16356","DOIUrl":"https://doi.org/10.31743/vv.16356","url":null,"abstract":"Recenzja książki: Paul Copan – Ronald K. Tacelli (red.), Zmartwychwstanie Jezusa: fakt czy fikcja? Debata Williama Lane’a Craiga i Gerda Lüdemanna (tł. A. Czwojdrak; Warszawa: Fundacja Prodoteo 2023). Ss. 240. 49,90 PLN. ISBN: 978-83-67634-08-3.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":" 6","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138960895","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}
This publication aims to identify similarities and differences in the ways of implementing the principle of the common good in classical (commercial) and social enterprises. Given the differences between social and classical enterprises in terms of their objectives and modes of action, it has to be stressed that the nature of the contribution they make to the common good differs in terms of subject and object. The research is embedded in Catholic social teaching (CST) because this approach presents one of the theoretically and practically richest theories of the common good, and secondly, it allows to discover modern ways of building the common good while respecting centuries of tradition and referring to philosophical classics. The common good principle in the light of CST lets us focus not only on the material but also the transcendental aims of human work and life which lead to more sustainable management. Commercial enterprises strengthen intellectual capital and expand technological and business knowledge. The profit earned by these companies essentially contributes to the good of society (taxes, investment, charity), including employees (bonuses, training). Social enterprises, on the other hand, have the advantage of investing in social capital and thus building a civil society based on mutual trust and support, especially at a local and institutional level. The profit generated by these organisations is a means to achieve social goals and not an end in itself. The results of our research show that both commercial and social enterprises contribute to common good on their own ways but the best results can be achieved when they cooperate and use all of their strengths for building the better future.
{"title":"Implementing the Principle of the Common Good in Classical and Social Enterprises","authors":"Agnieszka Marek, Sylwia Kostrzewa, A. Zadroga","doi":"10.31743/vv.16707","DOIUrl":"https://doi.org/10.31743/vv.16707","url":null,"abstract":"This publication aims to identify similarities and differences in the ways of implementing the principle of the common good in classical (commercial) and social enterprises. Given the differences between social and classical enterprises in terms of their objectives and modes of action, it has to be stressed that the nature of the contribution they make to the common good differs in terms of subject and object. The research is embedded in Catholic social teaching (CST) because this approach presents one of the theoretically and practically richest theories of the common good, and secondly, it allows to discover modern ways of building the common good while respecting centuries of tradition and referring to philosophical classics. The common good principle in the light of CST lets us focus not only on the material but also the transcendental aims of human work and life which lead to more sustainable management. Commercial enterprises strengthen intellectual capital and expand technological and business knowledge. The profit earned by these companies essentially contributes to the good of society\u0000(taxes, investment, charity), including employees (bonuses, training). Social enterprises, on the other hand, have the advantage of investing in social capital and thus building a civil society based on mutual trust and support, especially at a local and institutional level. The profit generated by these organisations is a means to achieve social goals and not an end in itself. The results of our research show that both commercial and social enterprises contribute to common good on their own ways but the best results can be achieved when they cooperate and use all of their strengths for building the better future.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":" October","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138960528","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}
In 2023, people on the European continent find themselves recovering after several social upheavals caused by the COVID-19 pandemic, as well as several military conflicts, especially the war in Ukraine. At the same time, however, there is a significant wave of migration to the so-called safe (socially secure) countries of Western Europe. Despite the significant problems that this migration causes for a politically polarized Europe, Western European, but also other countries are experiencing an astoundingly strong demand for labor (e.g. Germany openly talks about the economic need for up to 400,000 jobs per year). This year marks the 55th anniversary of the publication of the long-awaited encyclical of Pope Paul VI, Humanae Vitae, which rejected all methods of artificial contraception. In this contribution, the author attempts to look at the problems of the culture of life in European space through the lens of several ethical and philosophical thoughts. This contribution, therefore, seeks to reflect both upon the rejection of Humanae vitae by modern Western society, as well as consider the propositions of future steps that will help stabilize European society, including the concepts of economics, family, and values according to the said encyclical.
{"title":"The Prophetic Character of Christian-Oriented Sexual Freedom in the Conjugal Relationship in the Thinking of Moral Theologians","authors":"Innocenzo M.-V. Szaniszló","doi":"10.31743/vv.16580","DOIUrl":"https://doi.org/10.31743/vv.16580","url":null,"abstract":"In 2023, people on the European continent find themselves recovering after several social upheavals caused by the COVID-19 pandemic, as well as several military conflicts, especially the war in Ukraine. At the same time, however, there is a significant wave of migration to the so-called safe (socially secure) countries of Western Europe. Despite the significant problems that this migration causes for a politically polarized Europe, Western European, but also other countries are experiencing an astoundingly strong demand for labor (e.g. Germany openly talks about the economic need for up to 400,000 jobs per year). This year marks the 55th anniversary of the publication of the long-awaited encyclical of Pope Paul VI, Humanae Vitae, which rejected all methods of artificial contraception. In this contribution, the author attempts to look at the problems of the culture of life in European space through the lens of several ethical and philosophical thoughts. This contribution, therefore, seeks to reflect both upon the rejection of Humanae vitae by modern Western society, as well as consider the propositions of future steps that will help stabilize European society, including the concepts of economics, family, and values according to the said encyclical.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":" 44","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138960743","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}
Recenzja książki: Elisa Chiorrini, Corso di greco biblico. Fonetica, morfologia e note di sintassi (Analecta 93; Milano: Terra Santa 2022). Ss. 543. 39 EUR. ISBN 979-12-5471-133.
Recenzja książki: Elisa Chiorrini, Corso di greco biblico.Phonetics, morphology and syntax notes (Analecta 93; Milan: Terra Santa 2022).页码 543。ISBN 979-12-5471-133.
{"title":"Elisa Chiorrini, Corso di greco biblico. Fonetica, morfologia enote di sintassi (Analecta 93; Milano, Terra Santa Edizioni 2022)","authors":"Andrzej Piwowar","doi":"10.31743/vv.16596","DOIUrl":"https://doi.org/10.31743/vv.16596","url":null,"abstract":"Recenzja książki: Elisa Chiorrini, Corso di greco biblico. Fonetica, morfologia e note di sintassi (Analecta 93; Milano: Terra Santa 2022). Ss. 543. 39 EUR. ISBN 979-12-5471-133.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":" 4","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138961714","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}
Among the various topics and issues that Ben Sira discusses in his book is the issue of borrowing. The sage covers it in detail and at length in Sir 29:1–7, presenting it not from a financial and economic perspective, but from a sapiential viewpoint, appropriate to the nature of his work. The purpose of this article is to explore Sirach’s teaching on the subject of borrowing and lending of material goods. As a preliminary matter, the issue of borrowing in the setting of the ancient Near East and in biblical Israel is presented in a highly synthetic manner. Next, the boundaries of the literary unit that is the subject of the presented analyses and its structure are defined. In the remainder of the article, the Greek text of Sir 29:1–7 (the Hebrew version of this pericope is not known) is exegetically analyzed drawing on the historical-critical method. The examined literary unit is divided into two main parts. The first is a discussion of the general rules concerning lending and borrowing, i.e. based on the texts of the Torah, the obligation to grant a loan also reminds one of the obligation to return the debt according to the terms agreed upon. The second part of the pericope depicts the difficulties associated with not returning borrowed goods on the part of dishonest borrowers (delay in returning the loan, making excuses, even aggression towards the creditor). Fundamental to the sage’s teaching on the subject of borrowing are the texts of the Pentateuch saying that one should give loans. However, the author is a realist and therefore devotes much of his reflection on the issue to the difficulties involved in returning borrowed goods, with a view to encouraging his disciples to adopt an attitude of prudence and caution lest they suffer the loss of some of their possessions. Yet, despite these risks, he encourages them to support those in need with loans.
{"title":"Lending and Borrowing in the Teaching of Sirach (Sir 29:1–7)","authors":"Andrzej Piwowar","doi":"10.31743/vv.16224","DOIUrl":"https://doi.org/10.31743/vv.16224","url":null,"abstract":"Among the various topics and issues that Ben Sira discusses in his book is the issue of borrowing. The sage covers it in detail and at length in Sir 29:1–7, presenting it not from a financial and economic perspective, but from a sapiential viewpoint, appropriate to the nature of his work. The purpose of this article is to explore Sirach’s teaching on the subject of borrowing and lending of material goods. As a preliminary matter, the issue of borrowing in the setting of the ancient Near East and in biblical Israel is presented in a highly synthetic manner. Next, the boundaries of the literary unit that is the subject of the presented analyses and its structure are defined. In the remainder of the article, the Greek text of Sir 29:1–7 (the Hebrew version of this pericope is not known) is exegetically analyzed drawing on the historical-critical method. The examined literary unit is divided into two main parts. The first is a discussion of the general rules concerning lending and borrowing, i.e. based on the texts of the Torah, the obligation to grant a loan also reminds one of the obligation to return the debt according to the terms agreed upon. The second part of the pericope depicts the difficulties associated with not returning borrowed goods on the part of dishonest borrowers (delay in returning the loan, making excuses, even aggression towards the creditor). Fundamental to the sage’s teaching on the subject of borrowing are the texts of the Pentateuch saying that one should give loans. However, the author is a realist and therefore devotes much of his reflection on the issue to the difficulties involved in returning borrowed goods, with a view to encouraging his disciples to adopt an attitude of prudence and caution lest they suffer the loss of some of their possessions. Yet, despite these risks, he encourages them to support those in need with loans.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":" 25","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138962373","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 article is a theological and spiritual reflection on the spiritual doctrine of the French mystic St. Elizabeth of the Trinity OCD (Élisabeth Catez), who lived from 1880 to 1906. The present study seeks to explain the reason why apart from cataphatic (positive) expressions, characteristic of nuptial Carmelite mysticism, which Elizabeth represents, her writings sometimes contain apophatic (negative) expressions, emphasizing the unknowability of God. The historical and literary, hermeneutical, philological and comparative analyses of her work lead to the following conclusions; as a Carmelite she consciously referred to the teaching of the Areopagite (Pseudo-Dionysius the Areopagite) and to the later continuator of his thought, Bl. John Ruusbroec (Ruysbroeck); however, to apophatic expressions – e.g. infinite, unchanging, inaccessible, indescribable, immovable, inexhaustible, unknown, invisible, incomprehensible, incomparable, elusive – she gave a nuptial tone, for the sake of emphasizing the beauty and poetic nature of the bridal love of God and man. For this reason, Elizabeth does not represent the apophatic trend, but uses its language to emphasize the beauty of God and the poetic character of his relationship with man
本文从神学和灵性的角度反思了生活于 1880 年至 1906 年的法国神秘主义者圣伊丽莎白的灵性教义。本研究试图解释为什么除了伊丽莎白所代表的卡梅尔式神秘主义（nuptial Carmelite mysticism）所特有的积极表达方式（cataphatic）之外，她的著作有时还包含强调上帝不可知性的消极表达方式（apophatic）。通过对伊丽莎白作品的历史和文学、诠释学、语言学和比较分析，可以得出以下结论：作为一名加尔默罗派教徒，伊丽莎白有意识地参考了阿雷奥帕吉特（Pseudo-Dionysius the Areopagite）的教义，以及后来延续其思想的约翰-鲁斯布鲁克（Bl.因此，伊丽莎白并不代表天启主义的趋势，而是用天启主义的语言来强调上帝之美及其与人类关系的诗意特征
{"title":"Elements of Apophatic Theology in the Writings of Elizabeth of the Trinity","authors":"Jan Miczyński","doi":"10.31743/vv.16443","DOIUrl":"https://doi.org/10.31743/vv.16443","url":null,"abstract":"The article is a theological and spiritual reflection on the spiritual doctrine of the French mystic St. Elizabeth of the Trinity OCD (Élisabeth Catez), who lived from 1880 to 1906. The present study seeks to explain the reason why apart from cataphatic (positive) expressions, characteristic of nuptial Carmelite mysticism, which Elizabeth represents, her writings sometimes contain apophatic (negative) expressions, emphasizing the unknowability of God. The historical and literary, hermeneutical, philological and comparative analyses of her work lead to the following conclusions; as a Carmelite she consciously referred to the teaching of the Areopagite (Pseudo-Dionysius the Areopagite) and to the later continuator of his thought, Bl. John Ruusbroec (Ruysbroeck); however, to apophatic expressions – e.g. infinite, unchanging, inaccessible, indescribable, immovable, inexhaustible, unknown, invisible, incomprehensible, incomparable, elusive – she gave a nuptial tone, for the sake of emphasizing the beauty and poetic nature of the bridal love of God and man. For this reason, Elizabeth does not represent the apophatic trend, but uses its language to emphasize the beauty of God and the poetic character of his relationship with man","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":" 4","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138962575","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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