Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Results found: 4

first rewind previous Page / 1 next fast forward last

Search results

Search:
in the keywords:  spiritual senses
help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
1
Publication available in full text mode
Content available

Il significato della metafora di cuore nella spiritualità di Teofane il Recluso (1815–1894)

100%
Fitsay P.
Polonia Sacra
|
2017
|
vol. 21
|
issue 3(48)
49-66
EN
Spirituality Theophane the Recluse refers to the metaphor of the heart, the source of which is found in the patristic tradition, particularly in the Philokalia. Theophan drawing from the heritage of the Fathers of the Church, appealed especially to the theory of the spiritual senses and identify the heart with the mind (rus. “um”). Using the metaphor of the heart tried to explain the Christian spiritual life, the heart would be a place of a spiritual encounter between God and man. Human being can ‘see’ God only by a spiritual eyes and a pure heart. Theophan also drew attention to the spiritual gifts of discernment and vigilance in the heart.
IT
La spiritualita dell cuore di Teofane il Recluso nasce nella tradizione patristica Orientale e anche nella tradizione della Filocalia. Teofane cerca i sentimenti spirituali nella tradizione dei Padri Orientali come gli azioni del cuore come il ragione (in russo “um”). Nella teoria di Teofane il cuore come l’organo spirituale é il punto dell’incontro e relazione tra Dio e l’uomo. Il Cristiano puo “vedere” Dio solo con gli occhi sprituali e con il cuore puro. Teofane dice che il cuore é il posto dove si svolge la lotta spirituale contro le passioni.
2
Publication available in full text mode
Content available

Zmysły duchowe w duchowości chrześcijańskiej

84%
Zyzak W.
Analecta Cracoviensia
|
2016
|
vol. 48
EN
The author tries to systemise approaches of Christian writers on the subject of spiritual senses. He presents theological bases of the theory of spiritual senses, concepts of its existence, quantity, hierarchy of importance, nature and subject. The text is mainly based on the Holy Bible, Fathers of the Church and the most important theologians dealing with this issue.
PL
Autor próbuje usystematyzować poglądy chrześcijańskich autorów na temat zmysłów duchowych. Przedstawia teologiczne podstawy teorii zmysłów duchowych, poglądy na ich istnienie, liczbę, hierarchię ważności, naturę i przedmiot. Opiera się głównie na danych Pisma Świętego, ojców Kościoła oraz najważniejszych teologów zajmujących się tym zagadnieniem.
3
Publication available in full text mode
Content available

Rola postrzegania duchowego w nauczaniu katechetycznym Jana Chryzostoma

84%
Szczur P.
Vox Patrum
|
2014
|
vol. 62
493-504
EN
Among the works of John Chrysostom is twelve baptismal catecheses which he delivered most probably in Antioch. In these catecheses he tried to explain ceremonies connected with initiation. To realize his goal he appealed repeatedly to the sense of sight and he reminded catechumens/neophytes that everything they see has spiritual significance. This spiritual reality can be recognized by the organ, which he called “the eyes of the soul”, “spiritual eyes” or “the eyes of faith”. All of these terms denote a method of seeing what is in­visible to the eyes of the body. In this way John Chrysostom equipped a neophyte with the eyes of faith able to induce the mind to create spiritual images of space. These images were meant to lead the physical feelings of catechumen/neophyte in the proper understanding of the rites of Christian initiation.
4
Publication available in full text mode
Content available

Rola „zmysłów wiary” w zrozumieniu sakrametów inicjacji chrześcijańskiej według Cyryla Jerozolimskiego

84%
Szczur P.
Vox Patrum
|
2014
|
vol. 61
297-308
EN
St. Cyril of Jerusalem (circa 315-387) in his catecheses before baptism often refers to a feeling of the physical senses – what catechumens have heard and what their “corporeal eyes” have seen. The experience of the physical senses, after Christian initiation, took on a new meaning. Therefore, in his later delivered mystagogical catecheses, based on the thoughts of earlier Christian writers (espe­cially of Origen), he introduced a new set of senses – “spiritual senses”, “senses of faith”, which were according to him the essential key to the correct perception of the divine reality, which is located outside of the visible material world. According to Cyril the feelings of “spiritual senses” – “senses of faith” were closely related to the rituals of initiation. He assumed that each baptized person is able to use the “senses of faith”. Although Cyril does not devalue the feelings of the physical senses, he does not attach too great importance to them. He attaches much more importance to the feelings of the spiritual senses, which always subordinated the physical senses. The article discussed the role of the senses – physical and spiri­tual, which were important in the catechesis of Cyril, because they helped in un­derstanding the essence of the liturgy of the sacraments of initiation.
first rewind previous Page / 1 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.