Search results - CEJSH

1

Spirituality and psycho-organic regulation

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Cvetek R., Gostečnik C., Pate T., Simonič B., Valenta T., Repič Slavič T.

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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2018

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vol. 8

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issue 2

PL

Traumatic experiences are very important for the psycho-organic regulation of an individual. These experiences can very profoundly mark an individual, especially if they happened in childhood. They can be very disruptive and they scream for healing. In this process of healing spirituality plays a crucial role. Religiousness and sacramental life can be an essential regulatory system in the establishment of a functional psycho–organic response and spiritual life.

2

Relacje filozofii i teologii w perspektywie wydarzenia wcielenia. Zarys koncepcji Karla Rahnera

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Woźniak R. J.

Forum Teologiczne

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2011

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vol. 12

133-144

EN

The essay discusses the main elements of Karl Rahner’s concept of relationship between philosophy and theology. It turns out that Rahner’s thinking in this area of investigation depends on and is submitted to his theology to an enormous extent. The main theological criterion which Rahner puts before philosophy is an acceptance and philosophical openness towards the event of the Incarnation. He places the problem of the relationship between philosophy and theology inside his own theology of nature and grace (in their mutual relationship) from the perspective of the Incarnation. He incorporates both fields of knowledge into fundamental, and at the same time, much broader interpretative pattern offered by the Catholic charitology with its idea of the nature. Rahner’s option, presented here, is heavy with merithorical and methodological consequences. Clear and concrete conditions which theology puts before philosophy as a prerequisite for a potential cooperation does not necessarily infringe the autonomy of the latter. In fact, Rahner recognizes huge importance of theology for philosophy; the former makes the questions posed by the latter all the more far reaching and relevant. In Rahner’s vision theology helps to maintain the questions posed by philosophy opened, and answers them in such a manner that makes them radically and constantly opened. It does service to theology as well. The bound between philosophy and theology, founded on the Incarnation and grace, is thus organically mutual.

3

The Jews and the Messianic Ethos of the Second Polish Republic. Stanisław Rembek’s Interwar Literary Writings

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Brenner R. F.

Przegląd Humanistyczny

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2018

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vol. 62(4 (463))

23-30

EN

Rembek’s conviction of Polish “chosenness” is expressed in the characterizations of the Jewish protagonists in his fiction. While Rembek’s diaristic writing reveals his antiSemitic prejudices, in his novella Dojrzałe kłosy [Ripe spikes], and novel Nagan [Revolver] he portrays the Jews as patriotic officers fighting for Poland. These characterizations of the Jews highlighted Poland’s democratic open-mindedness toward its Jewish citizens. Nonetheless, as Jews they were excluded from the nation’s Christian destiny. Time and again, the Jewish officers in Rembek’s fiction articulate their despondency over their failure to accept Christ despite their irresistible attraction to the Christian faith. The failure points to their inability to achieve grace. Their sense of religious inadequacy elucidates a theological perspective which posits that a Jewish presence was indispensable to Poland’s redemptive destiny; the Jew as an affirming witness sanctioned the Polish claim to a messianic calling. To achieve legitimacy, the Polish national messianic mission needed to be acknowledged by Jews. The perspective in Rembek’s fiction illuminates an important facet in the complexity of the Polish-Jewish relationships in reborn Poland.

4

“AMAZING GRACE THAT SAVED A WRETCH LIKE ME”. CONCEPTUAL METAPHORS FOR GRACE IN CHRISTIAN DISCOURSE (ON THE BASIS OF JOHN HENRY NEWMAN’S SERMONS)

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Kuczok M.

Acta Neophilologica

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2017

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vol. XIX/1

257-267

EN

Although Amazing Grace has become a popular song associated with the Englishspeaking culture, the notion of GRACE itself remains mysterious and vague. The problem is that being an abstract notion, grace is difficult to understand and describe even for theologians. This problem may be overcome by conceptual metaphors which help us conceptualize and understand the abstract reality [Lakoff, Johnson 2003/1980/; Kövecses 2010/2002/]. John Henry Newman’s Parochial and Plain Sermons [1834- -1843] constitutes a set of eight volumes of sermons preached in the years 1828-1845 in St. Mary’s Church in Oxford by an outstanding Anglican philosopher, theologian, writer, and academic of the Victorian era, who later converted to Roman Catholicism. The article focuses on the cognitive-linguistic aspects of identification and classification of the various conceptual metaphors for GRACE in Newman’s sermons. The metaphors are illustrated with examples of the lexical correlates found in the analyzed material. In his sermons, Newman conceptualizes grace metaphorically either as different kinds of INANIMATE THINGS: A CONTAINER, AN INSTRUMENT or MEANS, A GARMENT, A TREASURE and A GIFT, as A TRADED COMMODITY, A LIQUID, FOOD AND DRINK, and A BUILDING, as A PLANT, or as A PERSON: A KING, AN INHABITANT of a human being or the Church, as AN OPPONENT or ENEMY, as A GUIDE IN A JOURNEY, and as A PARENT. Additionally, GRACE is metaphorically viewed in the studied work as POWER, as A WAY IN A JOURNEY, and as LIGHT.

5

Oddawam się w respekt łaski WXMci Dobrodzieja… O jednym z aktów grzeczności językowej w epistolografii polskiej XVIII wieku

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Sicińska K.

Świat i Słowo

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2022

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vol. 39

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issue 2

137-154

EN

Oddawam się w respekt łaski WXMci Dobrodzieja… [I surrender myself to the respect of the Most Graceful Sir Benefactor’s grace]. On one of the acts of language politeness in the 18th-century Polish epistolography In the paper, a selected act of language politeness observed in the 18th-century Polish epistolography is described. The essence of this act was that the sender surrendered himself to the grace or some other characteristic of the addressee, such as protection, friendship, love, respect, or memory. To express this intention, a conventionalised formulae was used, such as oddawam się w respekt łaski, sam się zwykłej […] rekomenduję łasce, oddaję mnie […] statecznej przyjaźni, afektom się […] polecając. (I surrender myself to the respect of your grace, recommend myself to the common […] grace, I surrender myself […] to the stable friendship, recommend myself to affection […]). This formula was used when closing a letter, among many other petrified and markedly final structures, such as e.g. the formula of respect, the formula of service offers, or the actual closing of the text, the subscription formula. The linguistic shape of the formula of surrendering oneself to the other’s grace (protection, friendship, love, respect, memory) was characterised by the lexical and grammatical variability of all elements of its structure, where the number and type of the components were conditioned by pragmatic considerations (degree of expressed politeness) and social factors (status of the addressee).

6

Clinical and Pastoral Implications of the Ministry of Martin Luther and the Protestant Reformation

86%

Judd D. K.

Open Theology

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2016

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vol. 2

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issue 1

EN

While acknowledging that many theological beliefs and religious practices facilitate mental health and emotional stability, the major purpose of this paper is to identify and demonstrate that some of these same beliefs and practices can also contribute to mental instability if understood incorrectly and practiced unwisely. The unique content of this paper is a pastoral, clinical, and historical narrative concerning the relationships of religious belief and practice with the mental health of 16th century priest, pastor, professor, and Protestant reformer Martin Luther. Specifically, this paper discusses Luther’s personal experiences with mental and emotional instability, including depression and scrupulosity, and explores ways that discovering and embracing the principle of grace assisted him in dealing with his own mental and emotional crises. This paper also treats ways that both psychological and theological understanding of the relationship between the doctrinal principles of grace and human volition can assist both health care professionals and clergy to provide effective care to those they serve.

7

Filozofia wartości według Nicolaia Hartmanna

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Makota J.

Estetyka i Krytyka

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2009

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issue 15-16

88-106

EN

Nicolai Hartmann ascribes to values an ideal mode of existence, analogically to that of mathematical and logical units. A peculiarity of values is that they „should” exist; however that „obligation” is not shared by other ideal beings. The moral values have their subjects in persons but also in their intentions. They are the superstructure of corresponding states of affairs. A faculty active by the ness, fullness and purity. Hartmann’s Aesthetics has not been finished. According to him the aesthetical values are not values of something real but ones existing only-for-us. Only three aesthetic values are described: sublimity, grace and comicognizance of values is feeling. The four basic moral values are: kindness, nobleness, fullness and purity. Hartmann’s Aesthetics has not been finished. According to him the aesthetical values are not values of something real but ones existing only-for-us. Only three aesthetic values are described: sublimity, grace and comicality. Realizing the inadequacy of the investigations up to the present, Hartmann has not tried to sketch a single table of values. Finally, some critical remarks are added by the authoress of the article.

8

Freedom and Grace in the Teaching of Mark the Hermit

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Czyżewski B.

Collectanea Theologica

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2020

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vol. 90

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issue 5

523-536

EN

Mark the Hermit is one of the most important theoreticians of ascetic life in the ancient Church. In his ascetic writings, he takes up a number of subjects, including teaching about freedom and grace. This is not a systematic doctrine, but rather statements scattered in his works, occasional, often similar to each other. “Freedom” is defined by St. Mark the Hermit by the term ἐλευθερία, while “grace” – by the term χάρις. He also reminds us that freedom is given to man by Christ; man also receives it in the sacrament of baptism, because it frees him from the burden of sin. Grace, in turn, is presented by Mark the Hermit always as a gift from God given to man. Therefore, the Kingdom of Heaven is a gift, and not a reward for deeds, and the salvation that we receive from Christ is also grace. St Mark the Hermit’s teaching on freedom and grace certainly differs from the views of the Messalian sect, whose followers did not want to admit that grace and freedom are given to the baptised, so that they can perfect themselves throughout their lives and become similar to God.

9

Myśl ekonomiczna kalwinizmu

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Chmielewska J., University od Lodz, lucychmielewska@uni.lodz.pl

Annales. Etyka w Życiu Gospodarczym

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2016

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vol. 19

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issue 3

EN

The aim of the paper is to present the economic thoughts of John Calvin and his followers, referring to current issues, such as money lending, usury, or work. The latter, according to the famous thesis of Max Weber, received spiritual value by acting as a bridge between God's will and daily life. The hypothesis of this article differs somewhat from this conviction, assuming that the main economic elements of Calvinist thought have been the consequence of the release of temporal realities from the influence of the direct action of God, according to the protestant theology of the radical separation of nature and grace. Initiated by Protestantism, the dichotomy of nature and grace seems to have important consequences for economic thought. The salvific dimension of human fate remained in the hands of God, he depends entirely on its favour in connection with the dogma of predestination. In the earthly life, a human being was treated as a part of nature, his survival depended on skill and determination. in the struggle with nature, devoid of the grace of God, ruled by the law of necessity. Survival and a better life depended primarily on human labour and effort. The flourishing of economic life has resulted not only from the ethical role of work, but also from the fact that it was no longer inhibited by religious restrictions. Thus, modern man was born, more and more aware of his subjectivity, subordinating nature to himself building the human world in place of the natural world. Building a modern society and economy is part of the Protestant ethos of mastering nature.

10

« Faut-il nécessairement que la beauté s’ignore pour ne rien perdre de son éclat ? » : le goût et la grâce dans Le Piccinino de George Sand

86%

Tonnerre O.

Orbis Linguarum

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2018

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issue 50

361-371

EN

« Faut-il nécessairement que la beauté s’ignore pour ne rien perdre de son éclat ? » : Good Taste and Grace in George Sand’s Le Piccinino In Histoire de ma vie, George Sand claims that the main reason she wrote Le Piccinino (1847) was so that she could present her views on the nobility in three central chapters. While using the discourse of the nobility on itself, in particular when it comes to the relationship between heredity and aristocratic memory, she also subverts this discourse by democratizing the relationship between memory and lineage. The rest of the novel offers many representations of noblewomen and noblemen, who all seem to share a specific trait: good taste and grace of manners, whose degree seems to accurately represent their position in society. This essay will explore these two facets of the nobility and the way in which they conspire to display an aura of natural superiority, while simultaneously being undermined by Sand’s very personal opinion, as she strives to dispel this long-lasting illusion.

11

Tischner’s dispute with Kołakowski over grace and freedom

86%

Hołda M.

Logos i Ethos

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2021

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vol. 57

261-292

EN

The present text addresses one of the stages of the controversy over grace and freedom originated by Pelagius and Saint Augustine. The protagonists of this stage are Leszek Kołakowski and Józef Tischner. As he was reconstructing the 17th-century debates between Jansenists and Molinists, Kołakowski posed a question about the relevance in: of this controversy for the contemporary times. Tischner, as he was critical of Kołakowski’s views, put forward his own solution to the problem of grace and freedom, which was in line with the thought of Saint Augustine. In the present text I place Tischner’s dispute with Kołakowski against the backdrop of earlier stages of the controversy, and I discuss the views held by both the thinkers. I also attempt to resolve this dispute and point to its significance for the philosophy of education and the philosophy of politics.

12

K niektorým právnym a historickým aspektom amnestií

86%

Jalč A., Jurišová K.

Právník. Teoretický časopis pro otázky státu a práva (The Lawyer - Scientific Review for Problems of State and Law)

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2016

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vol. 155

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issue 7

588-603

EN

Amnesty has traditionally been used as a political tool of compromise. Amnesty allows the state “to forget” criminal acts, usually before prosecution has occurred. An act of amnesty is generally granted to a group of people who have committed crimes. These constitutional prerogatives (sometimes generally called “clemency”) are conceptually resulting from monarchist ideology. In the introductory part of article, we defined the notion of amnesty, grace, and various forms of amnesty and grace: abolition, agraciation and rehabilitation. The article focuse mostly on amnesty as a source of law in the territory of Slovakia and Czech Republic, while we pay special attention to historically important amnesty decisions. In the context of the case law of the Constitutional Court the article analysed whether the decision to grant amnesty is (ir)revocable.

SK

Amnestia bola tradične použivana ako politicky nastroj kompromisu. Amnestia umožňuje, aby „štat zabudol“ trestne činy, pri ktorych spravidla došlo k trestnemu stihaniu. Akt amnestie sa spravidla vzťahuje na skupinu ľudi, ktori sa dopustili určitych trestnych činov. Tieto ustavne vysady (niekedy všeobecne nazyvane ako „zhovievavosť“), koncepčne vyplyvaju z monarchistickej ideologie. V uvodnej časti članku sme zadefinovali pojem amnestia, milosť a jednotlive formy amnestie a milosti: aboliciu, agraciaciu a rehabilitaciu. V samotnom obsahu članku, sme venovali najvačšiu pozornosť rozhodnutiu o amnestii jako prameňu prava na uzemi Slovenskej a Českej republiky, zamerali sme sa najma na historicky vyznamne rozhodnutia o amnestii. Vkontexte judikatury ustavneho sudu sme aj analyzovali, či rozhodnutie udeliť amnestiu je (ne)odvolateľne.

13

Powołanie i jego rola w formacji religijnej ludu Bożego Starego Testamentu

86%

Homerski J.

The Biblical Annals

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1986

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vol. 33

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issue 1

37-46

PL

Der Autor bespricht die Beschreibungen der Berufung von Mose, Gideon, Samuel, Amos, Jesaja, Jeremia und Ezechiel. Im ersten Teil interessiert er sich für die Struktur der Berufungsbeschreibungen. Im zweten Teil bespricht er dis Bedeutung des Charisma der Berufung fur die berufene Person. Im dritten Teil unterstreicht er ihre soziale Dimension.

14

Kant on Freewill, Grace and Forgiveness

86%

Stevenson L.

Diametros

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2014

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issue 39

125-139

EN

How do our secular reflections on freewill relate to the theological tradition of human freedom and divine grace? I will pursue this question with reference to Kant, who represents a half-way house between Christianity and the atheism of other Enlightenment thinkers. But are those the only two alternatives? I suggest that Kant’s wrestling with the notion of divine grace can draw us all towards recognition of the ultimate mystery of human motivation and behaviour, and our need for forgiveness and hope.

15

The Relationship Between Pagan Fate and Christian Grace in the Thought of Józef Tischner

86%

Wołowski L.

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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2023

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vol. 13

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issue 1

225-241

EN

This article examines one of the greatest contributions of Józef Tischner to the area of anthropology and charitology by analyzing, in a systematical way, his original thought regarding the relationship between the pagan concept of fate (fatum) and the Christian concept of grace (charis). The originality of this contribution concerns three main areas. The first one concerns the historical-charitological aspect in which Tischner proposes a new approach which helps him to emphasize the personalistic aspect of grace. Instead of considering the problem form a typical intra-Christian perspective, he approaches the concept of grace by confronting it with the historical, pagan concept of impersonal fate. Secondly, he brings to the light an ancient Greek idea of the aesthetic overcoming of the tragic defeat caused by fate, and by showing its insufficiency, he discovers and demonstrates the depth, beauty and hidden ultimate power of the aesthetic dimension of Christian grace. Finally, he argues that the problem of the relationship between fate and grace is not an issue of the ancient past, but constitutes the core of one of the greatest contemporary challenges faced by modern Christian society: the ever growing wave of neopaganism.

16

Znaczenie i wartość sakramentalnego małżeństwa

81%

Pryba A.

Teologia i Moralność

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2012

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vol. 7

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issue 2(12)

49-61

EN

Marriage is the communion of a man and a woman who are united by a specific bond that is unique to them and consists in a free and irrevocable gift of oneself. This communion is constant, objective and open to the transmission of life. This communion is the work and gift of God. Thanks to His intention marriage and the family are in a transcendent relation to Him established when the sacramental marriage covenant is made. It is then that the spouses invite God into their lives and the Holy Spirit acts in the souls of the newlyweds. It is also an invitation from Jesus to follow him so that the married couple can mature to holiness in everyday life. Sacramental marriage has a deep sense and meaning for the quality of life of the spouses, for the community of the Church and for the society. That is why it seems extremely important to discover in a new way the richness of the sacrament of marriage and proclaim it.

PL

Małżeństwo to wspólnota mężczyzny i kobiety, związanych ze sobą specyficzną, charakterystyczną dla nich więzią, polegającą na wolnym i nieodwołalnym darze z siebie. Wspólnota ta jest trwała, zobiektywizowana oraz otwarta na przekazywanie życia. Jest ona dziełem i darem Boga. To dzięki Jego zamysłowi małżeństwo i rodzina ma transcendentną z Nim relację. Dokonuje się to w czasie zawierania sakramentalnego przymierza małżeńskiego. To wówczas małżonkowie zapraszają Boga do swojego życia, co skutkuje działaniem Ducha Świętego w duszach nowożeńców oraz jest szczególnym zaproszeniem ze strony Jezusa do Jego naśladowania, tak by życie małżeńskie dojrzewało do świętości w codzienności. Małżeństwo sakramentalne ma głęboki sens i znaczenie dla jakości życia małżonków, dla wspólnoty Kościoła, jak również dla społeczeństwa. Stąd też wydaje się niezwykle istotne odkrywanie na nowo bogactwa sakramentu małżeństwa i proklamowanie go.

17

Erazm i Luter o wolnej woli

72%

Hołówka J.

Gdański Rocznik Ewangelicki

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2017

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vol. 11

197-223

EN

The author discusses the controversy between Erasmus and Luther over free will. He recapitulates the position of Erasmus who identified three conceptions of free will attributing them to Pelagius, Duns Scotus and Martin Luther, respectively. Erasmus firmly rejected only the last one. The author also presents the Luther’s view that the exercise of free will would collide with the working of divine grace that forcesto reject the existence of free will. This controversy revitalizes a mediaeval problem, still highly inspirational. Is God at least partly responsible for our sins? Was He accountable for hardening the pharaoh’s heart (Ex 4: 21)? Was it approved by God that Judas would betray Jesus? Erasmus proposes an interesting solution to this problem that the author of this article finds bright and proper. It is based on the distinction between ‘the necessity of the consequence’ and the ‘necessity of the consequent’. The ‘necessity of the consequence’ is the acceptance of a logical implication together with its antecedent. In this case the consequent is entailed by logical inference (by ponendo ponens). Acceptance of this formula is equivalent to acting as an accomplice. The ‘necessity of the consequent’, however, is limited to the endorsing of the implication together with its consequent, but without accepting the antecedent. On these conditions the endorsement is no more than a concession for the occurrence of the fact implied, but it does not involve a volitional partnership in the act. To be more specific: God hardened the pharaoh’s heart and thereby He acted in collusion with the pharaoh. In the case of Judas, however, God only condescended that Judas would betray Jesus without cooperating in the act. Thus the will of pharaoh’s was weakened, or presumably deactivated, while Judas was free to act as he pleased, availing himself of his free will.

18

Refleksje nad związkiem pomiędzy filozofią a teologią

72%

Ellis F.

Forum Teologiczne

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2011

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vol. 12

39-54

EN

I approach the question of how we are to understand the relation between philosophy and theology by focusing upon a recent trend in contemporary philosophy of value. The position in question is a form of naturalism, but it stands opposed to scientism and presupposes an atheistic framework. We arrive at a conception of nature and of philosophy which is much broader than that assumed by the scientific naturalist, and I consider whether this underlying expansive approach can be exploited in a theological direction. I argue that there are good reasons for taking seriously this possibility, and that these reasons do not violate the conditions imposed by our protagonists. On this approach then, we are led to take seriously the idea that nature is God-involving and that theology is significant to philosophy, and we arrive at this position by exploiting arguments which are advanced from within an atheistic framework. The only constraint is that we stand prepared to reject scientific naturalism. It remains to be seen whether this theistic defence can be further developed and justified, but I suggest some bad reasons for resisting this line of thought, and end on a note of philosophical and theological optimism.

19

Łaska w ikonach

72%

Wąchocka M.

Polonia Sacra

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2013

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vol. 17

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issue 2

EN

The article brings the reality of the grace of icons in two respects: the first relating to the recipient and the second relating to the icon writer. Grace is the transforming reality “in the image and likeness of God”. It is received through a recipient’s personal prayer and life experience. The gift of writing icons, their reading and reception in a cultural context is also a grace. Knowledge and application of adequate painting techniques is included in the canon. Its aim is creating an appropriate image which is a true “window to another world’, to a reality already divinized. Icons must therefore meet certain conditions in order to be adequately helpful in prayer. They must also bring truly its recipient closer to Divine Persons, biblical events or scenes from the lives of the saints. Over the centuries, from the very beginning of Christian sacred art, through the turbulent period of iconoclasm, up to the present day, icons have retained a fundamental importance in the eastern Church, becoming almost a sacrament. In the western Church they suffered profound transformation, taking the form of holy pictures. They are liberated from the canons and techniques, depending only on the artist’s skills and fashions of the time. They play an assistant role in the liturgy and a decorative one in the architecture of temples.

20

Wolność i łaska w nauce Marka Eremity

72%

Czyżewski B.

Collectanea Theologica

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2019

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vol. 89

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issue 1

75-88

EN

Mark the Ascetic is considered as one of the most prominent theoreticiansof ascetic life in the ancient Church. In his ascetic writings, he undertooka variety of topics, including freedom and grace. Mark’s teaching is nota systematic doctrine. His tuitions are more a collection of short statementsscattered in many places in his works. The author uses the Greek wordἐλευθερία for freedom and χάρις for grace. Christ brings freedom to man.In the sacrament of baptism, man is freed from the original sin. In turn, thegrace is always depicted as a gift, which man can only receive from God.Therefore, the Kingdom of God is always a gift, and neither a prize, nora reward for work. The entire salvation is the greatest grace, which has beengiven to us by Christ. The attitude of gratitude to God should overfilledthe entire human life.

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