The landscape of current trinitarian theology seems to be settling into three chief domains: Latin (or classical) trinitarianism, social trinitarianism, and apophatic (or mysterian) trinitarianism. In this article I look at three main objections to social trinitarianism. The first objection, voiced most forcefully by Karen Kilby, is that the social view follows a vicious pattern of projection. The second objection, related to the first, is raised on grounds of anthropomorphism. According to this objection, social trinitarians employ the notion of mutual love, a notion which raises big concerns among cotemporary Thomists. The third objection is grounded in the inability of humans to know much about the divine being, or for our language to make true statements about God. If we do not know about God’s essence, then social trinitarians do not know most (or all) of what they claim to know. This line of thinking is very recently proposed by Katherine Sonderegger. I detail the main contours of each of the three objections and argue that none of them are strong enough to warrant the rejection of social trinitarianism. However, if apophaticism ultimately forces trinitarians to reject the social theory, there is still some room for a mysterian social trinitarianism. I outline the contours of such a view and explain its motivations and limits.
{"title":"Mysterian Social Trinitarianism: Responding to Charges of Projection, Anthropomorphism, and Apophasis","authors":"D. Bray","doi":"10.31743/vv.16222","DOIUrl":"https://doi.org/10.31743/vv.16222","url":null,"abstract":"The landscape of current trinitarian theology seems to be settling into three chief domains: Latin (or classical) trinitarianism, social trinitarianism, and apophatic (or mysterian) trinitarianism. In this article I look at three main objections to social trinitarianism. The first objection, voiced most forcefully by Karen Kilby, is that the social view follows a vicious pattern of projection. The second objection, related to the first, is raised on grounds of anthropomorphism. According to this objection, social trinitarians employ the notion of mutual love, a notion which raises big concerns among cotemporary Thomists. The third objection is grounded in the inability of humans to know much about the divine being, or for our language to make true statements about God. If we do not know about God’s essence, then social trinitarians do not know most (or all) of what they claim to know. This line of thinking is very recently proposed by Katherine Sonderegger. I detail the main contours of each of the three objections and argue that none of them are strong enough to warrant the rejection of social trinitarianism. However, if apophaticism ultimately forces trinitarians to reject the social theory, there is still some room for a mysterian social trinitarianism. I outline the contours of such a view and explain its motivations and limits.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-07-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48166576","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}
One of the most pressing issues today is the need to rediscover hope, which can give meaning to life and history and enables people to walk together. After all, it is that spiritual force that does not allow a person to stop or be satisfied with what they already have and who they are. It provides an opening to the future and paves new paths for human freedom. It gives meaning to human life on earth. Christianity has an important role in this regard, as it is an event that was born out of hope and entered history as a living and profound experience of hope. In doing so, it touched some particularly tender place in the human being, which is precisely hope, without which the human being cannot live. The purpose of this article is to show the magnitude and meaningfulness of Christian hope based on the analysis of selected works of Joseph Ratzinger/Benedict XVI. To answer the question: what, according to him, is Christian hope, what is its basis and what is its specificity? What could it offer to the modern world? It is also an explanation of the thesis put forward by the author, which states that without God and without Christ there is no real hope, i.e. one that corresponds both to who man is and to the aspirations and desires arising from his ontic dignity. The first section addresses the reasoning behind hope from the perspective of anthropology. The second one presents and discusses the theological basis of Christian hope. Meanwhile, in the third section, the originality and specificity of Christian hope is shown.
{"title":"Christian Hope as Seen by J. Ratzinger/Benedict XVI","authors":"Dariusz Gardocki","doi":"10.31743/vv.14581","DOIUrl":"https://doi.org/10.31743/vv.14581","url":null,"abstract":"One of the most pressing issues today is the need to rediscover hope, which can give meaning to life and history and enables people to walk together. After all, it is that spiritual force that does not allow a person to stop or be satisfied with what they already have and who they are. It provides an opening to the future and paves new paths for human freedom. It gives meaning to human life on earth. Christianity has an important role in this regard, as it is an event that was born out of hope and entered history as a living and profound experience of hope. In doing so, it touched some particularly tender place in the human being, which is precisely hope, without which the human being cannot live. The purpose of this article is to show the magnitude and meaningfulness of Christian hope based on the analysis of selected works of Joseph Ratzinger/Benedict XVI. To answer the question: what, according to him, is Christian hope, what is its basis and what is its specificity? What could it offer to the modern world? It is also an explanation of the thesis put forward by the author, which states that without God and without Christ there is no real hope, i.e. one that corresponds both to who man is and to the aspirations and desires arising from his ontic dignity. The first section addresses the reasoning behind hope from the perspective of anthropology. The second one presents and discusses the theological basis of Christian hope. Meanwhile, in the third section, the originality and specificity of Christian hope is shown.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47582813","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}
Man was created to fulfill God’s will by following Jesus Christ. St. Ignatius of Loyola (1591–1556), through his famous Spiritual Exercises, proposes a path of spiritual development in which the retreatant comes to know oneself, comes to deeply know Jesus Christ and desires to love and follow Him more in the given state of one’s life. The Spiritual Exercises contain profoundly deep and effective Rules of Discernment of Spirits and Rules for Making a Good and Reasonable Election, aiding in the discernment of God’s specific will. In the latter, St. Ignatius identifies three times, as if periods, in which a reasonable and good election can be made. The purpose of the article is to scientifically analyze the second time for election. As St. Ignatius states, this occurs “when much light and understanding from the experience of consolations and desolations and from experience in the discernment of different spirits.” In the text, I use an analytical method and demonstrate that receiving much light and understanding from God regarding His will is accomplished by properly discerning spiritual consolations and desolations and by skillfully discerning the actions of different spirits, which is to be helped by an experienced spiritual director. In conclusion, I show that the Ignatian second time of election is immensely practical and helpful for anyone desiring to discern the specific will of God in order to follow Jesus Christ in the best way possible.
{"title":"The Ignatian Way of Discerning God’s Will. The Second Time for Making Election According to St. Ignatius of Loyola","authors":"W. Królikowski","doi":"10.31743/vv.15783","DOIUrl":"https://doi.org/10.31743/vv.15783","url":null,"abstract":"Man was created to fulfill God’s will by following Jesus Christ. St. Ignatius of Loyola (1591–1556), through his famous Spiritual Exercises, proposes a path of spiritual development in which the retreatant comes to know oneself, comes to deeply know Jesus Christ and desires to love and follow Him more in the given state of one’s life. The Spiritual Exercises contain profoundly deep and effective Rules of Discernment of Spirits and Rules for Making a Good and Reasonable Election, aiding in the discernment of God’s specific will. In the latter, St. Ignatius identifies three times, as if periods, in which a reasonable and good election can be made. The purpose of the article is to scientifically analyze the second time for election. As St. Ignatius states, this occurs “when much light and understanding from the experience of consolations and desolations and from experience in the discernment of different spirits.” In the text, I use an analytical method and demonstrate that receiving much light and understanding from God regarding His will is accomplished by properly discerning spiritual consolations and desolations and by skillfully discerning the actions of different spirits, which is to be helped by an experienced spiritual director. In conclusion, I show that the Ignatian second time of election is immensely practical and helpful for anyone desiring to discern the specific will of God in order to follow Jesus Christ in the best way possible.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46297630","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 author of this essay poses the question about the significance of antitrinitarian translations of the Bible into Polish for the exchange of ideas and achievements of science between Eastern and Western Europe in the second half of the sixteenth and first half of the seventeenth centuries. In an attempt to systematize various facets of this significance, the author will deal with the bibliographical and bibliological aspects of the editions of the Bible in the Polish language, the dynamics of the development of Polish antitrinitarian biblical translations and biblical editing against the background of the history of the Polish Brethren in the Polish-Lithuanian Commonwealth, the sources of the translations and the influence they exercised in the territory of the Polish-Lithuanian Commonwealth and abroad. The author’s research made it possible to identify two directions of the exchange of ideas. The first direction is the reception in Central and Eastern Europe of the achievements of Western biblical philology and exegesis. The second is related to the Polish Brethren’s contribution to Western Europe’s science and culture. Particularly noteworthy here is the voice of Polish Antitrinitarians in the field of research into the criticism of the biblical text, although this impact was limited due to the language barrier. Of much greater importance were the translations of the Polish Brethren in the East (the Grand Duchy of Lithuania and the Muscovite lands), where the language barrier was less significant. They also popularized the philological and exegetical achievements of the West among the Karaites and Tatars of the Grand Duchy of Lithuania.
{"title":"The Significance of Antitrinitarian Translations of the Bible into Polish in the Dialogue between the Polish-Lithuanian Commonwealth, Eastern and Western Europe","authors":"Rajmund Pietkiewicz","doi":"10.31743/vv.15126","DOIUrl":"https://doi.org/10.31743/vv.15126","url":null,"abstract":"The author of this essay poses the question about the significance of antitrinitarian translations of the Bible into Polish for the exchange of ideas and achievements of science between Eastern and Western Europe in the second half of the sixteenth and first half of the seventeenth centuries. In an attempt to systematize various facets of this significance, the author will deal with the bibliographical and bibliological aspects of the editions of the Bible in the Polish language, the dynamics of the development of Polish antitrinitarian biblical translations and biblical editing against the background of the history of the Polish Brethren in the Polish-Lithuanian Commonwealth, the sources of the translations and the influence they exercised in the territory of the Polish-Lithuanian Commonwealth and abroad. The author’s research made it possible to identify two directions of the exchange of ideas. The first direction is the reception in Central and Eastern Europe of the achievements of Western biblical philology and exegesis. The second is related to the Polish Brethren’s contribution to Western Europe’s science and culture. Particularly noteworthy here is the voice of Polish Antitrinitarians in the field of research into the criticism of the biblical text, although this impact was limited due to the language barrier. Of much greater importance were the translations of the Polish Brethren in the East (the Grand Duchy of Lithuania and the Muscovite lands), where the language barrier was less significant. They also popularized the philological and exegetical achievements of the West among the Karaites and Tatars of the Grand Duchy of Lithuania.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45175580","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 myth of the fallen angels, as it is known from the intertestamental literature, narrates the story of the angels who break the divine law, marry earthly women, and beget malevolent hybrid progeny. The latter element of this narrative can be found in the Babylonian Talmud, where it is invested with new significance: these are the distinguished rabbis who are the heavenly messengers’ offspring. I start this paper by outlining the traces of the rabbis’ familiarity with the myth of the fallen angels and then move on to an analysis of the tradition about the angelic origins of the sages found in bShabb 112b. I offer that this passage should be read as exemplifying the practice of associating rabbis and angels that permeates the whole Babylonian Talmud. I base on two methodological paradigms: cognitive linguistics, which allows for the translation of this problem into two conceptual metaphors (SAGES ARE ANGELS and ANGELS ARE SAGES), and the Elyonim veTachtonim – a system of quantitative and qualitative analysis of the traditions involving supernatural entities, which permits to locate all the Talmudic passages utilizing these metaphors and to interpret their place in the broader conceptual network. The data show that the sages and rabbinized biblical figures are frequently juxtaposed with angels, and the main dimension of comparison is their intellectual proficiency. When it comes to the mapping of specific rabbinic competencies onto the angels, the most popular is the ability to engage in halakhic scrutiny and teaching. In sum, this presentation of the sages as angels can be taken as an expression of the sense of elitism entertained by the Babylonian sages and, as such, sheds additional light on the interpretation of the passage in bShabb 112b.
{"title":"The Angelized Rabbis and the Rabbinized Angels. The Reworked Motif of the Angelic Progeny in the Babylonian Talmud (bShabb 112b)","authors":"Wojciech J. Kosior","doi":"10.31743/vv.15570","DOIUrl":"https://doi.org/10.31743/vv.15570","url":null,"abstract":"The myth of the fallen angels, as it is known from the intertestamental literature, narrates the story of the angels who break the divine law, marry earthly women, and beget malevolent hybrid progeny. The latter element of this narrative can be found in the Babylonian Talmud, where it is invested with new significance: these are the distinguished rabbis who are the heavenly messengers’ offspring. I start this paper by outlining the traces of the rabbis’ familiarity with the myth of the fallen angels and then move on to an analysis of the tradition about the angelic origins of the sages found in bShabb 112b. I offer that this passage should be read as exemplifying the practice of associating rabbis and angels that permeates the whole Babylonian Talmud. I base on two methodological paradigms: cognitive linguistics, which allows for the translation of this problem into two conceptual metaphors (SAGES ARE ANGELS and ANGELS ARE SAGES), and the Elyonim veTachtonim – a system of quantitative and qualitative analysis of the traditions involving supernatural entities, which permits to locate all the Talmudic passages utilizing these metaphors and to interpret their place in the broader conceptual network. The data show that the sages and rabbinized biblical figures are frequently juxtaposed with angels, and the main dimension of comparison is their intellectual proficiency. When it comes to the mapping of specific rabbinic competencies onto the angels, the most popular is the ability to engage in halakhic scrutiny and teaching. In sum, this presentation of the sages as angels can be taken as an expression of the sense of elitism entertained by the Babylonian sages and, as such, sheds additional light on the interpretation of the passage in bShabb 112b.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43445142","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 author of this article asks whether the Christian question was discussed in Jamnia Academy at the end of the first century. In order to find the answer, an attempt is made to determine, based on the sources, what happened in the Jamnia Academy at that time (1). The literature on this issue indicates that a synod was held at Jamnia, which established the canon of Jewish sacred books, rejected the Septuagint as an inspired book and excluded Christians from the Synagogue. The second part of the article seeks to re- and de-construct the “myth of Jamnia” (2) while its third part provides the answer to the central question asked in the title (3). The conclusion proves that only the thesis that Christians were excluded from the Synagogue is supported by the sources.
{"title":"The Christian Question in Jamnia Academy at the End of the 1st Century AD? An Attempt to Re- and De-construct the \"Myth\"","authors":"Mariusz Rosik","doi":"10.31743/vv.14060","DOIUrl":"https://doi.org/10.31743/vv.14060","url":null,"abstract":"The author of this article asks whether the Christian question was discussed in Jamnia Academy at the end of the first century. In order to find the answer, an attempt is made to determine, based on the sources, what happened in the Jamnia Academy at that time (1). The literature on this issue indicates that a synod was held at Jamnia, which established the canon of Jewish sacred books, rejected the Septuagint as an inspired book and excluded Christians from the Synagogue. The second part of the article seeks to re- and de-construct the “myth of Jamnia” (2) while its third part provides the answer to the central question asked in the title (3). The conclusion proves that only the thesis that Christians were excluded from the Synagogue is supported by the sources.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46395674","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 bibliography is divided into five parts. The first part includes monographs and collective works authored by J. T. Milik and his contributions to various studies. The second one contains articles, chapters or entries in collective works; the third one contains his articles (both scientific and popular science) published in various periodicals or newspapers, while the fourth one includes Milik’s reviews. The last part of the bibliography is a supplement, which includes publications concerning the person and scientific activity of this eminent figure.
{"title":"The Bibliography of Józef Tadeusz Milik (1922–2006)","authors":"M. Klukowski","doi":"10.31743/vv.14584","DOIUrl":"https://doi.org/10.31743/vv.14584","url":null,"abstract":"The bibliography is divided into five parts. The first part includes monographs and collective works authored by J. T. Milik and his contributions to various studies. The second one contains articles, chapters or entries in collective works; the third one contains his articles (both scientific and popular science) published in various periodicals or newspapers, while the fourth one includes Milik’s reviews. The last part of the bibliography is a supplement, which includes publications concerning the person and scientific activity of this eminent figure.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46102314","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 paper explores the history of Hebrew studies in Poland from the early 16th century to the 20th century. The beginnings of academic studies and thorough research into biblical Hebrew can be traced back to the 16th century as the first lecturers of classical languages appeared at the Kraków University. They were also the first to write textbooks for learning this language, and some of tchem translated biblical books from their original languages. Jewish printing houses had a significant impact on the growing interest in Hebrew studies, both in the Jewish and Christian communities. Passion for Hebrew was still observed in Poland in the 17th and 18th centuries. In turn, the late 18th century and the 19th century were the times of the Jewish Enlightenment (Haskalah) and disputes about the shape of Hebrew. At universities theological studies included biblical Hebrew courses. The 20th century saw the emergence of numerous centres for Hebrew studies at leading Polish universities, offering full-time Bachelor and Master’s programmes, conducting interdisciplinary research, developing scholarly publications in the field and establishing organizations aiming to promote research on Jewish history, culture and language.
{"title":"Hebrew as a Subject of Research and Teaching in Poland from the Early 16th Century to the 20th Century. A Contribution to Further Reflections","authors":"R. Marcinkowski","doi":"10.31743/vv.13715","DOIUrl":"https://doi.org/10.31743/vv.13715","url":null,"abstract":"The paper explores the history of Hebrew studies in Poland from the early 16th century to the 20th century. The beginnings of academic studies and thorough research into biblical Hebrew can be traced back to the 16th century as the first lecturers of classical languages appeared at the Kraków University. They were also the first to write textbooks for learning this language, and some of tchem translated biblical books from their original languages. Jewish printing houses had a significant impact on the growing interest in Hebrew studies, both in the Jewish and Christian communities. Passion for Hebrew was still observed in Poland in the 17th and 18th centuries. In turn, the late 18th century and the 19th century were the times of the Jewish Enlightenment (Haskalah) and disputes about the shape of Hebrew. At universities theological studies included biblical Hebrew courses. The 20th century saw the emergence of numerous centres for Hebrew studies at leading Polish universities, offering full-time Bachelor and Master’s programmes, conducting interdisciplinary research, developing scholarly publications in the field and establishing organizations aiming to promote research on Jewish history, culture and language.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47059946","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: Sławomir Zatwardnicki, Biblia „po katolicku”, czyli dlaczego nie sola Scriptura? (Pszenica i Kąkol; Warszawa – Poznań: W drodze, 2023), ss. 144, ISBN: 9788379066407.
{"title":"Sławomir Zatwardnicki, Biblia „po katolicku”, czyli dlaczego nie sola Scriptura? (Pszenica i Kąkol; Warszawa – Poznań: W drodze 2023)","authors":"Stefan Szymik","doi":"10.31743/vv.16309","DOIUrl":"https://doi.org/10.31743/vv.16309","url":null,"abstract":"Recenzja książki: Sławomir Zatwardnicki, Biblia „po katolicku”, czyli dlaczego nie sola Scriptura? (Pszenica i Kąkol; Warszawa – Poznań: W drodze, 2023), ss. 144, ISBN: 9788379066407.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46344109","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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