scholarly journals Mestre Eckhart e Santo Agostinho: a bem-aventurança (beatitudo) consiste em um ato do intelecto ou da vontade?

2019 ◽  
Vol 8 ◽  
pp. 77-100
Author(s):  
José Teixiera Neto
Keyword(s):  
Jesus Christ ◽  
Gospel Of John ◽  
Eternal Life ◽  
De Trinitate ◽  
The Will ◽  
The One

In Chapter XVII of the Commentary on the Gospel of John, Eckhart comments on John 17, 3: «Now this is eternal life: may they know you, the only true God, and the one you sent, Jesus Christ». The comment begins like this: «If the beatitude consists of an act of the intellect or the will, it is an old question. From the words above [from the Gospel of John] it seems that it consists essentially of knowledge and intellect». To make his position clear, Eckhart cites some texts by Augustine, for example: De moribus Ecclesiae; Retracticiones; De beata vitaand De Trinitate. In our work, we intend to show how Eckhart builds his exhibition from Augustine, focusing on the analysis of Chapter XVII of that comment.

The Prologue as a Paschal Hymn

2019 ◽  
pp. 245-270
Author(s):  
John Behr
Keyword(s):  
Jesus Christ ◽  
Gospel Of John ◽  
Human Beings ◽  
The Third ◽  
John The Baptist ◽  
The World ◽  
In Christ ◽  
New Interpretation ◽  
The One

On the basis of the analysis of the Gospel of John given so far, and in particular the celebration of Pascha that began with him, this chapter offers a radically new interpretation of the Prologue to the Gospel of John. Rather than a pre-existing hymn to the Word adopted and modified by the Evangelist, or a Prologue to the Gospel written by the Evangelist himself, explaining how the Word became flesh as the prelude to the narrative that follows, it is argued that the Prologue is best understood as a Paschal hymn in three parts. The first verse celebrates the one who is in first place, the crucified and exalted Jesus Christ, on his way to God, and as himself God. Verses 1:2—5 speak not of creation and the presence of the Word in creation before his sojourn on earth, but of how everything that occurs throughout the Gospel happens at his will, specifically the life that comes to be in him, a light which enlightens human beings, that is, those who receive and follow him. The third part, verses 1:6—18, are a chiastically structured celebration of what has come to be in Christ, where 1:14, ‘the Word became flesh and dwelt in us’ refers to the Eucharist, the flesh that he now offers to those who receive him and so become his body, following on from baptism in verses 1:12–13; the chiastic center of this section is 1:10–11, his rejection by the world but reception by his own, and the beginning and end of this section is the witness provided by John the Baptist.

scholarly journals JESUS CHRIST: THE PARAMOUNT EXEMPLAR OF SPIRITUAL WELL-BEING

2021 ◽  
Vol 101 (2(Ч.1)) ◽  
pp. 221-233
Author(s):  
Джон В. Фішер
Keyword(s):  
Jesus Christ ◽  
Gospel Of John ◽  
Well Being ◽  
Spiritual Health ◽  
Eternal Life ◽  
Spiritual Awakening ◽  
Personal Perspective ◽  
The Bible ◽  
Spiritual Well Being

Instead of directly addressing the theme of this conference, which begins with ‘Problems of spiritual awakening of a personality’, what is included herein is a potential solution to the problem. This paper is written from the author’s personal perspective, as an evangelical Christian. It provides material for each person to ponder and for reflection on well-being. The Bible, and particularly the Gospel of John, is interpreted using the Four Domains Model of Spiritual Health/Well-Being to support the claim that Jesus Christ is the paramount exemplar of spiritual well-being. This model proposes that spiritual well-being is reflected in the quality of relationships that each person has with self, others, nature and God. As Christ showed how to live in harmony in these four domains, which is the ultimate of spiritual well-being, his life provides a foundation for us to emulate. Christ not only showed us how to live in harmony with God, nature, others and self; he provided the way. Each person has the choice, whether or not to follow in his footsteps to achieve the ultimate of spiritual well-being – eternal life with God. If parents, pastoral carers, pedagogues, physicians, politicians and the populace, including pupils, cared for themselves and others in the same manner as would Jesus Christ, what a wonderful world it would be. We would not only be spiritually aware but fully awake.

scholarly journals Heretical doctrine of Photinus of Sirmium in Hilary of Poitiers’ De trinitate

Vox Patrum ◽  
2018 ◽  
Vol 68 ◽  
pp. 283-314
Author(s):  
Ivan Bodrožić ◽  
Vanda Kraft Soić
Keyword(s):  
Jesus Christ ◽  
Word Of God ◽  
Human Soul ◽  
Son Of God ◽  
De Trinitate ◽  
External Strengthening ◽  
Divine Activity ◽  
The Subject ◽  
Hilary Of Poitiers ◽  
The One

This article aims to provide the comprehensive and systematic review of the doctrine of Photinus of Sirmium († 376), based on the work of Hilary of Poitiers De Trinitate composed between 358 and 360. Photinus error is primarily Christological. The first part of the article deals with Hilary’s interpretation of Photinus’understanding of the subject of the Incarnation according to which God the Word/the Word of God was comprehended as a part or one of God’s powers, a mere word, the expression of thought, which does not re­ally differ from God, having no subsistence or existence, so that God is ultimately considered solitary. It is a strict Monarchianism. The second part focuses on Photinus’understanding (based on De Trinita-te) of what was “assumed” of the humanity by the Word of God for the pur-pose of Incarnation, and in which way. Two interpretations referring to Pho-tinus’understanding of the conception of Jesus Christ in Mary, attribute it super­natural causes (the Virginal conception by the non-subsistent Word) and presu­mably quite natural causes. For the purpose of the Incarnation, the Word of God “assumes” (“takes on”) the entire man, conceived in Mary. The “Incarnation”, as such, is accomplished by the extension of the non-subsisting Word and its in/ dwelling in that man. Based on De Trinitate, the third part deals with the effects of “the Incarnation” as it was understood by Photinus. Hilary concludes that it results in two subjects: on the one hand, it is solus communis generis homo who was born of Mary, and on the other hand, the non-subsistent Word of God that dwelt in that man. The union of the man born of Mary and the Word of God – a part of God’s powers – is reduced, by Photinus and in Hilary’s interpretation, to habitatio, temporary and accidental in/dwelling of the Word of God in the man in a manner the Spirit dwelt in prophets. The effect of the in/dwelling of the Word in a man born of Mary (or the dwelling itself) can be taken as prophetal inspiration, animation, consisting of mere external strengthening of the man and empowering him for his and Divine activity, never­theless, man’s vital and, and as it seems operative, principle is his soul. Based on De Trinitate, Divine Sonship or filiation and “deification” of man born of Mary, according to Photinus, seems to be due to the fact that the non-subsisting Word of God – a part of God’s powers – dwells in him, inspiring or animating him by strengthening him and empowering him for divine activity. According to Hilary, Photinus denies pre-existence of the Word, that is, the Son, Christ so he cannot even be the co-Creator of the world. He becomes existent, that is, subsistent only through the Incarnation and birth of Mary. For Hilary, Photinus’ adoptionist position is clear: the man is assumed into the Son and into the God. According to Hilary, in Photinus’ doctrine there is no place for the real Incarnation of the true Son of God. Hilary’s interpretation of Photinus’ under­standing of Jesus Christ, the Son, is that he is not the Word made flesh, nor he is one and the same both God and Man. For Hilary Jesus Christ or Son of God as Photinus understands him is just someone like a prophet (a man) inspired, that is empowered by a Word of God dwelling in him – by a part of God’s powers – for divine activity; ultimately, Hilary reduces him to a mere man, to a creature. The fourth part points out that opinions expressed in the scholarship – based exclusively on the Book Ten of Hilary’s De Trinitate – according to which Photinus, motivated by soteriology, insisted on the wholeness of Jesus’ humanity that is on the fact that Jesus Christ had a human soul, should be taken relatively. To conclude, on the basis of Book Ten of De Trinitate Photinus insisted on the wholeness of the humanity of Jesus Christ, that is, on his possessing of the human soul, just to the extent which he held that he was a mere man (in whom the non-subsistent Word of God dwelt as a Spirit in prophets).

Kroniek van een aangekondigd ontslag. Twee opmerkelijke brieven van Alfons Van de Perre betreffende zijn afscheid als volksvertegenwoordiger in 1919

2007 ◽  
Vol 66 (1) ◽  
pp. 45-63
Author(s):  
Luc Vandeweyer
Keyword(s):  
Political Party ◽  
First World War ◽  
Source Material ◽  
The Other ◽  
World War ◽  
The First World War ◽  
The Will ◽  
The One ◽  
First World ◽  
Member Of Parliament

In deze bronnenpublicatie ontleedt Luc Vandeweyer de parlementaire loopbaan van de geneesheer-politicus Alfons Van de Perre: hoe hij in 1912 feitelijk  tegen wil en dank  volksvertegenwoordiger werd, zich anderzijds blijkbaar naar behoren kweet van zijn taak en tijdens de eerste verkiezingen na de Eerste Wereldoorlog (1919) zijn mandaat hernieuwd zag maar meteen daarop ontslag nam. Volgens de bekende historiografische lezing was de abdicatie van de progressieve politicus een daad van zelfverloochening die enerzijds werd ingegeven door gezondheidsmotieven en  anderzijds was geïnspireerd door de wil om de eenheid binnen de katholieke partij te herstellen. De auteur komt op basis van nieuw en onontgonnen bronnenmateriaal tot de vaststelling dat Van de Perres spontane beslissing tot ontslag in de eerste plaats een strategische keuze was: in het parlement, waar hij zich overigens niet erg in zijn schik voelde, kon hij minder invloed uitoefenen op de Vlaamse beweging dan via de talrijke engagementen waarvoor hij voortaan de handen vrij had. Eén ervan was die van bestuurder én publicist bij het dagblad De Standaard.________Chronicle of the announcement of a resignation. Two remaekable letters by Alfons Van de Perre concerning his resignation as a Member of Parliament in 1919In this source publication Luc Vandeweyer analyses the parliamentary career of the physician-politician Alfons Van de Perre and he describes how Van de Perre became a Member of Parliament in 1912 actually against the grain, yet how he apparently did a good job carrying out his duties. During the first elections after the First World War (1919) Van de Perre found that his mandate was renewed, but he handed in his resignation immediately afterwards. According to the familiar historiographical interpretation the abdication of the progressive politician was an act of self-denial, which was prompted on the one hand by health reasons and on the other hand inspired by the will to restore unity within the Catholic political party. On the basis of new and so far unexplored source material the author concludes that the spontaneous decision by Van de Perres to hand in his resignation was above all a strategic choice: in the Parliament, which he did not much enjoy anyway, he could exert less influence on the Flemish movement than via his numerous commitments, which he was now free to take on. One of these was the post of director as well as political commentator of the newspaper De Standaard.

The New Testament and Intellectual Humility

2018 ◽  
Author(s):  
Grant Macaskill
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Intellectual Humility ◽  
Christian Communities ◽  
The New Testament ◽  
The Holy Spirit ◽  
Sacrificial Love ◽  
The One ◽  
The Mind

This book examines how the New Testament scriptures might form and foster intellectual humility within Christian communities. It is informed by recent interdisciplinary interest in intellectual humility, and concerned to appreciate the distinctive representations of the virtue offered by the New Testament writers on their own terms. It argues that the intellectual virtue is cast as a particular expression of the broader Christian virtue of humility, which proceeds from the believer’s union with Christ, through which personal identity is reconstituted by the operation of the Holy Spirit. Hence, we speak of ‘virtue’ in ways determined by the acting presence of Jesus Christ, overcoming sin and evil in human lives and in the world. The Christian account of the virtue is framed by this conflict, as believers within the Christian community struggle with natural arrogance and selfishness, and come to share in the mind of Christ. The new identity that emerges creates a fresh openness to truth, as the capacity of the sinful mind to distort truth is exposed and challenged. This affects knowledge and perception, but also volition: for these ancient writers, a humble mind makes good decisions that reflect judgments decisively shaped by the sacrificial love of Jesus Christ. By presenting ‘humility of mind’ as a characteristic of the One who is worshipped—Jesus Christ—the New Testament writers insist that we acknowledge the virtue not just as an admission of human deficiency or limitation, but as a positive affirmation of our rightful place within the divine economy.

scholarly journals Faith and Rhetoric in Giles of Rome

Vivarium ◽  
2019 ◽  
Vol 57 (1-2) ◽  
pp. 1-21
Author(s):  
Nicolas Faucher
Keyword(s):  
Thirteenth Century ◽  
Psychological Process ◽  
Natural Control ◽  
Philip The Chancellor ◽  
The Will ◽  
Affective Bias ◽  
The One ◽  
Rhetorical Discourse ◽  
D 23

AbstractGiles of Rome’s view of faith in the reportatio of his questions on book III of the Sentences (q. 38, d. 23) is founded on a likening of faith to rhetoric. The firm intellectual assent that characterizes them both is caused by the will, motivated by emotion, or affective bias. This paper argues that this is made possible by Giles’ move away from Aquinas’ position on the assent produced by rhetorical discourse, which Aquinas thought to be of little certainty, while Giles affirms that, based on the will’s natural control over the intellect, it can be as certain as faithful assent, and that the psychological process that produces it can serve as a model for that which produces faithful assent. The new function Giles gives to rhetoric underlines the evolution of thirteenth-century views on faith, as shown through a comparison of Giles’ view with two other doctrines of faith that use examples similar to the one Giles employs: those of Philip the Chancellor and Peter John Olivi. For the former, faith founded on affective bias is a typical example of non-virtuous faith, while for the latter, just as for Giles, it is the very model of virtuous faith.

„Gyertek, nézzétek meg!”

2021 ◽  
Vol 24 (1) ◽  
pp. 93-109
Author(s):  
Levente Balázs Martos
Keyword(s):  
Gospel Of John ◽  
The Other ◽  
Fourth Gospel ◽  
The Bible ◽  
The One ◽  
Fundamental Values

The concept of motivation is related to the encouraging effect on others on the one hand and the reasons for our own actions on the other. Motivation always reflects a specific set of values and tools, as well as behavior. In our short study, some of the fundamental values characteristic of the Bible will be presented, and then we observe the motivating presence of Jesus for his disciples in the narration of the fourth gospel, the Gospel of John.

scholarly journals Pomiędzy tradycją zakonu a tradycją rodu – treści ideowe fasady kościoła Benedyktynek pw. św. Katarzyny w Wilnie

Artifex Novus ◽  
2019 ◽  
pp. 58-75
Author(s):  
Anna Sylwia Czyż
Keyword(s):  
Community Life ◽  
The Family ◽  
History Of ◽  
The Will ◽  
The Common ◽  
Grand Duchy Of Lithuania ◽  
The One ◽  
The Military ◽  
The Church ◽  
Grand Duchy

ABSTRAKT Sprowadzone do Wilna między 1616 a 1618 r. benedyktynki utworzyły niewielką i skromnie uposażoną wspólnotę. Ich sytuacja zmieniła się w 1692 r., kiedy to dzięki bogatym zapisom Feliksa Jana Paca mogły wystawić murowany kościół konsekrowany w 1703 r. Hojność podkomorzego litewskiego nie była przypadkowa, bowiem do wileńskich benedyktynek wstąpiły jego córki Sybilla i Anna, jedyne potomstwo jakie po sobiepozostawił. Z nich szczególne znaczenie dla dziejów klasztoru miała Sybilla (Magdalena) Pacówna, która w 1704 r. została wybrana ksienią. Nie tylko odnowiła ona życie wspólnoty, ale stała się również jedną z najważniejszych postaci ówczesnego Wilna. Po pożarze w 1737 r. Sybilla Pacówna energicznie przystąpiła do odbudowy klasztoru i kościoła, którą kończyła już jej następczyni Joanna Rejtanówna. Wzniesioną wówczas według projektu Jana Krzysztofa Glaubitza fasadę ozdobiono stiukowo-metalową dekoracją o indywidualnie zaplanowanym programie ideowym odwołującym się i do tradycji zakonnej i rodowej – pacowskiej. W fasadzie wyeksponowano ideały związane z życiem benedyktyńskim sytuując je wśród aluzji o konieczności walki na płaszczyźnie ducha i ciała, włączając w militarną symbolikę także konieczność walki z wrogami Kościoła i ojczyzny oraz charakterystyczną dla duchowości benedyktyńskiej pobożność związaną z krzyżem w typie karawaka oraz zOpatrznością Bożą. Jednocześnie przypominano o bogactwie powołań w klasztorze benedyktynek wileńskich przyrównując mniszki do lilii. Porównanie to dzięki obecności w fasadzie herbu Gozdawa (podwójna lilia) oraz powszechnego w XVII i XVIII w. zwyczaju określania Paców „Liliatami” można było odnosić także do ich rodu, w tym do zasłużonej dla klasztoru ksieni Sybilli. Tak mocne wyeksponowanie fundatorów było nie tylko chęciąupamiętnia darczyńców, ale wraz z całym architektonicznym i plastycznym wystrojem świątyni wiązało się z koniecznością stworzenia przeciwwagi dla nowego i prężnie rozwijającego się pod patronatem elity litewskiej klasztoru Wwizytek w Wilnie. Przy tym charakter dekoracji fasady kościoła pw. św. Katarzyny wpisuje się w inne fundacje Paców: kościół pw. św. Teresy i kościół pw. śś. Piotra i Pawła będąc ostatnią ważną inicjatywą artystyczną rodu w stolicy Wielkiego Księstwa Litewskiego. SUMMARY The Benedictines, who had been brought to Vilnius between 1616 and 1618, formed a small and modest community. Thanks to the generous legacy of Feliks Jan Pac, in 1692 their situation changed as they could erect a brick church, which was then consecrated in 1703. The generosity of the Lithuanian chamberlain was not a coincidence; his two daughters, Sybilla and Anna, the only offspring he left, had joined the Benedictine Sisters in Vilnius. Sybilla (Magdalena) Pac, who became an abbess in 1704, was particularly important for the history of the monastery. Not only did she renew the community life, but she also became one of the most important personalities of the then Vilnius. After the fire in 1737 Sybilla Pac vigorously started rebuilding the monastery and the church, which was completed by her successor, Joanna Rejtan. The facade which was then erected after Johann Christoph Glaubitz’s design was adorned with stucco and metal decorations with a perfectly devised ideological programme which referred to the tradition of the order and to the one of the Pac family. The facade presented ideals connected with the Benedictine life, which placed them among the hints of having to fight at the level of spirit and body, incorporating among the military symbols also the need to fight the enemies of the Church and the state, and the typical for the Benedictine spirituality piety connected with the Caravaca cross and the Divine Providence. At the same time, it reminded of the Benedictine vocations comparing nuns to lilies. This comparison, due to the presence of the Gozdawa coat-of-arms (double lilie) and the common nickname of the Pac family in the 17th and 18th cc. “the Liliats”, could also apply to their lineage, including the abbess Sybilla and her services to the monastery. Exposing founders in such an emphatic way was not only the will to immortalise them, but was also, together with the entire architectural and artistic decor of the church, connected with the need to counterbalance the new and dynamicallydeveloping Visitation Monastery in Vilnius. At the same time, the nature of the facade decoration of the Church of St. Catherine is in line with other foundations of the Pac family: St Theresa’s Church and the St Peter and St Paul Church, and was the last significant artistic initiative of the family in thecapital of the Grand Duchy of Lithuania

scholarly journals Between Heaven and Earth: Family ownership versus rights of monastic communities. The Theodosian Code and late antique legal practice

2020 ◽  
pp. 117-170
Author(s):  
Marzena Wojtczak
Keyword(s):  
Roman Law ◽  
Late Antique ◽  
Christian Communities ◽  
Literary Sources ◽  
Monastic Communities ◽  
The Will ◽  
The One ◽  
Secular Power ◽  
The Relationship ◽  
Heaven And Earth

This article investigates the relationship between the legislation introduced in the field of proprietary rights assigned to various Church entities and the practice of accumulation of wealth by the monastic communities in late antique Egypt. On the one hand, among the literary sources the predominant theme concerning Egyptian monasticism is the idea of voluntary poverty and renunciation of worldly possessions aimed at the pursuance of a contemplative life. On the other hand, the papyri offer insight into monastic life that does not seem to have been entirely detached from the outside world. In this vein, the laws of Valentinian I and Theodosius II clearly indicate that monks and nuns continued to own property without disturbance after undertaking religious life. In addition, Theodosius the Great and later emperors restricted the freedom of certain groups of citizens to disown their property, rendering the Christian ideal of voluntary poverty not always feasible. It is only with Justinian that the rules regarding monastic poverty are shaped and set by the secular power. The incentive for this study is to check for any conflict between the principles of classical Roman law in the field of private ownership and imperial legislation included in the Codex Theodosianus. Giorgio Barone-Adesi observed the tension that took place between the Christian communities and their corporations that were allotted ever broader privileges and the Roman principle of preservation of the property within the family unit. There is, however, still some room left for discussion since not all the data easily adds up to an unequivocal conclusion. In this analysis, the Code is treated as a measure for taking a stand by the legislator in the dispute between the will of the owner, recognition of the rights of the heirs and family members, and finally the privileges granted to the religious consortia.

LIMITS OF JUDICIAL DISCRETION IN ASSESSING THE LEGAL BEHAVIOR AND LEGAL EFFECTIVENESS

2021 ◽  
Vol 10 (6) ◽  
pp. 84-100
Author(s):  
N.V. ZAYTSEVA
Keyword(s):  
Civil Society ◽  
Law Enforcement ◽  
Legal Regulation ◽  
Current Level ◽  
Judicial Discretion ◽  
Social Phenomenon ◽  
Formal Approach ◽  
The Will ◽  
The Law ◽  
The One

The article is devoted to the study of the concept of legal effectiveness in the context of the goals and purpose of law in general and separately in the private law relations. Since the law is a complex social phenomenon, the author paid special attention to the issues of refraction of normative tasks through the prism of judicial discretion. Law enforcement practice, on the one hand, shows the viability of a particular norm and its compliance with the current level of development of civil society, however, it can also distort the spirit of the law, which will not allow achieving the necessary legal result. Judicial discretion regarding the interpretation of certain legal elements and in assessing the behavior of participants in legal relations can lead to the transformation of legal relations, which does not allow to realize the goals set by the subjects. It is noted that the regulation of the limits of judicial discretion would help to ensure effective legal regulation. Assessing the behavior of participants due to the lack of mechanisms for proving the actual intentions of the parties is difficult for most countries of the continental legal system; therefore, a formal approach prevails and qualifies the will of the parties recorded exclusively in writing.

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