Search results

1

Pierwszy poryw miłości

100%

Wieczorek B.

Kultura – Media – Teologia

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2015

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issue 20

131 - 133

2

A szeretet az emberi életút tükrében

80%

György H.

Społeczeństwo i Edukacja. Międzynarodowe Studia Humanistyczne

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2015

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issue 3(18)

133-144

EN

The love service, serving of sacraments and announcing of the Word of God – these are the three main tasks which belong to the deepest meaning of the Church. They underlie together and cannot be separated. Because the Catholic Church is society of the children of God, have to be submerged in love. This dutz is considered as the main mission from the beginning, as we read about it in encyclical Deus caritas est – the God is Love.

3

Caritas in Veritate – Love and Truth an Implication of a Good Society

71%

Młyński J.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2014

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vol. 4

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issue 1

PL

Love and truth are the two attributes of a well-functioning society. Unfortunately, these two basic values are often being devalued in the modern world. The reason for this is the lack of a sense of justice. Especially because in the social and cultural context the truth is often relativized. In this context it is worth analysing the Pope Benedict XVI’s encyclical Caritas in Veritate , in which one should pay attention to a construction of the society in which today’s human person lives.Love and truth are the two attributes of a good society in with each human is equipped. From the very beginning, the human person is called to be directed by love and truth. He or she is called to this truth by his or her Christian life and ontic dimension of his or her nature. Society without love and truth will be threatened with agony, because it will not only stop developing but also its wrongly understood economical status will become a road to nowhere. That is why we should definitely accept the thesis that homo economicus must convert into homo religiosus in the name of love and truth, so that society will be good. Let love in truth leads to a good society, which the whole world is for us.

EN

Love and truth are the two attributes of a well-functioning society. Unfortunately, these two basic values are often being devalued in the modern world. The reason for this is the lack of a sense of justice. Especially because in the social and cultural context the truth is often relativized. In this context it is worth analysing the Pope Benedict XVI’s encyclical Caritas in Veritate , in which one should pay attention to a construction of the society in which today’s human person lives.Love and truth are the two attributes of a good society in with each human is equipped. From the very beginning, the human person is called to be directed by love and truth. He or she is called to this truth by his or her Christian life and ontic dimension of his or her nature. Society without love and truth will be threatened with agony, because it will not only stop developing but also its wrongly understood economical status will become a road to nowhere. That is why we should definitely accept the thesis that homo economicus must convert into homo religiosus in the name of love and truth, so that society will be good. Let love in truth leads to a good society, which the whole world is for us.

4

Personalistic and Utilitarian View of Marriage According to Early Wojtyła

70%

Wilk R. K.

Forum Philosophicum

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2009

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vol. 14

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issue 1

145-158

EN

The main goal of this paper is to present the philosophical (i.e. attained by the light of natural reason) explanation of the marital relationship according to the Polish philosopher Karol Wojtyła. In our research, our attention was focused mainly on his book Love and Responsibility; the early philosophical work of a young, 37 year old Professor of Philosophy at the Catholic University in Lublin, Poland. In his writings, Karol Wojtyła—the future Pope John Paul II—presents marriage as a monogamous, indissoluble relationship between a man and a woman, which grows out of mutual love for the purpose of procreation. Such a relationship is ruled by the „personalistic norm" which says that a person can never, under any circumstances, be a mere object of enjoyment for another person, but can only be the object (co-object) of love. Love is a self-giving for the good of one's counterpart, so Marriage as a personalistic unity persists as long as these persons are alive. Because love is fecund from its very essence, so it is fruitful from its nature. Thus, procreation belongs to the principle ends of marriage. Such an attitude—as K. Wojtyła proves—is opposed to the utilitarian point of view of man and Marriage. According to the utilitarian conception, a person can be used as a means for achieving the highest good, i.e., pleasure.

5

Význam nádeje pri budovaní spoločenstva lásky v kontexte sociálneho učenia Benedikta XVI.

70%

Skřivánek J.

Studia theologica

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2016

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vol. 2

155-169

EN

The article points out that each Christian might be given to the world as a symbol of hope. This attempt is not going to be successfully carried out without the essential source of divine and humanity – the eternal Word. Focusing on the social teaching of Benedict XVI, we may claim that the virtue of hope connected with love and faith provides unique and inspiring horizons, the intimate resource of which is the divine promise already fulfilled in Christ. The Christian lofty vocation radiates goodness and cordiality and helps us understand God’s grace. In this sense, we are able to spread peace, joy and mercy; knowing that, we discharge our responsibility to the contemporary world. Our hope cannot be seen outside the current history, for we trust in God who is present in the midst of human lives and guides them to their fulfilment.

6

The Fiction of the Beautiful: Digital Eros

70%

Parma L. R.

Dialogue and Universalism

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2019

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issue 2

81-88

EN

To think philosophically about love has been, at least in modern times, a dark matter that has been characterized as an unphilosophical matter. The truths about love are inev- itably tied to experience, they overflow concepts, and keep us on the edge of self- knowledge in between of complex links with what Plato called mania. In fact, the rela- tions between Eros and philosophy are found in Socrates and Plato, and the omnipo- tence of the god of love is as old as our poetic beginnings. These times, certainly, in which love has returned to reflection with more proximity towards experience, the body and its beauty, thinking about love does not exempt itself from the amazing dimension of universality and relationships that the invisible networks of communication pose, since they constitute, in reality, a new version of the universal power of Eros that we inherited from the ancients. Love has always liked, as we can observe since the same lyrical beginnings, to show itself, proclaim itself, as if something vital was played in that revelation that, in a certain sense, does not stop being strange because we are talking about deep experiences of each one’s soul. Now, that showing, which has found a place of privilege, must be thought under the digital cloak that dresses Eros, and think about it, then, as digital Eros. From Plato, Eros is a desire for the beautiful, Eros loves the beautiful. Therefore, the showing itself beautiful of love, requires a reflection in relation with how we show ourselves beautiful, that is, how the possibilities of networks allow us to make, sculpt, elaborate for that purpose. Finally, this implies a revision of the fictitious and the au- thentic of us, what the networks allow of us.

7

Víra působící skrze lásku. Pojetí vztahu víry a lásky u Martina Luthera v pohledu tzv. finské školy

61%

Šimr K.

Studia theologica

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2021

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issue 3

103-114

EN

This article presents the concept of the relationship between faith and love, orthodoxy and orthopraxy, i.e. love for God and neighbor in Martin Luther‘s theology. It is based on the results of research by the researchers of the so‑ called Finnish School of Luther Interpretation. This is defined by the view of the reformer‘s thinking, marked by German neo‑ Kantian theology, separating God‘s being and his actions, as well as by the perspective of the Formula Concordiae, emphasizing the forensic aspect of justification. Representatives of the Finnish school note the reformer‘s connection to patristic sources in the form of an emphasis on the genuine participation of the believer in Christ. Within it, the act of justification and the process of changing the believer are understood as two aspects of one event. In the introduction, attention is paid to the sources that shaped Luther‘s theology, and in the end to the possible implications for the theology of Christian action, especially diaconal practice.

8

The Tectonics of Love in Leo Tolstoy’s Resurrection

61%

Głąb A.

Studia Humana

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2016

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vol. 5

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issue 3

90-103

EN

The text analyzes Leo Tolstoy’s Resurrection focusing on the feelings expressed in the novel. It focuses on: (I) the ways in which the content of the novel is expressed through artistic means; (II) Tolstoy’s anthropology; (III) the notion of love presented by Ronald de Sousa in his last book Love. A Very Short Introduction: the difference between love and mood or emotion; the classification of love (philia, storge, agape, eros); the distinction between love and lust; love as a reason-free desire; and the notion of the historicity of love.

9

Edith Stein – “Great Daughter of Israel and Carmel”, Searching for the Truth Every Day

57%

Pryba A.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2015

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vol. 5

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issue 1

PL

Edith Stein was born in a traditional religious Jewish family. In her youth, she stopped praying and lost her faith in God. She was, however, very faithful in searching for the truth, which had become her life's passion. First, the article presents various definitions of truth. Then it deals with phenomenological methods of discovering the truth about man, which were characteristic of Edith Stein. Finally, it shows her discovery of the God of Love, who pulled her towards mystical union in the spirituality of Carmel. St. Teresa Benedicta of the Cross (Edith Stein) died in the concentration camp at Auschwitz experiencing the mystery of the Cross of Christ and sacrificing herself for her nation.

10

Reprodukcia, morálka a láska: Eticko-deskriptívna sonda do vybraných aspektov reprodukčných ašpirácií

51%

Marková-Stanislava D., Mandzáková L.

Społeczeństwo i Edukacja. Międzynarodowe Studia Humanistyczne

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2013

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issue 2(12)

233-259

EN

In this article web bring partial results, which are related to connections of preference of chosen moral values in partnerships and sexual relationship and reproductive aspirations in actual partnership between men and women of younger, medium and older adult age from Slovak Republic and Czech Republic. These results are only a small part of wider research which was concentrated on chosen aspects of sexual life styles men and women, in which we were trying to find out social and value factors which affects reproductive aspirations of people living in partnerships.

11

Poňatie ľudského tela a telesnosti podľa Claude Tresmontanta

51%

Genčůrová G., Juhás V.

Studia theologica

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2021

|

vol. 1

1-29

EN

Tresmontant has never explicitly dealt with the interpretation of the concepts of body and corporeality in his work. He was, however, very interested in the philosophy of creation and the biblical interpretations. In this work we systematically organized his anthropological thoughts and present them as a logically organized framework that characterizes his perception of body and flesh as anthropological categories. Despite the fact that Tresmontant based his arguments on the classical metaphysical and biblical interpretation of various texts, we suggest that they still represent a comprehensive modern theological anthropology.

12

A Political Economy of Spinoza’s Ethics: Possession and love

51%

Jitka R.

Littera Scripta

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2009

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vol. 2

107-114

EN

This transformation of one’s possessive desire is the common project of the Ethics and of Spinoza’s political writings. Both ethics and politics, from a Spinozian perspective, train one’s comportment toward possession. In the Ethics, one learns to have and to hold otherwise. The tendency to imagine the beloved as situated within an economy of scarce resources taints love with sadness and subjects the soul, or mind, to violent vacillation (fluctuatio animi) and discomfort, which undermines the freedom and fortitude of the individual. This admittedly abstract account conveys the need to comport oneself toward ”ordinary love, ”or the love of finite individuals, so as to open oneself and one’s beloveds onto increasingly joyful engagements with other natural beings. Envious and avaricious love is conservative and exclusive in a way that harms both the lover and the beloved. This maddening and sickening love aims to possess things as we imagine them in our initial joyful encounters and thereby ironically thwarts the very amplification of power that first provokes our love. The drive to possess things through fixing them and captivating them undermines our own power, and the urge to possess the other must eventually fail. A love that aims, alternatively, at self-possession through joyful and enabling encounters with other beings opens the lover to affect and be affected by ever more beings.

13

„Odlatujmy razem w wiry niebieskie”: miłość małżeńska w ujęciu Cypriana Norwida

51%

Kulecki D.

Studia Elbląskie

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2021

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vol. 22

411-457

EN

The submitted article brings closer the theme of marital love as seen by Cyprian Norwid (1821 – 1883), which occupied a significant part of the author’s poetic horizon. He greatly appreciated the feeling between a man and a woman, seeing in it beauty and a divine spark. At the same time, he pointed out the rather common frivolous treatment of love, the immaturity of individuals and the materialistic approach to relationships, which seriously hinder, andsometimes even prevent, the formation of a mature marriage. Only the rejection of all conventions connected with this human covenant and solid preparation to enter a new stage oflife, is a chance to build a bond that will not stand the test of time and circumstances. Norwid linked marital love closely to the sacrament. In his conviction, God Himself enters betweenthe spouses and becomes the third person in this love dialogue of life. The sacrament also sets the husband and wife a goal to aim at. The writer completely disapproved of the practice of divorce, although he was aware of the difficulties connected with the common life of spouses. He believed that every crisis can be overcome and contribute to building a full marital happiness. Norwid’s particularly valuable – because pioneering – observations concern the mutual sanctification of the spouses and their building of a communion of persons.

PL

Przedłożony artykuł przybliża tematykę miłości małżeńskiej w ujęciu Cypriana Norwida (1821 – 1883), która zajmowała znaczną część jego horyzontu poetyckiego. Doceniał on bardzo uczucie między mężczyzną i kobietą, widząc w nim piękno i Bożą iskrę. Wskazywał jednocześnie na dość powszechne niepoważne traktowanie miłości, niedojrzałość osób i materialistyczne podejście do związku, które poważnie utrudniają, a czasami wręcz uniemożliwiają, powstanie dojrzałego małżeństwa. Tylko odrzucenie wszystkich konwenansów związanych z tym ludzkim przymierzem i solidne przygotowanie się do wejścia w nowy etap życia, jest szansą na zbudowanie więzi, która nie podda się próbie czasu i okoliczności. Miłość małżeńską Norwid łączył ściśle z sakramentem. W jego przekonaniu, sam Bóg wchodzi między małżonków i staje się trzecią osobą w tym miłosnym dialogu życia. Sakrament wyznacza mężowi i żonie także cel, do którego mają zmierzać. Pisarz zupełnie nie godził się na praktykę rozwodów, choć zdawał sobie sprawę z trudności związanych ze wspólnym życiem małżonków. Uważał, że każdy kryzys może zostać pokonany i przysłużyć się do zbudowania pełni małżeńskiego szczęścia. Szczególnie cenne – bo prekursorskie – spostrzeżenia Norwida dotyczą wzajemnego uświęcania się oblubieńców oraz budowania przez nich komunii osób.

14

The Disappearance of the Other: A Note on the Distortion of Love

51%

Engdahl E.

Qualitative Sociology Review

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2020

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vol. 16

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issue 1

50-76

EN

Against the backdrop of contemporary sociological theories of love, this article explores the disappearance of the other in contemporary love relationships by focusing on the relationship between love and depression. The aim of the article is twofold: first, to provide a theoretical framework to be able to grasp in what ways the other is threatened with erosion in contemporary love relationships and why this may cause depression; second, to exemplify it with empirical data consisting of human documents such as novels, interviews, sms- and messenger-correspondence. The first section, excluding the introduction, consists of methodological reflections. The second section introduces Hegel’s thinking on love and discusses the perception of it by thinkers such as Honneth, Sartre, and Beauvoir, as well as its parallels with Giddens’s idea on confluent love as a new egalitarian paradigm for equality in intimate relationships. The third section is mainly devoted to Kristeva’s theory of the melancholic-depressive composite, but also introduces Illouz’s concept of autotelic desire. In the fourth section, Han’s idea of “the erosion of difference” and Bauman’s thinking on “the broken structure of desire” are discussed in relation to the use of Tinder in contemporary culture. The fifth section consists of an analysis of excerpts from contemporary love novels and interviews that illustrates the disappearance of the other in contemporary love relationships. In the sixth section, a number of longer passages from a messenger conversation, ranging over a couple of months in duration, is reproduced and interpreted, mainly by help of Kristeva’s thinking, in order to make visible the relation between the erosion of the other and melancholic depression. The article ends with a short conclusion.

15

Man as a Spiritual Being

51%

Platovnjak I.

Studia Gdańskie

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2017

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issue 40

137-145

EN

During the last few decades much has been said about spirituality as well as the human spiritual dimension. The present-day understanding of spirituality generally does not place it within a religious framework. Rather, it is understood as the search for answers to fundamental human questions. This understanding gives rise to several questions: Can we speak of a human spiritual dimension divorced from a religious view of man? What is essential for the spiritual dimension of every person whether religious or not? What role does the Holy Spirit play in Christian spirituality? The author attempts to answer these questions in three sections. First, he points to the human spiritual dimension alongside the experience of the inner or spiritual life of every person. Then, considering Christian tradition, he demonstrates the importance of understanding a person as a unified being. In the final section he attempts to show how a Christian can only unify himself inwardly and simultaneously orient himself outwardly in the Holy Spirit as love. In this way he can animate his spiritual dimension and realize a genuine and fruitful Christian spirituality.

XX

W ciągu ostatnich dziesięcioleci wiele zostało powiedziane na temat duchowości, jak również na temat ludzkiego wymiaru duchowego. Dzisiejsze rozumienie duchowości na ogół nie umieszcza jej w ramach religijnych. Jest raczej pojmowana jako poszukiwanie odpowiedzi na podstawowe ludzkie pytania. Takie rozumienie rodzi kilka pytań: Czy możemy mówić o ludzkim duchowym wymiarze w oddzieleniu od religijnego spojrzenia na człowieka? Co jest istotne dla duchowego wymiaru każdej osoby, czy to religijnej czy nie? Jaką rolę odgrywa Duch Święty w chrześcijańskiej duchowości? Autor próbuje odpowiedzieć na te pytania w trzech sekcjach. Po pierwsze, wskazuje na ludzki wymiar duchowy wraz z doświadczeniem wewnętrznym lub duchowym życiem każdej osoby. Następnie, rozważając tradycję chrześcijańską, demonstruje znaczenie zrozumienia osoby jako istoty zjednoczonej wewnętrznie. W ostatniej części stara się pokazać, jak chrześcijanin może tylko jednoczyć się wewnętrznie i jednocześnie orientować się na zewnątrz w Duchu Świętym jako miłość. W ten sposób może animować swój duchowy wymiar i realizować prawdziwą i owocną chrześcijańską duchowość.

16

Miłość, błogosławieństwo, zdrada

41%

Białowąs A. M.

Scriptura Sacra

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2019

|

issue 23

43-97

EN

The idea behind this work is to present love, blessing and betrayal as the main themes of the 13th Chapter in the Gospel of St John. The aim, which was to present the theological conclusions obtainable from St John’s recount of the Last Supper, was completed through the analysis of John 13:1-30, by the help of Hebrew biblical rhetoric. This method, which mainly focuses on revealing the relation between smaller units of the text, making up the whole text, helps to develop the understanding of the message, which the author of the last Gospel wished to convey to the reader. This work has been presented in the form of three chapters, the first of which was dedicated to the overall structure of the text, aswell as the analysis of its smaller units. Delimitation, which is the first stage, made it possible to obtain the sequence from the 13th Chapter of John’s Gospel, contained in verses 1-30. The next division pointed towards seven parts, forming 3 fragments, of which the dependence was described in the second paragraph. In the final paragraph, the entirety of the text was depicted and appropriate titles were assigned to the fragments composed, on the basis of the general topics they mention and describe. The research conducted, enabled the extraction of essential expressions and ideas, which functioned as a starting point to compare them with the parts of the Bible, in which they appear. The biblical context was an essential stage of the analysis, which lead interpreting the parts described in the first chapter. The 3rd and final Chapter was dedicated to the theological conclusions present in the three major themes of the sequence, such as love, blessing and betrayal. Individual paragraphs point to the meaning of love and blessing in the context of the Old and New Testaments, and portray Judas, as the one who betrayed Jesus. The conclusion of each paragraph ended with a sub-section showing the impact of these three concepts on the theology of the analyzed unit.

PL

Celem artykułu było ukazanie miłości, błogosławieństwa i zdrady jako głównych tematów 13. rozdziału Ewangelii Jana. Cel, jakim było przedstawienie wniosków teologicznych wypływających z Janowego opisu Ostatniej Wieczerzy, został zrealizowany poprzez analizę tekstu J 13,1-30 za pomocą hebrajskiej retoryki biblijnej. Metoda retoryczna, która skupia się przede wszystkim na wskazaniu relacji wewnątrz opracowywanego tekstu i między mniejszymi jednostkami, tworzącymi całościową kompozycję tekstu, pomaga pogłębić przesłanie, jakie autor ostatniej Ewangelii pragnął przekazać czytelnikowi. Praca nad tekstem została przedstawiona w trzech syntetycznych punktach. Pierwszy punkt został poświęcony kompozycji tekstu oraz analizie jego mniejszych jednostek. Delimitacja, będąca etapem inicjalnym, pozwoliła wydzielić z 13. rozdziału Ewangelii Jana sekwencję zawartą w ww. 1-30. Kolejny podział wskazał siedem części, tworzących trzy fragmenty, których zależności zostały opisane w 2. podpunkcie. W ostatnim podpunkcie została ukazana całościowa kompozycja badanego tekstu i nadano tytuły utworzonym fragmentom na podstawie głównych tematów z nich wypływających. Przeprowadzone badanie pozwoliło wyodrębnić z tekstu istotne wyrażenia i idee, które posłużyły jako punkt wyjścia do porównania ich z innymi miejscami w Piśmie Świętym, w których występują. Kontekst biblijny był niezbędnym etapem analizy, prowadzącym do interpretacji części przedstawionych w punkcie 1. Punkt trzeci w całości poświęcony został wnioskom teologicznym zawartym w trzech głównych tematach sekwencji, tj. miłości, błogosławieństwu i zdradzie. W poszczególnych podpunktach wskazano znaczenie miłości i błogosławieństwa na tle Starego i Nowego Testamentu oraz przybliżono postać Judasza, jako tego, który zdradził Jezusa. Każdy z podpunktów został zakończony wnioskiem, ukazującym wpływ tych trzech rzeczywistości na teologię analizowanej jednostki.

17

Znaczenie miłości małżeńskiej w aspekcie kanoniczno-pastoralnym

41%

Czaja A. M.

Prawo Kanoniczne

|

2018

|

vol. 61

|

issue 2

EN

Love is an important integrating factor of the marital-family life. It is not a legal entity; however, it plays a very important role in the life of man. Without love spouses are deprived of stimuli which contribute greatly and enable to achieve goals set for the marriage. When there is no love between fiancées, one of them might become alienated, they may also be unwilling to get married as result, which in turn would lead to declaring their marriage invalid in both cases. Marital love is crucial to ensure the expression of marital harmony between husband and wife properly and to perform conjugal and parental duties in a responsible way. The Roman Catholic Church, from the beginning of its apostolic activity, has protected the value of marriage and family with constant prayer, special concern and the blessing. Marital love has a primary importance in the entire community of life of a married couple. It is essential for their mutual and full development. Love is an important integrating factor of the marital life. Marital love facilitates the execution of tasks that spouses and then parents have to do. Excluding the above-mentioned goals set for the marriage as well as defects in the agreement between the spouses result in the fact the marriage is invalid. Responsible marriage is inseparable of love, which should be the basis for the conjugal life of the couple. There is no denying that love of the spouses, whose desire is to live together, contributes greatly to the marital harmony between husband and wife and stimulates mutual devotion and acceptance of the couple.

PL

Miłość jest ważnym czynnikiem integrującym życie małżeńsko-rodzinne. Nie jest ona bytem prawnym, ale odgrywa bardzo ważną rolę w życiu człowieka. Bez miłości małżonkowie pozbawieni są bodźców, które w znacznym stopniu przyczyniają się i umożliwiają osiągnięcie celów stawianych przed małżeństwem. Gdy nie ma miłości między narzeczonymi, jedno z nich może się zrazić, może też nie chcieć zawrzeć związku małżeńskiego, co w konsekwencji doprowadziłoby do uznania ich małżeństwa za nieważne w obu przypadkach. Miłość małżeńska jest niezbędna, aby zapewnić właściwy wyraz harmonii małżeńskiej między mężem i żoną oraz odpowiedzialne wypełnianie obowiązków małżeńskich i rodzicielskich. Kościół rzymskokatolicki od początku swej działalności apostolskiej chroni wartość małżeństwa i rodziny nieustanną modlitwą, szczególną troską i błogosławieństwem. Miłość małżeńska ma pierwszorzędne znaczenie w całej wspólnocie życia pary małżeńskiej. Jest ona niezbędna dla ich wzajemnego i pełnego rozwoju. Miłość jest ważnym czynnikiem integrującym życie małżeńskie. Miłość małżeńska ułatwia realizację zadań, jakie stoją przed małżonkami, a następnie przed rodzicami. Wykluczenie wyżej wymienionych celów stawianych małżeństwu, jak również wady w porozumieniu między małżonkami powodują, że małżeństwo jest nieważne. Odpowiedzialne małżeństwo jest nierozerwalnie związane z miłością, która powinna być podstawą życia małżeńskiego małżonków. Nie da się zaprzeczyć, że miłość małżonków, których pragnieniem jest wspólne życie, przyczynia się w znacznym stopniu do harmonii małżeńskiej między mężem i żoną oraz pobudza wzajemne oddanie i akceptację małżonków.

18

Duch Święty jako Miłość w De Trinitate św. Augustyna

41%

Jaśkiewicz S.

Tarnowskie Studia Teologiczne

|

2018

|

vol. 37

|

issue 1-2

EN

This article traces the role of the Holy Spirit throughout Augustine’s De Trinitate. In God the name “Love” (amor) can be taken both with respect to the essence and with respect to a person. Insofar as it is taken with respect to a person, it is a proper name of the Holy Spirit in the same way that “Word” is a proper name of the Son. The Holy Spirit is, in the Holy Trinity, the love of Both, of the Father and of the Son. Augustinian thinking on the relationship of the Trinity can thus be summed up as Lover, Love and Beloved. Elsewhere he uses these terms to describe the relationship, but if the Father is the Father, the Son is the Word of God and the Holy Spirit is both the Gift of God and the Love of God, then the Father is the Lover, the Spirit is Love itself and the Son is the Beloved. In contrast with the dominant Western and Eastern traditions, for Augustine the Holy Spirit comes to be thought of as God in a privileged sense, that is, as the person of the Trinity who is the most proper bearer of certain privileged names of God, most notably Love.

PL

Potrzeba było wielu lat i związanych z nimi uporczywych poszukiwań, aby św. Augustynowi udało się przejść od „nieznanego” Boga do Boga nie tylko umiłowanego, ale i będącego samą Miłością. Jako „Wielki Nieznany” prezentował się bowiem początkującemu kapłanowi z Hippony Duch Święty, a objawiona prawda, że „Bóg jest miłością” (1 J 4, 8–16), trudna do pogodzenia z podstawową zasadą wiary o Trójcy Świętej, tj. o Bogu jedynym w swej istocie i troistym w Osobach. Problematyka pochodzenia i imienia „Duch Święty” znajduje obszerne omówienie w De Trinitate, i to tam zwłaszcza, w ostatniej księdze biskup Hippony wyjaśnia, z jakich powodów Ducha Świętego nazywamy zwłaszcza Jednością, Miłością i Darem.

19

Zjawisko muzycznych idées fixes w twórczości kompozytorskiej Eugeniusza Morawskiego: w poszukiwaniu genezy i interpretacji

41%

Łapeta O.

Muzyka

|

2019

|

vol. 64

|

issue 3

69-89

EN

The article deals with compositions by Eugeniusz Morawski in which the composer uses one of his constantly recurring ideas, or idées fixes. The first of those ideas appears in a letter sent to his closest friend, the Lithuanian painter and composer Mikalojus Konstantinas Čiurlionis, in which Morawski describes a funeral march with the tolling of bells that are used harmonically as a plagal cadence in first inversion with the third of the triad in the bass. This bell motif was used by Morawski in almost all of his most important works, such as the symphonic poems based on verse by Edgar Allan Poe, Nevermore and Ulalume, the two ballets Świtezianka (‘The nymph of Lake Świteź’) and Miłość (‘Love’) and the incidental music to Juliusz Słowacki’s play Lilla Weneda. In all these works, this motif occurs at moments symbolising death and oppression. Sometimes it is even more sinister, because Morawski used it as an accompaniment to themes symbolising hope. The second idée fixe might be called the theme of a woman’s death. It first appears in Nevermore, where it serves as a second theme, played by cor anglais in E minor. It illustrates the protagonist’s deceased beloved, Lenore. This theme appears for a second time at the very beginning of The Nymph of Lake Świteź, where it functions as a kind of motto, anticipating the death of the main female character, Sagna. It is used with an identical purpose in the incidental music for Lilla Weneda. Both themes recur constantly in five important compositions by Morawski, written between around 1911 and 1930. They seem to have had very significant meaning for the composer, although he never wrote about them. They may have represented autobiographical, intimate and obsessive symbols, so the term idée fixe is more than appropriate.

PL

Przedmiotem refleksji w niniejszym studium są dwie myśli muzyczne, obsesyjnie powracające w wielu dziełach Eugeniusza Morawskiego, będące wręcz emblematem jego stylu kompozytorskiego. Pierwszą z nich jest motyw dzwonów (poematy symgoniczne oparte na utworach Edgara Allana Poego, Nevermore i Ulalume, balety Świtezianka i Miłość, muzyka do sztuki Juliusza Słowackiego Lilla Weneda), drugą zaś – temat kojarzony w dziełach programowych kompozytora ze śmiercią kobiety (Nevermore i Świtezianka). Obie myśli powracają stale w poematach symfonicznych, baletach i muzyce scenicznej Morawskiego, uzasadniając tym samym określenie ich mianem idée fixe.

20

Duch Święty a miłosierdzie Ojca zrealizowane w Synu

36%

Sienkiewicz E.

Teologia w Polsce

|

2017

|

vol. 11

|

issue 1

35-49

EN

The perspective of Trinitarian theology of God’s mercy do not allow to limit the Holy Spirit only to continue the work of Jesus in the Church and to forgive sins. It protects indeed the same theology of God’s mercy before narrowing and one-sidedness. In the economy of salvation, God’s Spirit is shown as cooperating in all the works of God and inseparable from the Father and the Son. This also applies to God’s mercy, which, by the revelation of the mystery of the inner life of God, in the Holy Spirit is better understood and accessible. The basis for this is the essence of God defined in the New Testament as Love, which, according to Christian theology, is concretized by the Holy Spirit. Penetrating God and man in Jesus Christ, He is the Gift restoring the original innocence and introducing man into a relationship of love and unity proper to the Father and the Son.

PL

Teologii Bożego miłosierdzia nie wolno rezygnować z perspektywy trynitarnej, nawet jeśli wiąże się to z trudnościami. Okazuje się bowiem, że refleksja wiary, która w kwestii miłosierdzia Bożego nie traktuje objawionej prawdy o Trójcy Świętej jako podstawowej, generuje jeszcze większe problemy. Miłosierdzie Ojca, zrealizowane w Synu, nie tylko wyjaśnia się, ale wprost dotyka człowieka w Duchu Świętym, którego nie wolno ograniczać tylko do kontynuacji dzieła Jezusa. Duch Boży – według najbardziej ugruntowanej w teologii chrześcijańskiej interpretacji – najlepiej tłumaczy objawioną tajemnicę wewnętrznego życia Bożego, które określamy jako Miłość. Najlepiej także – na tej podstawie – tłumaczy istotę Bożego miłosierdzia, pokonując wszelkie trudności, związane zwłaszcza z zawężaniem tej prawdy i jej jednostronnym rozumieniem.

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A szeretet az emberi életút tükrében

Caritas in Veritate – Love and Truth an Implication of a Good Society

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The Fiction of the Beautiful: Digital Eros

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The Tectonics of Love in Leo Tolstoy’s Resurrection

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Reprodukcia, morálka a láska: Eticko-deskriptívna sonda do vybraných aspektov reprodukčných ašpirácií

Poňatie ľudského tela a telesnosti podľa Claude Tresmontanta

A Political Economy of Spinoza’s Ethics: Possession and love

„Odlatujmy razem w wiry niebieskie”: miłość małżeńska w ujęciu Cypriana Norwida

The Disappearance of the Other: A Note on the Distortion of Love

Man as a Spiritual Being

Miłość, błogosławieństwo, zdrada

Znaczenie miłości małżeńskiej w aspekcie kanoniczno-pastoralnym

Duch Święty jako Miłość w De Trinitate św. Augustyna

Zjawisko muzycznych idées fixes w twórczości kompozytorskiej Eugeniusza Morawskiego: w poszukiwaniu genezy i interpretacji

Duch Święty a miłosierdzie Ojca zrealizowane w Synu