e arguments presented here can be qualified as a part of the more extensiveproblem concerning relations between the Christian religion and human nature.We have only limited ourselves to paying attention to the essential componentsof the religious phenomenon&Y. It seems, however, that in the context of all thesetheological theses and church rites, the question should be posed about howthey arise from human existence as well as how they can serve it since only thenwould their fully anthropological value be fully manifested. What is more, oneshould refer to a religious phenomenon as such and consider Christianity in itscontext. Christian religion, in spite of its essential separateness from other religions,shares many common features with them. Christians, therefore considerimportant the philosophical question of whether religiousness defines man to thesame extent as the category homo sapiens, homo socialis, homo faber, etc. does&_.e problem of the role that religion plays in human life is also significant. Manyscholars, for example, emphasize the personality-forming role of religion andits role in maintaining man’s mental health;`.Man is then the point of reference when proving the raison d’être of theChristian religion. It is not enough to say that the Church comes from God, wemust also justify that it is necessary for people.Similarly, the problem of verification of the Christian religion does notonly consist in proving that the present-day Church comes from Christ and thatin its historical duration it remains faithful to the will of its founder, but alsoin justification of the thesis that it represents the value necessary for people. Since according to the scholastic principle of verum, it can be considered ensand bonum at the same time. e latter is, however, an anthropological issue.Also dogmatic and moral theology, not to mention practical theology andtheology of internal life, which by their very nature deal with man, is characterizedby an anthropological attitude. We have already mentioned that contemporaryCatholic theology is strongly inclined towards anthropology. It must beadded here that the interests of dogmatics and moral theologians should not belimited to the mere interpretation of revealed truths about man, but should alsotake into account the confrontation of these truths with the experience of a manabout himself. en the relevance and validity of dogmatic theorems will becomeclearer and indications of moral theology will become more convincing.
In this article I first tried to demonstrate that the theory of so-called braindeath is unsustainable from a scientific point of view. +e data that the medicalprofession provides on this subject clearly contradicts such a theory. It is impossibleto prove, on the basis of the knowledge available to this science thatpeople who are in a state of cerebral death are really dead. +e only thing thatthe doctor can say, without exceeding the limits of the discipline he represents,is that these people have a significant degree of brain damage. +is does notmean, however, that the brain is so damaged that is has ceased to perform all its functions. On the contrary, these patients usually show many symptomsof brain activity. Recognition of these sick people as dead, therefore, contradictsthe principles of the medical art.+e acceptance of the theory of so-called brain death has also given riseto many problems from the legal point of view. Recognition as a living or deceasedperson depends on the criteria for brain death, which vary from countryto country. +e law has therefore become arbitrary in such an important areaas human life and death.+e adoption of the theory of brain death on the basis of such un-robustscientific criteria has undoubtedly become possible only through the acceptanceof certain philosophical assumptions that reduce the human to his or herconsciousness. A permanent loss of consciousness was de facto considered to beevidence of human death. +is position contradicts the achievements of Christianthought in the field of philosophical anthropology, which emphasises theunity of the individual and the importance of his or her bodily aspect. Whatis even more important, however, is the fact that modern man tends to thinkin terms of moral utilitarianism. Many people believe that it is possible to sacrificethe life of a person who is seriously ill and who has no hope of improvement(in this case, a person with cerebral death syndrome) for the benefit of otherpatients. +is attitude explains the passivity of many circles and the failureto discuss such an important issue as the rightness or wrongness of the theoryof so-called brain death. It is not without significance that there is a specifictransplant lobby in individual countries, which puts moral pressure on entiresocieties to accept the removal of organs for transplantation from people whoare in a state of so-called brain death, and suppresses the discussion of moralproblems associated with it.It is necessary for the Catholic Church to develop a clear position on thismatter. +is has not yet happened. +ere is even a surprising lack of consensusamong various the authorities. However, some of the hierarchy of the CatholicChurch have already spoken on this matter. +ese include Cardinal Meissner,Archbishop of Cologne, who clearly rejected the theory of brain death as incompatiblewith the principles of the Church’s teaching8'. Pope John Paul IIalso wrote in the encyclical Evangelium Vitae: “Nor can we remain silent aboutthe existence of other, better camouflaged but no less dangerous forms of euthanasia.We would be dealing with them, for example, if, in order to obtain moreorgans for transplantation, we proceeded to collect these organs from donorsbefore they were declared dead according to objective and adequate criteria.”Although these words do not mention the concept of brain death, theyrefer to it indirectly. +is paper was written in order to draw attention to justsuch a moral problem hidden in the concept of so-called brain death.In conclusion, I would like to give the floor to one of the participantsin the discussion on brain death, Dr Tomoko Abe. She wrote: “It is true thatthe latest developments in science and technology have brought many benefits.At the same time, however, they have brought unprecedented confusion in philosophyand culture to our societies. Due to the destructive tendencies of thepresent day, it is becoming increasingly important to establish social standardsto protect the most vulnerable members of society, such as young children andunconscious patients who cannot defend themselves. We therefore concludethat the current diagnostic criteria for brain death should be abolished andthat a worldwide ban on transplants from people with cerebral death syndromeshould be introduced.”88Dr. Abe is not alone in a desire to overthrow the theory of so-called braindeath and to consider its criteria as non-scientific. +e same is demanded bymany other authors. +e voice of the Catholic Church in this matter is undoubtedlyone of the most important. As the greatest authority in the world in mattersof morality and human rights, it cannot fail to explain the issue of so-calledbrain death in its teaching.
Two general remarks arise from the synthetic interpretation of the biblical christocentrismpresented by Saint Hilary. e first concerns the subject of theologicalstudy and biblical studies. e above-mentioned presentation of the argumentsof Hilary implies that the mystery of Christ manifesting itself in history, of whichhe is the creator and interpreter at the same time, constitutes the essence of theologyand exegesis. e biblical senses, considered as the result of biblical andtheological research and study, in this approach are nothing but different aspectsof incomprehensible mystery of Christ. Because the mystery of Christ is revealedin history and is history itself, therefore the theological and exegetical studyis of a historical nature at least in the sense that this mystery can be recognizedby applying the aspect-oriented method by comparing what is contained in theScriptures with what people are currently experiencing in a particular episodeof history, because the creator of the latter is Christ. One could say that it seemsto follow from the last statement, that for Saint Hilary, there are no rigid formsof dogmas established once and for all but one: the incomprehensible mysteryof Christ. Although always and everywhere studied, it will never be understoodand expressed in words. In the act of studying it, a person constantly extractsnew aspects from it. It is the task of the exegete and theologian to update it,to make the faithful acquainted with the complexity of its message. If ordinarybelievers do this even at liturgical meetings, then, according to Hilary, eventhough they have not completed specialist theological and biblical studies, theycan read and interpret the holy text fruitfully.e second remark indicates the conditions sine qua non of the existenceand operation of the theologian, exegete, no matter if he is a specialistor an ordinary faithful. ese conditions are faith in Christ and perservancein participation in the Christological reality of the Church and the communityof the faithful. e above claim does not undermine the value of biblical andtheological studies – as understood by us in terms of erudite knowledge. Scholarlybiblical commentaries and the theological and historical writings of Saint Hilary can be regarded as the denial of such a conclusion. e Bishop of Poitiers,by encouraging his readers – by his own example – to intellectual and moralpreparation for the study of the Scriptures, also emphasizes the pointlessnessof practicing exegesis and theology if it is not accompanied by faith in Christ,in isolation from tradition, the continuity of history, finally in isolation fromthe community of the members of Church.
ree comments on the Book of Genesis and the treatise On the Trinity enabledus to become acquainted with the Augustinian teaching on the image of Godin man in the mystery of Creation. anks to such a narrowing of the source material,we could more carefully and with greater prudence analyze the thoughtsof the Bishop of Hippo. We hope that in this way we managed to avoid the riskof superficiality and we took into account all the statements of Saint Augustineregarding the problem posed. Unfortunately, L. Krupa did not prevent himself from committing this mistakeN8. He did not take up the subject of human natureas an image of God, and completely passed over in silence the polemics of theBishop of Hippo with Gnostics, who regarded the human family as the imageof the Holy Trinity. Based on the analysis carried out, we could see that accordingto Saint Augustine’s image of God in man is to be sought in his soul, andin the strict sense, in this “part” of him, which is focused on the contemplationof eternal ideas. e essence of the image of God is expressed in the ability of thesoul to participate in God’s life. All this reflects, as Saint Augustine states, thetrue honour and dignity which man owes to his Creator. A characteristic featureof God’s image, even a basic one – in view of the Augustinian approach – is itstrinitarian character.Saint Augustine tried to seek the traces of the Holy Trinity everywhere.is significant task was the passion of his life. Finally, he has found the imageof the Holy Trinity in man. He tried to provide his readers with an insight intothis reality through the trinitarian analogies, the source of which he discoveredin the structure of the human soul. Considering the entirety of St. Augustine’steaching on the image of God in man in the mystery of Creation, the analogousimages of the Holy Trinity in the soul seem to be the most interesting for us.On the other hand, like Saint Augustine, however, we are aware of their greatlimitations. For what is created, even in its most beautiful representation, in comparisonwith the Creator will always be in a vulnerable and poor condition.
What conclusions of the Pope’s doctrine are significant for our way of teachingthe treaty on Redemption?/) e lecture should include an analysis of the concrete existential situationof today’s individual, our nation and all modern humanity. Awarenessof the contemporary existential situation and contemporary conditions shouldbe both a starting point in the considerations on the Redemption, their relevanceand indispensability, as does political theology or liberation theology in theirown way, and the basis which makes it possible that lectures on Redemptionwould demonstrate its significance for today’s man and teach people effectiveconcern for specific matters of existence of Others. When talking about theeffects of Redemption, one should ask what is its significance today for human existence, for example in the burning matter of human dignity and rights, orin the field of the Church’s tasks in the world. us, both the starting point andeffects of the Redemption should be presented in a concrete way, in relationto the current socio-historical situation, based on current experience.() All teaching on the Redemption should be based on biblical sources,obviously interpreted in light of the last Council and entire Christian Tradition.Referring – to a greater extent – to the content and statements presentedin the Bible, may help to overcome the abstractness and the one-sidednessof traditional soteriological treaties, which consider Redemption only in termsof substitute compensation, the most perfect sacrifice and individualistic andethical participation in the atonement and merits of Christ.X) It is necessary to harmoniously combine – as the Pope does in his Encyclical– various aspects of the doctrine of the Redemption, o6en interpreted separatelyin earlier theological treaties. In the spirit of such a harmonious synthesis,it is necessary to demonstrate the relationship between the work of Redemptionand the work of creation, between the Incarnation and the Passover of Christ,between man’s Redemption and the Redemption of the whole world, betweenmoral liberation from sin and social liberation from all forms of oppression,the concern for eternal salvation and for authentic humanism in earthy life.Z) Among many biblical categories that provide a closer view on the mysteryof Redemption, it is especially important to present the category of love, notonly in order to overcome the narrow, legal and social approach to Redemptionin terms of satisfaction and merit, but above all because love is a preeminentcategory in the theory of Christian revelation, the attitude and action mostappropriate for God and for every human being, and the source or bond of trueand full communion between people and God.9) One should teach about the Redemption using a concrete language,and not the abstract one. When analyzing the biblical texts it is necessary to explainthat the revelation of the mystery of the Redemption took place gradually,within the framework of history, in the context of certain cultural categories,that people were redeemed from the situation of sin through concrete events,carried out by God throughout history, especially through life, death and resurrectionof Christ.e Christ who lived in a certain place and in a certain time carried outthe Redemption by restoring the broken covenant of mankind with God, andtoday He allows us to enjoy the effects of the Redemption. rough meetingand uniting with Him in faith and love, confirmed and strengthened in thesacraments, each person regains the highest dignity and the possibility of fulldevelopment. us, the teaching on Redemption using a concrete language will be thus also tantamount to emphasizing the historical, Christocentric andpersonalist character of Redemption.Y) Finally, following the biblical approach, one should refrain from confiningoneself to recognize the mystery of the Redemption in a purely objectiveand essentializing manner – which was common in earlier textbooks – fromcarrying out considerations about its essence in isolation from man and hissituation, but instead one should try to recognize this mystery in terms of itsrole in human life and humanity, its significance for specific human history, itsinfluence on human activity and human culture.
"e anthropological upheaval in theology is connected with certain changes in theway of practising philosophy in the (/ and ) centuries. Of course, Kant’s revolutionwas of fundamental importance. With regard to the theological anthropologyof K. Rahner’s situation, it can be described as follows: “…this is a criticalreflection, which does not pass to the agenda over Kant’s ‘Copernican revolution,’but draws attention to the creative role of the subject in the process of cognition.A phenomenological reflection leN its mark on Rahner, from which he took overthe conviction that we perceive existence only through consciousness, more precisely:we learn about the structures of existence through the analysis of the givenconsciousness. So here is the source of the transcendental character of Rahneriananthropology. It is simply a reflection on man at the level of a priori conditions,anticipating external experience. "is is not necessarily a chronological order,but certainly a logical one, since every philosophical question about the externalexistence contains a hidden question about the sense of human existence.”
$e wordings presented by us do not belong to the most popular either in theNew Testament or in the afore-mentioned so-called authentic epistles of St. Paulthe Apostle. It does not mean, however, that they do not have those meanings.God’s word, also by their assistance, tells us about our human life. At this currentstage, we did not manage to possess this gi~ in full, which eternally stays withGod, or eternal salvation. Simultaneously, we are aware, however, that togetherwith the coming of Christ, our situation radically changed for the better. Weare not slaves anymore of such powers as sin or death. It is true that our liberationis neither complete nor final yet. We cannot go to the other extreme,however, and not to admit that we do not belong to them, that Life stays behindus, that He is already an absolute Lord now and Lord of us, ourselves and of allthis, which was created (cf. e.g. Philippians %:&2). In other words, following theApostle of nations, we could describe our current situation in the followingway. As Christians we are already in Christ (Greek: en Christô). In temporality,however, we are the successors of Adam: just as if our fates became “closed”,“programmed” in Adam. We remain beings limited by Death. We still andcontinually experience a frightening burden of its reign. Repeating the wordsof St. Paul we may reflect this aspect of our existence in temporality, reachingfor the expression “in death” as we still belong in its zone. We also “live” in itin some way. However, this is not everything. Our temporal life also has otheraspects. $us, to reflect on them, the Apostle will refer to the mystery of law /Law and to the mystery of what is material, in particular in man himself, to the mystery of thebody (Greek: sôma and sarx). As we noticed, also the last threemay be something negative, captivating a man, not least serving for his good.A man, waiting for his meeting with Christ, or already living with this meeting,is also a living being, also in a pejorative sense, in body (en sômati and en sarki).We can state the same about another of God’s gi~s, about law / Law, as well asabout order, which the Apostle reflects on by the expression “in law” / “in Law”.As we noticed, such a defined image is not unanimously negative. A manliving in a described situation has not lost his chance yet. He needs salvation andmay obtain it. When it occurs, his situation changes. $e transition is radical,although usually a given person gradually experiences it. It is o~en dividedinto their entire life. Most frequently the old order does not disappear at once.It becomes partially abolished, annihilated. It partially becomes transformed,cured. It partially influences us as well. Our temporality is such. And just as such,it constitutes time and place of salvific work of God and an integral part of theDivine economy. And it frequently outgrows our potential of understanding,reminding us at the same time about the place and role of faith, hope and love.One of the aspects of the Pauline vision of salvific work could be presentedin a great outline in this way. It is noticeable in a specific, interesting way in thewordings we come across in e.g. the so-called authentic epistles of St. Paul theApostle. $is, expressed by them, being God’s Word, refers not only to peopleliving in the Apostle’s time. It concerns people of all times. It concerns us also.
+. It is true that the concept of creation takes on theological focus in Israel quitelate. e chosen nation was primarily interested in history and its relationto God, and then asked a question about the beginning of the world. Over time,as a result of historical events, it gradually developed a lesson on creation. Babylonianslavery played a decisive role in the theological reflection on creation.&. e Old Testament texts testify that the statement “Yahweh has made heavenand earth” corresponds to a threefold theological intention. It has at the sametime a doxological, soteriological and polemic character. e Old Testamenttaken as a whole evokes a cosmogonic fact to praise the glory of the God of Israeland emphasise His transcendence, to question the worship of nature, freeingman from the caring cosmic and agrarian forces, and to guarantee salvationfor Israel and the world, relying on the power of God, able to make all thingsnew out of love for his chosen.3. e Old Testament shows us that the theological reflection on the creationof the world and mankind has been expressed in various forms in the historyof Israel, there is no single formula of Israel’s faith in creation, but it is alwaysabout the same faith expressed in a formulation conditioned by the currentcultural context, always with the triple theological intentions mentioned above.is can be seen in the Old Testament writings, starting with the Jehovah andthe priestly writer, through Deutero-Isaiah and the author of the Book of Job,whose faith was later expressed in the first article of the creed: “I believe in Godthe Almighty Father, the Creator of heaven and earth.”
The study is devoted to establishment and research orientation of so-called Pilsen Bulgarian studies. In the Czech academia, Bulgarian studies were traditionally understood as philological field of study (the same situation applies to Czech studies in Bulgaria). However, contemporary globalized world offers much more opportunities for academic interest in Bulgaria. Pilsen Bulgarian studies represent different new model of academic centre based on non-philological grounds. This now fully established group of pedagogues and students created, without being formally institutionalized in the structure of the university, research centre focused on Bulgarian issues which is characterized by wide spectrum of activities and important research results. More attention and support should be focused on research centres of this kind instead of focusing only on well-established, institutionalized and traditional ones.
This paper aims to implement key concepts (naturalized epistemology, principle of charity), which have been developed as a part of the philosophy of language (D. Davidson, W. V. O. Quine), into the methodology of cultural anthropology based on interpretative approach research regarding social actors / examining body. The first part will be focused on explanation of thought experiments radical interpretation in a frame of analytic philosophy of language discussion. The purpose of a second part will be to deal with transfer of previously discussed knowledge into the methodology of cultural anthropology. Using the examples from ethnographical research, the violation of the principle of charity will be demonstrated as well as negative consequences of flawed methodological approach in interpretation of verbal and conative behavior of social actors.
The contribution explores the faith of the early church in the resurrection and its influence on the Pauline view of man. Examining Paul's understanding of the resurrection concept, it considers the inaugurated eschatology schema and apocalyptic structure of his thought. Paul based all the hope for human life on the story of the risen Jesus. He understands it not only as a way of overcoming death, but it also represents for him a source of hope for a new life. In such a life, man’s relationship with God is brought to its fulfillment, enabling full self‑ realization of the human personality. Christ, the new Adam, represents both an ideal and a giver of this new mode of human existence: as Christ has always been, man is thus set free of slavery to sin in him and becomes led by the Spirit of God. Although man is already given the Spirit in his earthly life, Paul does not expect his complete spiritualization before the parousia. Man’s change will happen abruptly and will include his physical transformation. In Pauline thought, Christ’s resurrection represents a promise of eschatological fulfillment of God’s creation act.
The article seeks to address the importance of the spiritual dimension in people suffering from dementia (especially Alzheimer’s disease). Fulfilling spiritual needs is crucial for the good clinical condition of patients with Alzheimer’s disease. There are scholarly studies that show that different pastoral approaches, that focus on meeting the spiritual needs of the sick person, can improve the quality of life for people in early, mild, and even advanced stages of dementia. The article also highlights the theological and anthropological dimensions of the life of those suffering from dementia. It seeks to capture the implications of the disease for both the person with dementia and for pastoral work with them.
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