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1

La famiglia come icona del Mistero Trinitario

100%

Naumowicz C.

Teologia w Polsce

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2016

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vol. 10

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issue 2

79-96

IT

Nel recente magistero dei papi si trovano alcune affermazioni concernenti la correlazione teologica fra la Trinità e la famiglia umana. Il modello originario della famiglia deve essere ricercato nel mistero trinitario della vita di Dio. Il tema della famiglia come immagine della Trinità rappresenta una sfi da per larifl essione teologica. Qual è il fondamento, la portata e i limiti di un’autentica analogia familiare della Trinità?

PL

We współczesnym papieskim nauczaniu podjęty został wątek korelacji teologicznych między Trójcą Świętą i ludzką rodziną. Pierwowzoru wspólnoty rodzinnej należy szukać w trynitarnej tajemnicy Życia Bożego. W tym obszarze tematycznym trwa dyskusja teologów systematyków; formułowane są pytania dotyczące fundamentu, znaczenia i ograniczeń „rodzinnej” analogii Trójcy. Z jednej strony Trójca jest zwierciadłem rodziny, źródłowym paradygmatem jej stworzonej tożsamości, z drugiej zaś strony rodzina jawi się jako widzialne odbicie niewidzialnej Trójcy. Obie te perspektywy pozostają w interakcji. Refl eksja na temat rodziny chrześcijańskiej jako żywej ikony Trójcy ma znaczenie nie tylko w obszarze dogmatycznym, lecz również etycznym i duchowym.

EN

Recent papal teaching has raised the topic of the theological relationship between the Trinity and the human family. The primordial model of the family is to be sought in the Trinitarian mystery of God’s life. This whole area is still under discussion by theologians; they formulate questions about the foundation, meaning and limitations of an analogy of the family with the Trinity. On the one hand, the Trinity is the mirror of the family, the source paradigm of its created identity; on the other hand, the family is seen as a visible reflection of the invisible Trinity. These two perspectives interact with each other. Refl ection on the Christian family as a living icon of the Trinity is important not only in the dogmatic but also in the ethical and spiritual forums.

2

Cultural Influences on the Brain Science and Theology on Human Specificity

99%

Colagè I., Oviedo L.

Open Theology

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2014

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vol. 1

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issue 1

EN

This paper addresses the timely issue of human specificity in a multidisciplinary perspective. It starts with a brief description of the relationships between science and theology during the last few decades, and notes how the situation has been changing since the beginning of the 21st century. We then suggest how recent scientific developments open up fresh and concrete approaches to human specificity in science and theology, especially when the real import of human cultural complexion is taken into account. In a following section, two fundamental topics are addressed - neural learning and gene-culture co-evolution. We will then discuss the importance of these topics for human uniqueness and culture (as well as their potential limits in supporting the specificity of the human being). Furthermore, we will propose a novel approach, based on the notion of cultural neural reuse (i.e., cultural processes affecting brain anatomy). This approach acknowledges an irreducible role of cultural dynamics in human overall constitution. Cultural neural reuse suggests that one way in which humans are unique is that they are able to shape and transcend themselves. Finally, the implications of this approach will be drawn for theological topics such as the imago Dei doctrine, the notion of self-transcendence, and the integral view of the human being emerging from Biblical and early Christian anthropology.

3

La famiglia come icona del mistero trinitario

93%

Naumowicz C.

Teologia w Polsce

|

2016

|

vol. 10

|

issue 2

79-96

EN

Recent papal teaching has raised the topic of the theological relationship between the Trinity and the human family. The primordial model of the family is to be sought in the Trinitarian mystery of God’s life. This whole area is still under discussion by theologians; they formulate questions about the foundation, meaning and limitations of an analogy of the family with the Trinity. On the one hand, the Trinity is the mirror of the family, the source paradigm of its created identity; on the other hand, the family is seen as a visible reflection of the invisible Trinity. These two perspectives interact with each other. Reflection on the Christian family as a living icon of the Trinity is important not only in the dogmatic but also in the ethical and spiritual forums.

PL

Nel recente magistero dei papi si trovano alcune affermazioni concernenti la correlazione teologica fra la Trinità e la famiglia umana. Il modello originario della famiglia deve essere ricercato nel mistero trinitario della vita di Dio. Il tema della famiglia come immagine della Trinità rappresenta una sfida per la riflessione teologica. Qual è il fondamento, la portata e i limiti di un’autentica analogia familiare della Trinità?

4

Kim jest człowiek? U podstaw antropologii biblijnej

93%

Chrostowski W.

Studia Elbląskie

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2021

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vol. 22

261-279

EN

The two stories of the creation of the world and man that open the book of Genesis (1:1 – 2:4a and 2:4b–25) form the basis of biblical anthropology and thus also of Christian anthropology. Contrary to gender ideology and a strong anthropological crisis, they emphasise that corporality and gender diversity are integral elements of God’s created world order. They show sexuality as a gift connected to, but transcending, the corporeal condition of man and reproducing something of God, who is absolutely incorporeal. Man has been assigned an absolutely unique role in that he is to be a kind of icon of God in the world. The careful choice of Hebrew vocabulary and specific grammar, with clear references to the physical characteristics proper to the male and female sex, emphasise the equality of man and woman. Since the whole man is an image and representation of the incorporeal God, this also applies to his bodily side. The image of God in man is therefore also the rich and mysterious dynamism of sexuality, the fruit of which is love.

PL

Dwa opowiadania o stworzeniu świata i człowieka, które otwierają Księgę Rodzaju (1,1–2,4a oraz 2,4b–25), stanowią podstawę antropologii biblijnej, a tym samym także antropologii chrześcijańskiej. Wbrew ideologii gender i silnemu kryzysowi antropologicznemu podkreślają, że cielesność i zróżnicowanie płci stanowią integralne elementy porządku świata stworzonego przez Boga. Ukazują płciowość jako dar związany z cielesną kondycją człowieka, ale wykraczający poza nią i odwzorowujący coś z Boga, który jest absolutnie bezcielesny. Człowiekowi została wyznaczona absolutnie unikatowa rola polegająca na tym, że ma być w świecie swoistą ikoną Boga. Staranny dobór hebrajskiego słownictwa i specyficzna gramatyka, z wyraźnym nawiązaniem do cech fizycznych właściwych dla płci męskiej i żeńskiej, uwypuklają równość mężczyzny i kobiety. Skoro cały człowiek jest obrazem i odwzorowaniem bezcielesnego Boga, dotyczy to również jego strony cielesnej. Obrazem Boga w człowieku jest więc również bogaty i tajemniczy dynamizm płciowości, którego owoc stanowi miłość.

5

Reinterpretacja teologii imago Dei według modelu nupcjalnego

93%

Krupka A.

Studia Koszalińsko-Kołobrzeskie

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2022

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vol. 29

117-130

EN

The article deals with the topic of reinterpretation of theology imago Dei according to the nuptial mystery model. These considerations were included in the contemporary context of the development of the theology of the image of God. Starting from the thoughts of the Second Vatican Council, there was shown the possibility of recognizing that the basic dimension of being the image of God is the structural openness of man to relationships. Taking into account the postulate of Christological reorientation of theology, along with the statement about the communion-like nature of being the image of God, the advantages and consequences of such a reinterpretation were shown. The main conclusions concern the multi-faceted emphasis on the importance of relations, especially ecclesiastical, in the realization of being imago Dei. The particular value of this reinterpretation was shown on the example of the theology of marriage.

PL

Artykuł podejmuje temat reinterpretacji teologii imago Dei według modelu nupcjalnego. Rozważania te zostały wpisane we współczesny kontekst rozwoju teologii obrazu Bożego. Wychodząc od myśli Soboru Watykańskiego II, ukazana została możliwość uznania, że podstawowym wymiarem bycia obrazem Bożym jest strukturalne otwarcie człowieka na relacje. Uwzględniając postulat chrystologicznej reorientacji teologii, wraz z twierdzeniem o komunijnym charakterze bycia obrazem Bożym, pokazano zalety i konsekwencje takiej reinterpretacji. Główne wnioski dotyczą wieloaspektowego podkreślenia znaczenia relacji, zwłaszcza tych kościelnych, w realizacji bycia imago Dei. Szczególny walor tej reinterpretacji został ukazany na przykładzie teologii małżeństwa.

6

Restoring the image: The confessor and the challenge of pornography

86%

deLadurantaye P.

Teologia i Moralność

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2017

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vol. 12

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issue 2(22)

243-258

PL

Increasingly, many confessors are confronted with penitents who have become involved with pornography. This article provides some statistics illustrating the scope of pornography and then analyzes the harm that pornography causes, both to the dignity of the human person and in relation to the virtues of chastity and justice. The article invites confessors to help penitents understand that involvement with pornography is more than simply breaking a commandment, but rather affects a penitent’s capacity for self-giving and thus one’s authentic emotional and spiritual growth. Confessors should guide penitents who struggle with this issue to cultivate the true vision of human love in place of the distorted image offered by pornographic material. The confessor should be prepared to turn a penitent’s attention to effective spiritual remedies as well as in some cases suggesting a penitent seek professional assistance so that the authentic image of God may be restored and the penitent be helped to attain true freedom from the vice of pornography.

7

Unitary and dualistic aspects of anthropology by Thomas Aquinas in relation to a human being as imago Dei

83%

Slováček P.

Internetowy Magazyn Filozoficzny Hybris

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2020

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vol. 50

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issue 3

1-18

EN

The present text deals with two layers of philosophic psychology/anthropology in the works of Thomas Aquinas and strives to examine the mutual relationships and interrelated meanings between these layers while paying particular attention to the biblical image of a human being as imago Dei. With respect to this aim, the paper contains a justification of the distinction between philosophic psychology, which understands soul as a substantial form of the human being, and dualistic philosophic psychology, which views soul as the subject of activities, or as incomplete substance. This distinction is then confirmed as confronted with the way Thomas Aquinas delimits the human being as imago Dei in his Summa Theologiae, by which means the way we understand this expression becomes more exact, and the importance of Thomas's dualistic terminology, which we encounter in his works, is emphasised at the same time.

8

Wychowanie osoby

83%

Possenti V.

Paedagogia Christiana

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2022

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vol. 1/49

25-48

PL

Kultura postmodernistyczna zdaje się kwestionować sens wychowania osoby, podając w wątpliwość cele wychowania, które wykraczają poza przygotowanie do zaspokajania doraźnych potrzeb oraz negocjowania promowanej przez liberalizm umowy społecznej. Ten kryzys w kwestii wychowania odnosi się zatem do kwestii antropologicznej, do trudności z odpowiedzią na pytanie o istotę człowieczeństwa, sięgającą głębiej niż teorie ewolucjonistyczne; z odpowiedzią, która sięgałaby istoty osoby jako imago Dei. Niniejszy tekst stanowi fragment książki: Człowiek postmodernistyczny. Technologia, religia, polityka (rozdział 4). Autor wprowadza najpierw we współczesny kontekst refleksji nad człowiekiem, aby z tej perspektywy podjąć kwestię wychowania. Jest ono związane przede wszystkim z odkrywaniem prawdy, stanowiącej punkt odniesienia dla rozwoju sumienia. Owa prawda nie jest jednak wytwarzana przez człowieka, ale odkrywana w Bogu, jeżeli podmiot odnosi się do niego w relacji miłości. Prowadzenie wychowanka do odkrycia tej prawdy wymaga od wychowawcy powrotu do idei greckiej paidei. Tylko wówczas możliwe będzie przezwyciężenie współczesnego modelu kształcenia, zorientowanego na cele instrumentalne, i powrót do właściwego humanizmu, którego istotą jest budowanie osoby.

EN

In postmodern culture the purpose of education which goes beyond preparing individuals to meet their immediate needs and focuses on negotiating the social contract promoted by liberalism is questioned. The pedagogical crisis relates to anthropological issues and questions about the essence of humanity, going deeper than evolutionist theories with answers that go down to the essence of a person as imago Dei. This text is an excerpt from the book L’Uomopostmoderno. Tecnica, religione, politica (2009. Genova–Milano: Marietti; chapter 4). This work introduces the contemporary context of reflection on man in order to address the issue of education from this perspective. The education is primarily associated with discovering the truth, which is a point of reference for the development of conscience. However, this truth is not produced by man, but discovered in God if the subject relates to Him in an existential relationship. Leading pupils to discover this truth requires educators to return to the idea of Greek paideia. Only then it will be possible to overcome the contemporary model of education, which is oriented towards instrumental goals, and return to proper humanism, which is oriented towards building people.

9

„Czyńcie sobie ziemię poddaną” (Rdz 1,28). Cywilizacyjny postęp ludzkości w świetle Rdz 1-11

83%

Szymik S.

Verbum Vitae

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2017

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vol. 31

21-44

EN

The aim of the paper is to explore the advancement of human civilization and the role and impact of human beings, who are to be dominant over animals and subdue the earth. The study is based on the texts of Gen 1–11. First, the author examines Gen 1:26-28 and the two important verbs “have dominion over” and “subdue” in their literary and theological contexts. Created man is an imago Dei and as such has domination over animals and the earth as a representative of God. The next step was to examine the biblical texts which illustrate the progressive, unrestricted growth of the economic and cultural possibilities of humankind (cf. Gen 4:2-4.17-22; 9:1-7, 20-27; 11:1-9). Finally, the author discusses the limitations and restrictions inherent in the progress of human civilization. The extraordinary potential of humankind has its limits, since humanity is only the ambassador of God on earth and thus executes duties in his name, while the earth itself is given to all of mankind and not to any one chosen nation or defined group.

PL

Celem artykułu jest analiza tekstów Rdz 1-11 pod katem zawartego w nich orędzia o postępie cywilizacyjnym ludzkosci. W pierwszej części autor analizuje tekst Rdz 1,26-28 w jego kontekscie literackim i teologicznym: człowiek jako "imago Dei" jest reprezentantem Boga na ziemi i panuje nad ziemia i zwierzetami. W kolejnym punkcie autor analizuje teksty obrazujace progresywny rozwój gospodarczy i kulturowy ludzdkości (zob. Rdz 4,2-4.17-22; 9,1-7.20-27; 11,1-9). Pytanie o granice i uwarunkowania władzy człowieka nad swiatem stworzonym zamyka refleksję nad twórczymi mozliwościami człowieka jako reprezentanta Boga na ziemi.

10

Motion of Human Nature towards "Imago Dei" in the Thought of St. Maximus the Confessor

82%

Hupalo M.

Vox Patrum

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2020

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vol. 75

201-228

PL

Myśl św. Maksyma Wyznawcy charakteryzuje się głębokim rozumieniem ludzkiej zmienności i ludzkiego pragnienia Boga. Jest przekonany, że to pragnienie wyraża sam sens ludzkiego istnienia, które polega na tym, by być w relacji i w najwyższym stopniu – w komunii z Bogiem. Natura ludzka nie może istnieć bez tej zmienności; równocześnie Maksym traktuje ją jako pozytywną oraz zamyślaną przez Boga, przeciwnie do idei Orygenesa o poruszalności dusz. Idea zmienności i relacyjności natury ludzkiej jest bardzo wpływowa w nowoczesnej filozofii, ale wciąż potrzebuje klaryfikacji. Maksym Wyznawca mógł by być źródłem nowoczesnej antropologii, która by była jednocześnie głęboko zakorzeniona w tradycji chrześcijańskiej.

EN

St. Maximus the Confessor has a profound understanding of human mutability and human striving for the divine. In his opinion, this striving reflects the very meaning of human existence, which is to be in relation and ultimately in communion with God. Human nature cannot exist without this mutability; at the same time Maximus regards it as positive and intended by God, contrary to Origen’s understanding of the motion of souls. The idea of mutability and relationality of human nature has a profound impact on modern philosophy, but still needs clarification. Maximus might represent an anthropology that is appealing to our time and at the same time deeply grounded in Christian tradition. This article is an attempt to sketch the main lines of Maximus’ argumentation.

11

Czy istnieje możliwość opracowania antropologii wspólnej dla wszystkich chrześcijan?

82%

Bujak J.

Roczniki Teologii Ekumenicznej

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2009

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vol. 1

49-76

EN

The purpose of this article is to give the evidence that the anthropology of imago Dei could be considered as the groundwork for the common anthropology valid for the whole Christianity and it also depicts the vision of man as the answer to the demands of every human being of the postmodernism epoch. The starting point of our reflection is the fact of the return of the interest in anthropology in the 20th century among the theologians of the three great Christian denominations: Orthodox, Protestant and Catholic. When in the 20th century the ecumenical movement appeared, theological anthropology, which both joins and divides Churches, became very crucial and still it is getting more and more important. After many years of ecumenical dialogues we can affirm that, despite the differences, all Christians understand man as a imago Dei – the image of God. He was not only created as such, but has always been, despite the original sin. Man is the image of God One in the Holy Trinity who lives in mutual relations, that is why human being is also highly relational. He lives in the relation with God, with another human being, and with the created world over which he was appointed as the master and manager. All Christian Churches which took part in the ecumenical dialogue agree that the source of this anthropology is the Bible; they will also agree about the original sin and his consequences for the human nature considered in the light of Jesus Christ; finally, they will agree on imago Dei as the foundation of the personal dignity of man. There are still differences, the questions that require more theological work, for example distinction between image and likeness; the concept of theosis – deification present in the orthodox theology and considered as problematic by the protestant theology; the Churches teaching about the ordination of women and homosexuality. At the end of the article we have some examples of the perspectives that give the anthropology of the image of God. This concept of human can help to overcome the contemporary crisis of anthropology, the result of the postmodernism. This anthropology also claims that all Christian Churches are able to give the common answer to the ethics questions such as abortion, euthanasia or genetic manipulations. The author also suggests that all Christian Churches, as the starting point and foundation, should take not only the Bible, but the anthropology of the Fathers of Church as well.

12

Dignity, Equality, Freedom: The EU-Policy Values Viewed Personalistically

67%

Nnamdi Konye M.

Studia Gilsoniana

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2016

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vol. 5

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issue 3

491-526

EN

The author points out that dignity, equality, and freedom are leading themes of the European Union policy and should be respected and upheld if understood personalistically. He agrues that the subjectivity of the individual person, rather than that of the public state, underlines the context of interpreting those themes which are the liberal values the Western society purports to cultivate. Therefore, he claims that dignity is grounded on the understanding of man as imago Dei, equality is doubly grounded in both the unique identity and incommunicability of each human person, and freedom is doubly grounded in the dual responsibility of each human person for his or her actions as well as the responsibility we share for each human life from conception to natural death.

Refine search results

La famiglia come icona del Mistero Trinitario

Cultural Influences on the Brain Science and Theology on Human Specificity

La famiglia come icona del mistero trinitario

Kim jest człowiek? U podstaw antropologii biblijnej

Reinterpretacja teologii imago Dei według modelu nupcjalnego

Restoring the image: The confessor and the challenge of pornography

Unitary and dualistic aspects of anthropology by Thomas Aquinas in relation to a human being as imago Dei

Wychowanie osoby

„Czyńcie sobie ziemię poddaną” (Rdz 1,28). Cywilizacyjny postęp ludzkości w świetle Rdz 1-11

Motion of Human Nature towards "Imago Dei" in the Thought of St. Maximus the Confessor

Czy istnieje możliwość opracowania antropologii wspólnej dla wszystkich chrześcijan?

Dignity, Equality, Freedom: The EU-Policy Values Viewed Personalistically