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Augustyn z Hippony oraz społeczny i aspołeczny wymiar christianae vitae otium

100%

Sońta M.

Stan Rzeczy

2023

issue 2(25) Nieznośna lekkość czasu wolnego

95-112

Celem artykułu jest analiza koncepcji czasu wolnego w myśli Augustyna z Hippony. Wraz z chrześcijaństwem, zabarwionym jeszcze neoplatonizmem, nacechowanie pojęcia otium zmienia się na bardziej pozytywne. To więc Augustyn jako myśliciel stojący na rozdrożu dwóch epok jest tu najciekawszym obiektem refleksji. O ile bowiem wczesne chrześcijaństwo powoli ustanawia nowego rodzaju uniwersalną wspólnotę, Augustyńskie otium warto prześledzić właśnie z perspektywy jego stosunku do wspólnotowości jako takiej. Poza pojawiającą się tu oczywistą niespójnością, która nie jest dla myśli Augustyna czymś wyjątkowym, ujawniają się dwa zawarte w chrześcijańsko rozumianym czasie wolnym bieguny. Z jednej strony ma on charakter społeczny, z drugiej – w istocie jest aspołeczny. Czas wolny, jako czas w zadumie i modlitwie, ma być elementem niezbędnym do prawidłowego funkcjonowania Kościoła jako całości, lecz jest on zarazem dla jednostki przedsmakiem wiecznego, pozaczasowego odpoczynku w Królestwie Niebieskim, choć to jeszcze nie nastało, a swoimi obietnicami radykalnie odbiega od doczesności, jak siódmy dzień stwarzania z Księgi Rodzaju. Artykuł będzie zatem stawiał sobie za zadanie ukazanie, jak te idące w przeciwne strony siły zawierają się w Augustyńskim otium i tym samym nadają mu odmienne sensy.

The aim of this article is to analyse the concept of leisure time in the thought of Augustine of Hippo. With Christianity, which was still tinged with Neo-platonism, the connotation of the term otium took on a more positive meaning. Augustine, as a thinker standing at the crossroads of two eras, is thus a particularly interesting subject for reflection. Early Christianity was gradually establishing a new kind of universal community, and Augustinian otium is worth examining specifically from the perspective of its relation to communality as such. Beyond the apparent inconsistency – which is not unusual in Augustine’s thought – two opposing poles emerge within the Christian understanding of leisure time. On the one hand, it has a social dimension; on the other, it is inherently asocial. Leisure time, as a period of contemplation and prayer, is essential for the proper functioning of the Church as a whole. Yet for the individual, it also serves as a foretaste of eternal, timeless rest in the Kingdom of Heaven – a state that has not yet arrived but that, in its promises, differs radically from earthly existence (much like the seventh day of creation in the Book of Genesis). This article will therefore seek to demonstrate how these opposing forces are contained within the Augustinian otium, giving it distinct and multifaceted meanings.

Muzyka. Od recreatio do contemplatio

99%

Bramorski J.

Forum Teologiczne

2013

vol. 14

35-49

Ancient thinkers, especially Aristotle, underlined the meaning of music in relaxation as the inner ”revival” of a human being. Music had an important place in the Aristotelian concept among the four disciplines constituting the basis of education (grammar, gymnastics, music and drawing). It was not as the other three disciplines subordinated to some activity or useful purpose, but taught the human being how to relax in a decent way. Music did not constitute the component of common entertainment but characterized the attitude of diagogé, in which pleasure joined in beauty in an ethical sense. In Roman culture, it was expressed by the Latin term otium - indicating first of all the freedom of planning your time. In ancient thought, the understanding of relaxation supplied by music (otium musicum) did not restrict itself to recreational dimension only, but referred to the deeper spiritual sense. For music led the human being to contemplating beauty. That conviction was undertaken in the thought of the Church Fathers, especially St. Augustine. The Bishop of Hippo showed it in the dialogue About music as a philosophical discipline, which constitutes the basic condition of contemplation by clearing the mind and moral rebukes. Medieval theology also comprehended music not only as an esthetic form of entertainment, but first of all as the expression of cosmic harmonia mundi, finding its reflection in the spirituality of a person. Music as one of the ways of inner revival (recreatio), leads the human being to contemplation (contemplatio), in other words, to the attitude of admiration over the mystery of God. Such understanding of music reveals its theological dimension – as via pulchritudinis.

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Augustyn z Hippony oraz społeczny i aspołeczny wymiar christianae vitae otium

Muzyka. Od recreatio do contemplatio