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1

Zstąpienie Chrystusa do piekieł jako zbawcze wydarzenie w historii zbawienia

100%
Zieziula B.
Rocznik Teologii Katolickiej
|
2012
|
vol. 11
111-120
EN
The history of salvation is God’s design whose purpose is to restore the original balance in the world after the original sin. The plan was carried out by Jesus Christ, the Son of God. Thanks to Him, the idea of a human as a child of God has been renewed. An event called in the Credo ‘descending into hell’ is its part. Hell, originated from ancient traditions, identii ed with the area in-habited by the dead and the land of demons, in Christian religion has gained a new dimension. In the Bible it is perceived as the lower parts of the earth (Ef 4, 9), to which the Son of God descended to lead the unfortunate people who have lived before His Incarnation, to the land of happiness and endowed them with ,,visio beatii ca”. It does not have in common with Origen’s apocathastasis, because Christ descends into hell not to rescue the damned, but the just who have lived before Him. The event does not refer to the one, chosen nation, but all mankind. Thus the idea of salvation is a universal one.
2

PEKLO A SÚČASNOSŤ ALEBO AKO JE TO S PEKLOM

100%
Nandrásky K.
Filozofia (Philosophy)
|
2006
|
vol. 61
|
issue 3
181-207
EN
The paper first depictures the hell according to the traditional doctrines of churches as a place of eternal reprobation. Then it points out that many contemporary Christian believers question the doctrine of eternal tortures to be in accordance with the unconditioned divine love, proclaimed by Jesus of the Gospels. The author's question is: What was the role the ideas of the hell, included also into the New Testament (mainly under the influence of Enoch) played for Jesus himself? His answer is as follows: The Christians have no reason to take the ideas of the hell, widespread in Jesus' time, as a Revelation, even not if Jesus himself would have shared them. They were nothing more than the ideas resulting from the prevailing picture of the ancient world. Jesus did not teach the doctrine of the hell, he instead showed the people the true way of life. According to the author we should accept the Nietzschean critique of Christianity. This critique might lead us to the rediscovery of God as a totality of our possibilities.
3

The Hell of Reenactment

100%
Loba M.
Przegląd Filozoficzny. Nowa Seria
|
2005
|
vol. 14
|
issue 4(56)
311-315
EN
'Huis clos' is a story of a battle between two worlds. One is the world of here and now - which means eternal punishment. The other is the world of what has been done and experienced. In hell everything is fixed, completed, closed, sealed and irrevocable. There is no room for novelty, for new starts or an alteration of what has happened. Yet the hell of eternal reenactment requires repeated relapses in old faults and weaknesses. An understanding of past failures weighs heavily against old customs, and every attempt to make a slightest change in one's character is futile. The world that was left behind has been lively, dangerous, perhaps treacherous to some extent, but always challenging and emotional. The world of present ordeal is dead, cold, ephemeral and without consequence. It is filled with powerlessness and faded emotions. Admittedly, it offers a relief after a lifetime of trials, but it places every actor in a situation that must end in disappointment and frustration.
4

The Hell of Having to Face the Truth

100%
Holowka J.
Przegląd Filozoficzny. Nowa Seria
|
2005
|
vol. 14
|
issue 4(56)
317-331
EN
Two different interpretations of 'Huis clos' are proposed and both are presented as plausible. In the first reading the three protagonists are viewed as victims of the traditional, repressive society. Their difficulties are a result of social discrimination and stubborn adherence to stale morality of sham decency. In the second reading the three characters are viewed as selfish and inconsistent individuals who eagerly satisfy their desires and shamelessly neglect other people's needs. Now their difficulties are fully deserved as a punishment for cultivation of false ideas about their remarkable achievements, grand roles and fictitious obligations to others. Though both reading are plausible, the author argues that the second is more interesting and more characteristic of Sartre's philosophy. To sustain this claim the author offers a new, and rather unorthodox, interpretation of the concepts of 'etre-pour-autrui' and 'etre-pour-soi'. He concludes by presenting Sartre as a champion of an intellectualist ethics based on the concept of authentic life and a critical scrutiny of human motives.
5
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Nowe i stare mapy piekła w literaturze fantasy i science fiction

75%
Trocha B.
Literatura i Kultura Popularna
|
2010
|
vol. 16
53-69
EN
This article takes up an issue of Hell and its sources of attraction in popular literature. The article is divided into four parts. The first part is concerned with the Hell’s images which exist in various mythologies. The second part is dedicated to many examples of mythopoeic Hells in fantasy. The author is focused on Hell’s source, structure, form and its fictional schemata. What is more he characterizes the creatures who live in Spirit World. The maps of the hells in science fiction are another problem of this article. The author states that while the Hell in fantasy has mythic dimension, the Hell in science fiction is described as technological here and now. The last part considers unholy functions beyond the formal and content structure of the literary work. Moreover, the author attempts to consider these functions on anthropological horizon.
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