scholarly journals Grundtvig og Kierkegaard

1991 ◽  
Vol 42 (1) ◽  
pp. 165-170
Author(s):  
Hellmut Toftdahl
Keyword(s):  
Mass Culture ◽  
Personal Experience ◽  
Human Life ◽  
External Pressure ◽  
Spiritual Life ◽  
Personal Attitude ◽  
Folk High School ◽  
Material Conditions ◽  
The Individual ◽  
The Church

»Grundtvig and Kierkegaard «Otto Bertelsen: ‘The Dialogue between Grundtvig and Kierkegaard’. Published by CA. Reitzel, Copenhagen, 1990, 129 pp.By Hellmut ToftdahlThe comparison between Kierkegaard and Grundtvig has presented a temptation for many scholars. It has led to widely different conclusions about similarities and differences. Each generation, intent upon seeking a deeper understanding of the conditions of human life and the existential message of Christianity, is likely to find that a personal attitude to the two giants in the spiritual life of the 19th century must inevitably be taken.Otto Bertelsen not only compares the ideas of the two thinkers, but also reviews them in a mutual perspective. The material provided is comprehensive and proves that the two knew each other very well. The writer also makes convincing conjectures about what they may have meant by this or that passage, and what they may have read from each other’s works. This makes for a vivid and captivating presentation and prepares for the main thesis of the book: that the dialogue between them was more extensive than has been assumed to far. In particular, the admiration felt by the young Kierkegaard for the rebellious Grundtvig, who announced that the Word of the Lord was missing in His own House, and brought himself in opposition to the Establishment with .The Rejoinder of the Church. (‘Kirkens Genmæle’), is lucidly described so as to show how the reformer dream was a characteristic they shared. Grundtvig wanted an ‘external’ reformation by making the national church so free that even a Kierkegaard would be able to be a clergyman in it. Kierkegaard wanted an ‘internal’ reformation by presenting the Christian demand in such radical terms that everybody must desist from being counted as ‘Witness for Truth’. If he was only allowed this ‘concession’, not one iota of change in the existing church government would be required. The writer points out that during the Church Battle Kierkegaard becomes so radical in his attacks on the Christian church that the Establishment would not have been able to survive if it had accepted the criticism.Aspects of material history are also included in the comparison. Bertelsen shows how they were both keenly aware of the suppression of the proletariat by the established church. But for both of them, social indignation was an emotion, closely linked with the charity of Christianity and a universal, liberal understanding of how miserable material conditions may deprive man of his dignity. Neither of them harboured any notions of a class revolution, but they both shared worries that a democratic, materialistic mass culture will lead the individual away from its destiny as a .divine experiment.. To Kierkegaard the cure against this would consist in an intensification of the spiritual life of the individual, while Grundtvig counted on raising the consciousness of the individual through enlightenment of the people. Bertelsen intimates that Grundtvig and Kierkegaard ‘might, together, re-vitalize the folk high school’.The book should be recommended as a quick, but thorough and honest introduction to both thinkers. It shows that the need for a personal experience of religion has not been invented by new-religious movements of the present time, but was a vital challenge for the stagnant understanding of Christianity of the previous century. It also shows that the theology of personal experience does not necessarily contest the validity of the belief that the Christian faith is essentially something unchangeable that exclusively depends on the faith in Christ. Now, towards the end of this century, which, after substituting ideologies for religion, sees ideologies crumbling, the book serves as a reminder of what we lost when we turned materialism and the social state into the Absolute.With regard to the question of maintaining one’s original identity under the external pressure from a massive socialization, which is both powerful and systematic, the dialogue between the two thinkers has acquired a renewed relevance, not just for individuals, but for whole peoples whose identity and living space is threatened by the paternalistic systematization of the present. Bertelsen’s book is a good book for Danes to bring with them into the coming Europe!

Pengaruh Media Sosial bagi Tugas Penggembalaan Imam pada Era Revolusi Industri 4.0

2020 ◽  
Vol 19 (2) ◽  
pp. 190-212
Author(s):  
Avelinus Moat Simon
Keyword(s):  
Social Media ◽  
Research Method ◽  
Qualitative Method ◽  
Industrial Revolution ◽  
Human Life ◽  
Spiritual Life ◽  
Church Members ◽  
The Church

In the age of Industrial Revolution 4.0, human life is influenced by various of sophisticated technologies. One of them is social media that increasingly develop, and take some impacts in human life. The fact is there are some priests ignore their pastoral duty and this takes the result that the church is separated. Many of priests don’t live up to their calling as good shepherds. They cannot recognize the church members who entrusted to them by a bishop. This study focus on the influence of social media for a priest’s duty. The research method used in the issue is a qualitative method by using literature approach. I found out that a priest is a shepherd for members of catholic community. A priest ordained by a bishop to continue Christ duty. Social media can become a tool and an equipment for a priest to develop the spiritual life and ministry. The attendance of a priest is the presence Christ as a good shepherd for His sheeps.

scholarly journals MODERNIDAD INVIABLE

2017 ◽  
Vol 49 (3) ◽  
pp. 497
Author(s):  
Pedro Trigo
Keyword(s):  
Human Development ◽  
Vatican Ii ◽  
Human Life ◽  
El Paso ◽  
Human Being ◽  
Political Systems ◽  
The Core ◽  
The Individual ◽  
The Church

RESUMEN: Ponemos el núcleo de la modernidad en el descubrimiento de la individualidad, entendido como un proceso emancipatorio respecto de las co­lectividades que pautaban su vida. Sus dos modos básicos, en pugna constante, serían desarrollar su individualidad autárquicamente o entenderse como un ser humano, autónomo y único, pero referido a la única humanidad. Parecería que se ha impuesto el individualista, objetivando su dominio en los sistemas económico y político, pretendidamente autoconstruidos y autorregulados. Siempre hubo cristianos modernos, pero debieron soportar la contradicción de la institución eclesiástica. El Vaticano II discernió que el ser humano es histórico y que al hacer la historia se hace a sí mismo; reconoció que los bienes civilizatorios propician la vida humana, pero no equivalen al desarrollo propiamente humano. Sólo éste es escatológico. La responsabilidad ante los hermanos y la historia, que se ejerce en la encarnación solidaria, es el nuevo humanismo. La superación de la modernidad se da en el paso del individuo solo o en relación, al ser humano constitutivamente relacional, que se hace persona al actuar como hijo y hermano desde su insobor­nable individualidad.ABSTRACT: We put the core of Modernity in the emerging phenomena of indi­viduality, understood as a process of emancipation from the ruling groups. Its two ways, always in tension, would be to develop an individuality autocratically or to understand the individual as a unique and autonomous human being, but only in reference to humankind. It looks like that the individualist model has imposed itself dominating the economical and political systems, supposedly self-made and self-regulated. Modern christians have always existed, but they had always to deal with the contradiction of the Church as institution. The Vatican II discerned that the human being is historical and while making history we form themselves; rec­ognized that the civilizing benefits propitiate human life, but they do not equate to true human development. This is only eschatological. The responsibility towards brothers and history, that we perform in our caring incarnation, is the new hu­manism. We go beyond modernity when we pass from the individual alone or in relation to humankind intrinsically relational, that becomes a person by acting as a son and brother while anchored in indelible individuality. 

Miejsce pracy w Marksowskim humanizmie

Etyka ◽  
1970 ◽  
Vol 6 ◽  
pp. 113-131
Author(s):  
Zbigniew Kuderowicz
Keyword(s):  
Human Life ◽  
Social Systems ◽  
Division Of Labour ◽  
Necessary Condition ◽  
A Value ◽  
Individual Personality ◽  
Free Development ◽  
Spontaneous Expression ◽  
Material Conditions ◽  
The Individual

The article deals with the attitude of Marx and Engels towards the appraisal of labour as a value, and the relation between labour and the implementation of the principle of universal development of the individual personality. First, the changes in their views on the appraisal of labour are discussed. In his Economic and Philosophical Manuscripts Marx understood labour as a spontaneous expression of human thought and the formation of a new environment in which man recognizes his own qualities. In that period Marx considered value to be an affirmation of human life and a requirement put to the individual and to society. In his later, mature works Marks refused to consider an act of labour as value and defined it as conquering nature. The act of labour was to Marx no longer a value but a process which is giving value to human products and, therefore, is a necessary condition of human existence in all social systems. Marx did not regard the act of labour as a postulate or an ideal. In his opinion, the act of labour acquired value depending on its effects for the universal development of all individuals. The Marxian ideal of a perfect man implied a series of postulates relating to the organization of labour. The author criticizes Raymond Aron’s interpretation of Marxian humanism. In the works of Marx, Aron perceives a contradiction between the postulate of universal labour and the postulate of leisure in the meaning of condition in which the idea of the perfect man is realized. According to the author, from the ideal of a perfect man results the postulate of obligatory labour for all members of the society, i.e., that everybody should contribute to the development of the productive forces in order to secure the material conditions for the development of their personality. The realization of Marxian humanism requires also the maintenance of definite proportions between labour determined by the social division of labour (necessary in this sense), and leisure which should imply not only resting but also activity towards a free development of various individual abilities. In the works of Marx there is no contradiction but a complementary relation between labour and leisure. Pobierz

scholarly journals СОЦІАЛЬНА ПОЛІТИКА ПРАВОСЛАВНИХ ЦЕРКОВ УКРАЇНИ В КОНТЕКСТІ ДЕРЖАВНОГО УПРАВЛІННЯ

2019 ◽  
Vol 82 (1) ◽  
pp. 58-67
Author(s):  
MARTYSHYN D.,
Keyword(s):  
Social Policy ◽  
Human Life ◽  
Positive Influence ◽  
Modern World ◽  
Professional Activity ◽  
The Social ◽  
Science Philosophy ◽  
The Individual ◽  
Doctrine Of The Church ◽  
The Church

У статті подано виклад сучасних теоретичних засад соціальноїполітики українських православних церков і практичної діяльностірелігійних громад в умовах процесів глобалізації. Показано взаємозв’язоксоціального вчення церкви з державним управлінням, політологією,філософією та соціологією. Осмислено актуальні проблеми в реалізаціїсоціального служіння церков та можливі шляхи модернізації соціальноїполітики церкви. Автор вважає, що соціальна сфера не лише суспільства,але й церковного буття являє собою складну й динамічну парадигмудуховного й соціального розвитку сучасного світу. Вонахарактеризується низкою різнобічних параметрів, які окреслюютьпарадигми життєдіяльності людства. Оскільки особисте життя,професійна діяльність і місія християнина відбуваються у життідержави, то й будь-які зміни у ній приводять до змін у становищіокремої людини, і навпаки. Соціальна політика церкви є одним з головнихнапрямів місії церкви у сучасному світі і має відповідати теологічнійдумці християнства. Ігнорування релігійними громадами питаннясоціальної політики може призвести до втрати конструктивного йпозитивного впливу релігії на життя суспільства. The article describes the modern theoretical foundations of social policy ofUkrainian Orthodox Churches and the practical activities of religiouscommunities in the conditions of globalization processes. The interrelation ofthe social doctrine of the Church with public administration, political science,philosophy and sociology is shown. The actual problems in implementing thesocial service of Churches and possible ways of modernizing the social policyof the Church are comprehensively understood. The author believes that thesocial sphere not only of society, but also of Church life is a complex anddynamic paradigm of spiritual and social development of the modern world. Itis characterized by a variety of versatile parameters that outline the paradigmsof human life. Since the personal life, professional activity and mission of aChristian occur in the life of the state, then any changes in it lead to changes inthe situation of the individual and vice versa. The social policy of the Church isone of the main directions of the mission of the Church in the modern worldand should correspond to the theological thought of Christianity. Ignoring byreligious communities the issue of social policy can lead to the loss of theconstructive and positive influence of religion on society

The Construction of Paul’s Self in His Writings: Narrative Identity, Social Memory and Metaphorical Truth

2018 ◽  
Vol 26 (2) ◽  
pp. 244-265
Author(s):  
Simon Butticaz
Keyword(s):  
Collective Memory ◽  
Social Group ◽  
Narrative Identity ◽  
Human Life ◽  
Self Identity ◽  
The Past ◽  
Construction Of Self ◽  
The Individual ◽  
Narrative Mode ◽  
The Church

The article aims to investigate – in two autobiographical fragments of the Pauline writings (1 Cor. 15:8-10 and Gal. 1:13-24) – how the narrative mode enables the apostle to grasp the continuity and coherence of his identity, while integrating in the construction of his self disparate and discordant elements (like the Damascus event) which continually threaten the “narrative unity of a human life” (MacIntyre). Furthermore, since “collective memory” precedes and shapes the individual representation of the past (Halbwachs; Assmann), the article also examines how Paul integrates and negotiates in his construction of self-identity the “communal memories” shared by his social group, and in particular his past as persecutor of the Church. Finally, we shall describe the integration of these autobiographical fragments within their respective literary contexts and explore the “metaphorical truth” – or the “refiguration” of reality – which is produced by these different “configurations” of Pauline identity (Ricoeur).


scholarly journals Grundtvigs oplysningstanker - om at knytte bånd og løse knuder

2000 ◽  
Vol 51 (1) ◽  
pp. 154-171
Author(s):  
Ove Korsgaard
Keyword(s):  
High School ◽  
Common Good ◽  
Human Life ◽  
Human Being ◽  
The People ◽  
The World ◽  
Folk High School ◽  
The Common ◽  
The Individual ◽  
The University

Grundtvig's Educational Ideas - On tying bonds and cutting knotsBy Ove KorsgaardFormer reseach into Grundtvig’s ideas has concentrated mostly on his pedagogical ideas and the folk high school. A third category must be added - Grundtvig’s ideas regarding enlightenment.These ideas can be understood only in the light of the main complex of problems which occupied Grundtvig throughout his entire life, namely the question: What does it imply to be a human being, a human being in society and a human being in the world? The assignment is to »develop a complete enlightenment of man«, and »human life through thousands of years«. Grundtvig wanted to establish a school system based upon two columns: the people and mankind - a folk high school and a university.We now live in the era of the school - resulting in an individualization of man which may become dangerous if there is no agreement on »the common good«. Only true enlightenment will result in the triad between the individual, the people and mankind. The folk high school was to enlighten the people. The university was to be »a spiritual workshop«, striving towards a universal understanding and towards clarification. Grundtvig’s university was never established.However, in this time of globalization the need for research into Grundtvig’s ideas of enlightenment is as great as ever.

“Validity” of Vittorio Guidano in the psychotherapy of the twenty-first century

2019 ◽  
Vol 30 (112) ◽  
pp. 91-102
Author(s):  
Adele De Pascale
Keyword(s):  
Personal Experience ◽  
Human Life ◽  
First Century ◽  
Affective Development ◽  
Clear Vision ◽  
The Family ◽  
The Individual ◽  
The Mind ◽  
The Brain ◽  
Plausible Theory

The main purpose of this article is to mention the most important Guidano’s approach contributions to modern psychotherapy and psychopathology. In his cultural and interpretative psychology, rooted in evolutionary epistemology, the mind is the link between the individual and his biology, the external world, and his story. Beginning from the emergence of mentalism among primates, Guidano offers a new explanation of psychosis and psychopathology, for understanding and for curing, based on the integration of three levels of self-meaning: individual, familial, and social. With contextualization, a phylogenic way of remaining connected with the group, as the ontogenic way of child developing that takes place in the family context, through the attachment bonds, it becomes possible to  put in sequence the personal experience and integrate it inside the self,  to maintain life coherence and continuity. Both psychotherapy and psychiatry are in need of a plausible theory of mind that is able to offer an understanding of basic inherited human feelings, language and meanings as evolutionary tools that are necessary for a functioning health human: the mind and the brain are the same thing. The primacy  of affect during the evolution of brain-mind suggests that therapies need a clear vision and knowing of affective human life and what we need is a complete integration of every therapeutic tradition,  having  the primacy of affective development as the core

scholarly journals Replik

1992 ◽  
Vol 43 (1) ◽  
pp. 93-96
Author(s):  
Kaj Thaning
Keyword(s):  
Human Life ◽  
World History ◽  
Social Institution ◽  
The State ◽  
Christian Faith ◽  
Christian View ◽  
Norse Mythology ◽  
The Individual ◽  
The Church ◽  
New View

A ReplyBy Kaj ThaningIn this article the writer protests against what he calls »two attacks on his thesis »Man First - «« (1963). First, against Regin Prenter’s review of this book, which is quoted in J.H. Schjørring’s obituary of Prenter, then against W.Michelsen’s article »The Way from Force to Freedom in Grundtvig’s Life and Works«, both printed in Grundtvig Studier 1991. Thaning claims that the word .conversion. can be used both about turning to God and about turning to His Creation, which Grundtvig did in »Norse Mythology«, 1832. According to Thaning, Prenter has not rendered it probable that this conversion was provoked in Grundtvig by »the unshakable fact of the Church«.In his article, W. Michelsen refers to »Handbook on World History« I (1833), in which Grundtvig states that for »school use« he now prefers the Greek view of human life and history to the mosaic-Christian, because the Greek view lends itself more easily to being »practised scientifically«, but that he still considers the Mosaic-Christian view »the only divine, true, and eternal one«. Thaning claims, however, that from 1832 the word .view. denotes a contrast to the Christian »faith«. The Biblical view was of no avail on Greek soil, Thaning claims. In 1833 Grundtvig went over to »Polybius’s heathen view of history«, which built on the contrast between the truth and the lie. As he could not employ simultaneously the three concepts, a Greek view of history, a Biblical view, and the Christian faith, »the Biblical view now slips over to the side of the Church and becomes identical with faith (divine, true, and eternal)«. In 1832, it is true, it was called divine because of its historical effects, but not eternal. It became so, however, in 1833. According to Thaning it was on this background that Grundtvig spoke about the contrast between church and school, faith and science, the temporal and the eternal.In 1833 - unlike in 1832 - the Mosaic-Christian view has moved on to the side of the Church, faith and eternity, and is thus not entitled to impose ecclesiastical forms on state and school. Here, according to Thaning’s understanding of Grundtvig, the Greek view must prevail, and it thus becomes clear that Grundtvig now »has a changed view of life«, which further appears from his enthusiastic outbursts at »thus escaping from the chaos of the thought-world that we have found ourselves in through many centuries«. It is this constant consideration for life which is the need of the time, Grundtvig says. And this is what Thaning calls a »conversion«.Thaning also finds that Michelsen’s reference to the small pamphlet .On the Clausen Libel Case. is misunderstood, as is also his conjecture about the influence of Clara Bolton on Grundtvig’s view of freedom. According to Thaning, it was in the pamphlet .On the Baptismal Covenant. that the idea arose that it would be possible for Grundtvig and his opponents to be in the state church together, if only it was made legal for the individual churchgoer to frequent a church of his own choice. Later this thought leads to the church being renamed, in Grundtvig’s usage, »a social institution« (1834).There should be a generous competition, not a struggle in the church, Thaning writes, »....the thought of the Biblical view as common to people of spirit, among them the naturalists (H.N. Clausen) means that Grundtvig can offer them reconciliation and cultural cooperation«, he says. »It is a manifestation of a new view in Grundtvig,« he claims, »and of the new view of freedom which is proclaimed in the dedicatory poem of Norse Mythology which ... is a far cry from the small pamphlet against Clausen from 1831«.

scholarly journals Enganging Secularization with Expository Preaching

2019 ◽  
Vol 2 (1) ◽  
pp. 19-28
Author(s):  
Oscar Lontoh
Keyword(s):  
Main Part ◽  
Human Life ◽  
Modern Human ◽  
Expository Preaching ◽  
Christian Faith ◽  
The World ◽  
Personal Thought ◽  
The Individual ◽  
The Church ◽  
The Way

        This research trying to see the phenomenon of secularization that is dominating the world. Some people argue that secularization is  dangerous for the Christian faith while some say that it is just the opposite that secularization is necessary. What is developing now is that secularization becomes a movement in personal thought. Some experts distinguish between secularization and secularism. Secularism is a kind of ideology that remove everything supernatural defining ones life. Secularism refers to the fact that religion has lost influence on the societal, the institutional and the individual levels.  Preaching is a main part of church to educate the congregation about God, what His will and also supernatural being. Expository preaching is the method of teaching scripture. There are many other ways to preach a sermon that are beneficial to a congregation. However, that these other forms of preaching should never replace expository preaching in the life of the church. Solid expository preaching brings scripture to life. It connects the meaning of the passage to the life of the hearer, helping them to apply what they’ve heard to their specific life situations. This is the way to maintain people from leaving God and supernatural being in modern human life.

scholarly journals Terroryzm z perspektywy nauczania trzech papieży — Jana Pawła II, Benedykta XVI i Franciszka

2021 ◽  
Vol 43 (1) ◽  
pp. 243-261
Author(s):  
Joanna Brzezińska
Keyword(s):  
Catholic Church ◽  
Fundamental Problem ◽  
Human Life ◽  
Human Beings ◽  
Benedict Xvi ◽  
John Paul Ii ◽  
Personal Level ◽  
The Individual ◽  
Terrorist Acts ◽  
The Church

The aim of this study was to indicate the position taken on the phenomenon of terrorism in the teaching of the Catholic Church by three popes: John Paul II, Benedict XVI and Francis. It has been found that, apart from the common, unambiguously negative assessment of the analysed phenomenon by the hierarchy of the Church, each of them sets out his own observations on its nature and causes. In the teaching of John Paul II, the predominant conviction is that terrorism is an ideology of violence which spreads on the basis of technological and economic development and brings chaos on both a political and personal level. Benedict XVI states that terrorism promotes a civilisation of destruction, which above all questions the dignity of the individual, seeking their annihilation. Pope Francis, on the other hand, focuses on stressing the need for intercultural and interreligious dialogue in order to reduce the growing tensions that are the source of terrorist acts. All the Fathers of the Church, however, draw attention to the fundamental problem of the instrumental treatment of human life by terrorist organisations, for which human beings become a mere means to achieve their various aims.

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