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1

BETWEEN SINFULNESS AND BEING CHOSEN. GOD-MAN RELATIONSHIP IN MESOPOTAMIAN MYTHOLOGY (Pomiedzy grzesznoscia a wybraniem. Relacja bog-czlowiek w mitologii mezopotamskiej)

100%
Ulanowski K.
Przegląd Orientalistyczny
|
2010
|
issue 3-4 (234-235)
141-154
EN
The understanding of the Mesopotamian civilization, especially the relations between humans and gods, is hardly known. The advanced and long-lasting studies have entitled us to establish the picture of a culture in which these relations where fundamental for its correct existence. From this perspective, the question of being chosen or rejected by gods is of great importance. This article seeks to find divine reasons for finding humans sinful or pious. Gods' attitudes are one thing, another one is how people obtained this knowledge. It is a question of communication between gods and humans. In Mesopotamian history, men treated gods with great respect and anxiety that was related to the definition of divine which can be rendered with an Akkadian term 'mellamu'. If one accepts such a division into two different worlds, could one find any notion of human disagreement for being totally subordinated? Is it right to talk about human disobedience or even revolt? Who from among animated beings was strong enough to object the powerful gods? This paper discusses the attitudes of heroes and kings who in their deeds challenged the 'perfect world' created for men by gods. Not only examples of gods' attitude towards humans are analysed but also the ways of human understanding of their own role in the world.
2
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Pokles vědomí viny a hříchu – perspektivy teologické etiky

100%
Šrajer J.
Studia theologica
|
2009
|
vol. 11
|
issue 2
61-68
EN
The article reflects the discussed problem of today, the diminution of the sense of fault and sin. Here, the attention is paid to the matter of possible causes and connections of this diminution of the moral fault and sin, which are indicated by the author. This, at the same time, contributes to the ambivalence and divarication of the man of today. The article adverts to some perspectives towards the resolution of this thematic range in the theological ethics.
3

THE PROBLEM OF AGGRESSION IN RELIGIOUS-MORAL EDUCATION (Problem agresji w wychowaniu religijno-moralnym)

88%
Slotwinska H.
Roczniki Pastoralno-Katechetyczne (Pastoral and Catechetical Annals)
|
2011
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issue 3(58)
193-214
EN
The article starts with a presentation of various definitions of aggression. Then the author presents different divisions of aggression, the factors that cause it, and the circles, in which aggression most often occurs. The next stage is presenting aggression as moral evil, to which a believer may not be indifferent. Counteracting aggression and stopping the aggression that already exists, is the last part of the present article. The definitions quoted in the article allow one to understand better not only the concept of aggression, but also its causes and results. The knowledge of the specific circles and of the factors causing aggression is very significant in the educational process. Every aggressive act, or even the intention to commit it, is morally evil. The awareness of this should incline both the teachers and the pupils to counteract aggression, as well as to refrain from aggressive acts, or weaken the aggressive acts that already exist.
4

Жіноче тіло в релігійному просторі: від спокуси до гріховності (на матеріалі оповідання Юліана Шпола)

88%
Syradojewa O.
Slavica Wratislaviensia
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2011
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vol. 153
591-595
EN
The paper provides insight into the concept of body in the context of Yulian Shpol’s short story Syabro the Merry Shoemaker. It is suggested to consider the female body as a factor of temptation for men’s ego, as a passion for the taboo. To some extent the female body is a trophy for masculine principles. The temptress always needs man’s positive evaluation. And his approval of the female body is what leads to erotic discourse in the short story. First of all, female body as an object of sin is regarded from the perspective of adultery that in religious space is an unspeakable sin. The body in the proposed short story condenses three dimensions: body — adultery, body — provoker, body — rebellion.
5

Mорфологія сексу в дзеркалі української барокової літератури [пролегомени])

88%
Uszkałow Ł.
Slavica Wratislaviensia
|
2011
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vol. 153
509-524
EN
The article investigates the major forms of the manifestation of sexuality in various genres in the Ukrainian literature of the 17th-18th cc., from penitentialities via hagiography to indicent poetry. The author argues that, in spiritual genres, sexuality problems were largely raised in the discussion of the mistery of marriage and the sin of “uncleanness.” yet the true nature of sex is exposed in the indicent poetry of “wandering priests” which gave rise to specific “poetics of the body.”
6

Czeskie ciało Boga

75%
Łazarz R.
Slavica Wratislaviensia
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2011
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vol. 153
683-692
EN
Christian perception of personal God is to a large extent based on the embodiment of Christ. This is also the source of the physical image of God’s body. Present in the last supper, as well as the perception of Church as the mystical body of Christ. Both images are present — in various ways — in different forms of Hussite movement. The Eucharistic question became the principal axis dividing the movement into two groups: the Calixtines, who acknowledged the real presence of Jesus in the Sacrament (consubstantiation) and the Taborites, who interpreted His presence as symbolic. To discuss the relation between the Czechs and God’s body it is most important to focus on the question of ecclesiology. It is in this question that the teaching of Jan Hus is most clearly formulated — Church being the community of the chosen people. Hus stresses the importance of proper participation in Church life, e.g. listening to God’s word in the mother tounge. Jan Hus did not intend to limit the Church to its national dimension, but his teachings brought about this effect as well. The followers of Hus tended to identify the genuine Church of Christ with the Czech country and language because nowhere else the Word of God could be understood in Czech. The final aspect concerning the relation between body and God is the sinfulness of the human body. The Calixtine theologists draw conclusions similar to those drawn by the Catholic thinkers. They accept the existance of Purgatory as the place of the post-death torment on the body and soul. The Taborites firmly oppose such beliefs, teaching of the necessity of punishment for sin directly on Earth, because after death it will not be possible.
7

Voshozhdenie k Utopii, ili uroki odnogo sotsialno-ekonomicheskogo eksperimenta

75%
Melnyk L. G.
Mekhanizm Rehuluvannya Economiky
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2012
|
vol. 2 (56)
37-45
EN
The paper considers some of the issues of the existence and development of the Krestovozdvizhensk labour brotherhood of N. Nepluiev. The issues of faith, the existence of a single "soul", sin overcome, an act of faith, love and work in the Brotherhood are considered.
8

THE CHARACTER OF NASTASYA FILIPPOVNA BARASHKOVA FROM THE PERSPECTIVE OF KIERKEGAARD'S PHILOSOPHY

75%
Burzynska M.
Slavia Orientalis
|
2007
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vol. 56
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issue 4
477-497
EN
The aim of the text is to analyse the character of Nastasya Filippovna (from Dostoevsky's novel 'The Idiot') and to explain her paradox through the notions of anxiety and despair taken from the philosophy of Soren Kierkegaard. The psychological, theological, and philosophical descriptions in 'The Concept of Anxiety' (concerning anxiety) and 'Sickness unto Death' (concerning despair) are referred to moments from the heroine's life, to her and other characters' expressions, and to the theses and interpretations concerning Nastasya's character expressed by researchers of Dostoevsky's works. Kierkegaard's and Dostoevsky's understanding of a man was strongly influenced by the perspective of Christian faith, itself paradoxical and incomprehensible. From the point of view of the Danish philosopher, Barashkova's absurd deeds may be understood (and explained) as resulting from her anxiety about her own 'original sin', which she had not committed, but whose commitment she, misled by her own innocence, took for granted and started to make desperate attempts to ensure herself that she had already been lost for the rest of eternity. For this reason, she ran away from Prince Lev Myshkin many times, although until the very end he kept offering her his help and an opportunity to lead a respectable life. Deeds of Nastasya Filippovna can be understood as an evidence for her despair, which, described by Kierkegaard as 'sickness unto death', is the other phenomenon leading to eternal loss. For the Danish philosopher, despair is the greatest sin itself, as it is the reverse of faith: lack of it. A man who did not lose his faith believes that God can forgive any sin, since for the Lord nothing is impossible. Nastasya lacks this faith and therefore, from Kierkegaard's point of view, she seems to be eternally lost. However, some researchers of Dostoevsky's works (as e.g. Elzbieta Mikiciuk) claim, that the symbolic presence of the suffering Christ in Nastasya's life to its very end in Rogozhin's house (cf. Holbein's painting of 'Christ in the Grave', considering the meaning of the woman's name: Anastasis – 'resurection', and 'barashek' - ‘Lamb') is the manifestation of the Christian hope for the unhappy woman, as her suffering was much deeper and stronger than her sins. Therefore the described heroine of Dostoevsky's novel seems to be the evidence for the paradoxical role of anxiety, despair and suffering in the existence perceived from the Christian point of view.
9
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«ΚΑΤΑ ΔΙΑΝΟΙΑΝ» ΑΜΑΡΤΑΝΕΙΝ ΚΑΤΑ ΤΟΝ ΑΓΙΟ ΜΑΞΙΜΟ ΤΟΝ ΟΜΟΛΟΓΗΤΗ ΚΑΙ Η ΛΕΙΤΟΥΡΓΙΑ ΤΟΥ ΝΟΥ ΚΑΤΑ ΤΟΝ ΑΡΙΣΤΟΤΕΛΗ

75%
Pittaras T. C.
Konštantínove listy
|
2017
|
vol. 10
|
issue 1
25 - 35
EN
The article is an attempt to demonstrate the role of mind (νούς) when a human being commits a sin, according to the teaching of St. Maximus the Confessor, while the function of mind was analysed by Aristotle, centuries ago. The author, at first, clarifies the relation of sin to the God’s creation, based on St Maximus’s theology. After that, he presents the Maximian division of the sinners, into unwilling (αδιαθέτως) and willing (ενδιαθέτως) sinners, and he tries to explain how the mind works in the passionate world of the second ones, by using the senses, the imagination and the memory. Finally, he deals with the Aristotle’s notion of mind, such as its definition, its functional division and the usage of sensation, imagination and memory while it acts (νοείν).
10
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„Współczesna” antropologia chrześcijańska

75%
Pańkowski J.
ELPIS
|
2012
|
vol. 14
|
issue 25-26
117-132
EN
Christian anthropology, corresponding to the dignity of man, tries to respond to the challenges that contemporary world asks to the modern world. That world often demands redefinition of the man in the name of justification of his weaknesses. In the center of Christian anthropology is the teaching of human salvation. However, it requires a good knowledge of the nature of his illness and decline. Sin turns out not to be an ethical and moral phenomenon, but more the metaphysic and spiritual. Christian anthropology is realized in the man’s knowledge by himself strengthen by the Grace of the Holy Spirit.
11

Przesłanie dotyczące grzechu i nawrócenia w Dziejach Apostolskich

75%
Adamczyk D.
Rocznik Teologii Katolickiej
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2012
|
vol. 11
23-34
EN
The message of sin and repentance is one of the crucial themes of the second part of Luke’s work. The author stresses Israel’s guilt and the gravity of every sin. Using the case of Ananias and Sapphira he emphasizes the fact that sins are punished. That is why Peter in his speeches points the necessity of repentance and penance and exhorts people to be baptised ‘in the name of Jesus Christ for the forgiveness of sins’ (Acts 2, 38). Giving up sin is the precondition for forgiveness, which is stated in the fragment on Simon in Acts 8, 18-24.
12

Czy grzechy innych mogą być moimi?

51%
Zwoliński A.
Studia Socialia Cracoviensia
|
2009
|
issue 1
89-108
EN
Can the sins of others be mine? The problem of so called others’ sins. In many situations a sin could not possibly have taken place had it not been for a prohibition, an encouragement of others, inappropriate advice, others’ praise or even aid followed by silence, lack of punishment or even acquittal of the sins of others. The mystery of sins of others is the fact that the architects of immense evil may be those who have not previously shown any predisposition or inclination to such atrocities. „The death of man” is the most tragic consequence of sins of others. The present study is an attempt to analyze his phenomenon.
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