scholarly journals Mennesket som Mikrokosmos. Grundtvigs digt om »Menneske-Livet«

2000 ◽  
Vol 51 (1) ◽  
pp. 75-103
Author(s):  
Niels Henrik Gregersen
Keyword(s):  
Jesus Christ ◽  
Human Life ◽  
Physical Nature ◽  
Human Mind ◽  
Human Existence ◽  
Human Potential ◽  
Human Being ◽  
Long Poem ◽  
Poor Child ◽  
Fourth Step

The Human Being as a Microcosm: Grundtvig's Great Poem on Human Life’By Niels Henrik GregersenAll of Grundtvig’s hymns are about human existence but only one hymn is actually entitled ‘Human Life’ (Sang- Værk IV, 173). This long poem from 1847, widely neglected in Grundtvig scholarship, describes the human potential for growth and transformation, and does so with a consistent use of five symbols of nature: Nature as star, rock, ocean, bird and flower. Through the lens of these five natural symbols (all of which have strong Biblical allusions) Grundtvig describes seven steps of human self-transformation in the image and likeness of God.The egotistic human heart is, first, likened to the coldness of the heavenly stars. In a second step, the superiority of humanity over nature is described in terms of the human capacity to discern life’s meaning (the eye is greater than the star) and to express it in terms of language (the word is even greater than the eye). In a third step, the human being is described as comprising nature in its fullness (the star is in the eye as well as behind the brow). In a fourth step, the human being is described in its painful lack of eternity, despite its fullness compared with other created beings. In a fifth step, a Christology of longing is presented, according to which Christ comprises what the human being does not comprise: time and eternity in one person. Thus, the high star of Bethlehem leads the human mind to the low crib of the poor child, in whom nature and spirit, time and eternity were united; by contrast, human existence is temporal but is longing for eternity. In a sixth step, humanity is transformed into the image and likeness of Jesus Christ. This process finally leads, in the seventh step, to a new song, a praising of God which takes up and yet renews Psalm 8 of the Old Testament.It is argued that Grundtvig understands the human being after the model of Christ. The notion of imago dei is portrayed in similitudine Christi. According to Col 1,15 f, Christ comprises both the heavens and earth, both the visible and the invisible realms of reality. Just as Jesus Christ was God and man in one person (»distinctively, yet not separated« as it was said in the Chalcedonian formula of 431), so does the human being comprise both the natural and spiritual realm of reality. Christ is the archetypical microcosm, humanity is the ectypical microcosm who, ideally at least, combines nature and spirit.On this interpretation, Grundtvig is seen as a Christian Platonist, who consistently uses the ‘principle of plenitude’ (Arthur Lovej oy), but combines it with a strong emphasis on the human being as a microcosm of both the physical and the spiritual realms of reality. This Platonic-Christian notion of humanity as ‘double microcosm’ explains why Grundtvig, in one and the same poem, can describe human existence as being nature in its fulness, and yet as superior to nature. It also explains his critical stance vis-a-vis the Romantic philosophy of nature. Also Grundtvig’s nephew, the philosopher Heinrich Steffens, used the idea of humanity as a microcosm in his famous Prolegomena to Philosophical Lectures from 1803. But unlike Steffens, Grundtvig refuses to speak of a gradual transformation from nature to the emergence of the spirit. In Grundtvig’s view, there is no slide from nature to spirit; rather, the spiritual realm is prior to the realm of physical nature. Against this background, Grundtvig could only understand the Romantic vision of humanity as the spirit of nature as a bisected version of the full Christian idea of the human being as a microcosm. On this important point, Grundtvig departed from his fellow-Romanticists.

TELADAN PENDERITAAN TUHAN YESUS BERDASARKAN MATIUS 27: 32-44

2020 ◽  
Vol 4 (1) ◽  
pp. 57-74
Author(s):  
Supriadi Oet
Keyword(s):  
Jesus Christ ◽  
Human Life ◽  
Human Being

Suffering is the part that follows human life. Suffering comes in different forms and is felt differently by each human being. Jesus Christ himself suffered. So believers need not be surprised if they experience suffering. But behind Jesus' suffering there are important principles that we can emulate. Therefore through this writing, we try to provide an understanding of the example of suffering from the Lord Jesus.

Pedagogika wobec problematyczności bytu ludzkiego. O konfliktach w życiu człowieka

2019 ◽  
Vol 64 (2 (252)) ◽  
pp. 70-85
Author(s):  
Agnieszka Rumianowska
Keyword(s):  
Human Life ◽  
Psychological Research ◽  
Educational Process ◽  
Human Existence ◽  
Human Being ◽  
Existential Philosophy ◽  
Human Beings ◽  
The World ◽  
Complex Mechanisms

The purpose of the article is to outline the problem of widely understood conflicts in human life from the perspective of existential philosophy. Without questioning the importance of psychological research on complex mechanisms underlying conflicts, the author points to the issue of the problematic nature of human existence, the category of freedom, the problem of the authenticity of being and the sense of meaning. In the second part of the paper, the essence of educational process in the context of experiencing difficulties and conflicting situations by human beings has been introduced. The necessity of taking into account the problem of being oneself and constituting a human being in relation to himself, the world and others has been presented.

scholarly journals AKAL DAN KECERDASAN DALAM PERSPEKTIF AL-QUR’AN DAN HADITS

2021 ◽  
Vol 1 (1) ◽  
pp. 103-118
Author(s):  
Muhammad Isnaini ◽  
Iskandar Iskandar
Keyword(s):  
Research Study ◽  
Human Life ◽  
Human Mind ◽  
Islamic Education ◽  
Human Intelligence ◽  
Human Being ◽  
Life After Death ◽  
Emotional Quotient ◽  
Perfect Form

The research study carried out was literature where the results of the research carried out contained several findings in the study, including; First, Humans were created by Allah SWT in a perfect form which makes it different from other creatures. Second, the human mind is a gift from Allah SWT, which is used to think, understand, be able to understand something, from within the human being himself, so that humans have the readiness to absorb everything. Third, religion is a matter of reason and its use must be in accordance with the provisions and limits that have been set and not result in absolute and absolute thinking that can harm humans themselves. Fourth, human intelligence is described through the ability of humans themselves to be able to restrain their lusts, those who do the most charity to remember death and the best in preparing provisions to face life after death. Fifth, in the context of human life today, the intelligence referred to includes intelligence IQ (Intellegence Quotient), EQ (Emotional Quotient), and SQ (Spiritual Quotient) and there are even other intelligences as part of one's potential that must always be honed and developed. Sixth, the function of reason which is accompanied by good intelligence in Islamic education, with the concepts of tadhakkur, tadabbur, tafakkur and has knowledge and faith, has a very important role in realizing quality Islamic education.

scholarly journals Um possível diálogo entre teologia e psicanálise a partir de Jürgen Moltmann e Sigmund Freud

2018 ◽  
Vol 33 (3) ◽  
Author(s):  
Fernando Cardoso Bertoldo
Keyword(s):  
Human Nature ◽  
Jesus Christ ◽  
Sigmund Freud ◽  
Human Existence ◽  
Human Being ◽  
Christian Maturity

Resumo: Neste artigo pretendemos desenvolver um diálogo entre teologiae psicanálise de Freud, assim, trabalharemos o conceito de onipotência nasteorias freudianas, dialogando com o conceito da natureza humana de Deussegundo Jürgen Moltmann. Como teoriza Moltmann, é imprescindível conhe-cer o envolvimento de Deus no sofrimento de Jesus Cristo para compreendera relação entre a maturidade cristã e o sofrimento divino. Pois é justamente osofrimento de Cristo que dá sentido à existência humana. Essa perspectiva,inclusive, cria uma convergência entre a teologia de Moltmann e a psicanálise:se Freud defendia que o ser humano precisa se libertar das ilusões e perceberque está sozinho e desamparado, tal sentimento de abandono constituiria suamaturidade, amparada no sofrimento de Jesus Cristo.Palavras-chave: Sigmund Freud. Jürgen Moltmann. Neurose obsessiva. Ma-turidade cristã.Abstract: In this article we intend to develop a dialogue between Freud’s the-ology and psychoanalysis, thus, we will work on the concept of omnipotence inFreudian theories, dialoguing with the concept of human nature of God accordingto Jürgen Moltmann. As Moltmann theorizes, it is imperative to know the invol-vement of God in the suffering of Jesus Christ to understand the relationshipbetween Christian maturity and divine suffering. For it is precisely the sufferingof Christ that gives meaning to human existence. This perspective also createsa convergence between Moltmann’s theology and psychoanalysis: if Freud argued that the human being must free himself from illusions and realize thathe is alone and helpless, such a feeling of abandonment would constitute hismaturity, supported by the suffering of Jesus Christ.Keywords: Sigmund Freud. Jürgen Moltmann. Obsessive Neurosis. Christianmaturity.

scholarly journals Orygenes o kapłaństwie i Eucharystii w "Homiliach o Księdze Kapłańskiej"

Vox Patrum ◽  
2003 ◽  
Vol 44 ◽  
pp. 99-117
Author(s):  
Jan Słomka
Keyword(s):  
Human Nature ◽  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Moral Obligation ◽  
Human Mind ◽  
Human Being ◽  
Human Ability ◽  
The New Testament ◽  
The Mind

Origen's reflections on priesthood, as well as his interpretation of the Book of Leviticus, arc based on the assumption that there exists inner priesthood which is inherent in human nature. Such priesthood means human ability to offer spiritual sacrifices to God. Origen points to the human mind as the priest in man. It is the mind that is capable of turning to God. The spiritual priesthood imposes a moral obligation on every human being. Only against this background does Origenes consider priesthood in the Old and the New Testament. The Old Testamental priesthood was established by Moses and involved the ability to make both material! and spiritual offerings. That priesthood was an anticipation of the priesthood Jesus Christ. Jesus is, at the same time, a priest and a sacrifice, thus he fulfills all the promises of the Old Testament in himself.

Le phénomène de la souffrance comme élément constitutif de la théophilosophie affirmative de Kierkegaard

2017 ◽  
Vol 2017 (1) ◽  
Author(s):  
Andrzej Słowikowski
Keyword(s):  
Jesus Christ ◽  
Spiritual Development ◽  
Human Existence ◽  
Human Being ◽  
Important Conclusion ◽  
Completely Positive ◽  
Positive Dimension ◽  
Main Assumption ◽  
Negative Dialectic ◽  
Original Interpretation

AbstractThis paper analyzes the problem of suffering in Kierkegaard’s thought on the basis of two main parts of his work: pseudonymous writings and upbuilding discourses. The main assumption is that Kierkegaard presents the problem of suffering differently in these two parts: in the pseudonymous writings from the viewpoint of the negative dialectic of paradox, and in the upbuilding discourses in terms of the positive dialectic of upbuilding. Therefore, the problem of suffering is examined separately in both these parts: in the pseudonymous writings as the phenomenology of suffering and in the upbuilding discourses as the hermeneutics of suffering. The most important conclusion is that the experience of suffering in Christianity has a completely positive dimension, because it is radically opposed to the experience of evil. The Christian suffering is in this approach, according to the pattern of Jesus Christ, an effect of the spiritual development of a human being in God and a place of God’s revelation in human existence. This understanding of Christian suffering leads to the discovery of a perspective of affirmative theophilosophy as an original interpretation of the Christian ideal presented by Kierkegaard.

scholarly journals Merajut Anugerah Dalam Penginjilan Holistik

2020 ◽  
Vol 7 (1) ◽  
pp. 33-49
Author(s):  
Aris Elisa Tembay ◽  
Eliman
Keyword(s):  
Social Environment ◽  
Jesus Christ ◽  
Social Life ◽  
Human Life ◽  
Human Existence ◽  
Good News ◽  
The Social ◽  
To Come ◽  
The Relationship ◽  
Environment Restoration

Kejatuhan manusia kedalam dosa telah membuat manusia kehilangan kemuliaan Allah. Manusia bukan saja harus menerima hukuman Allah secara rohani sebagai mahluk yang diciptakan dengan Kemuliaan Allah, namun secara fisik dan social mereka menerima ganjaran hukuman dari Allah. Kehidupan secara fisik berubah, dimana mereka kemudian menyadari bahwa dirinya dalam keadaan telanjang dan merasakan malu. Secara social mereka mengalami putusnya hubungan dengan Allah dan lingkungannya kemudian menjadi takut dan menyembunyikan diri dari hadapan Allah. Manusia kemudian menerima hukuman dari Allah yang berdampak secara rohani, dan juga jasmani. Mereka dibuang dari tempat kemuliaan kedalam dunia yang penuh dengan penderitaan sebagai akibat dari perbuatan dosa tersebut. Allah kemudian menunjukkan Kasih-Nya, dengan mencari manusia yang telah jatuh dalam dosa mengadakan pemulihan, akan tetapi tetap menegakkan keadilan dengan menjatuhkan hukuman-Nya dan mengadakan perjanjian akan Keselamatan bagi manusia berdosa. Rancangan keselamtan dari Allah inilah yang kemudian dilaksankan dengan Misio-Dei, dimana Allah mengutus Anak-Nya Yesus Kristus datang kedunia ini, para Nabi dan Rasul, kemudian Misio Eklesiae, dimana Allah menempatkan Gereja-Nya dan mengutus orang-orang percaya untuk memberitakan Injil Keselamatan. Injil Keselamatan itu adalah “Kabar Baik” dimana didalamnya ada berita tentang kelepasan manusia dari hukuman dosa. Dosa telah membuat manusia mengalami berbagai penderitaan, baik rohani, Jasmani juga hubungan berdampak pada lingkungan social. Pemulihan tidak hanya cukup pada tataran Rohani saja, karena dosa adalah permasalahan yang kompleksitas dan menyeluruh dalam kehidupan manusia didunia ini. Pelayanan “Holistik” adalah upaya untuk memulihkan keberadaan manusia seutuhnya, baik secara spiritual dimana manusia diperdamaikan dengan Allah tetapi juga secara mental dimana   manusia dibangkitkan kembali semangatnya untuk memperjuangkan kehidupannya didunia ini. Dengan demikian Injil bukan saja menyelesaikan perkara-perkara rohani saja, akan tetapi juga berdampak pada kehidupan social masyarakat, karena itulah tugas Gereja untuk melakukan tiga hal penting dalam dunia ini:   Marturia, Koinonia, dan Diakonia. Inilah merupakan bagian dari pelayanan yang bersifat “Holistik”                   Man's fall into sin has made man lose the glory of God. Humans must not only receive God's punishment spiritually as a creature created with the Glory of God, but physically and socially they receive punishment from God. Life physically changes, where they then realize that they are naked and feel ashamed. Socially, they experience a break with God and their environment and become afraid and hide themselves from God. Humans then receive punishment from God that impacts spiritually, and also physically. They are banished from the place of glory in a world full of suffering as a result of these sins. God then shows His love, by searching for people who have fallen into sin to make restoration, but still uphold justice by dropping His punishment and entering into a covenant of Salvation for sinful humans. This salvation design from God was then carried out by Misio-Dei, where God sent His Son Jesus Christ to come into this world, the Prophets and Apostles, then Misio Eklesiae, where God placed His Church and sent believers to preach the Gospel of Salvation. The Gospel of Salvation is the "Good News" in which there is news about human deliverance from the penalty of sin. Sin has caused people to experience various sufferings, both spiritual, physical and also the relationship has an impact on the social environment. Restoration is not only enough at the Spiritual level, because sin is a complex and comprehensive problem in human life in this world. "Holistic" service is an effort to restore the whole human existence, both spiritually where humans are reconciled with God but also mentally where humans are reawakened to fight for their lives in this world. Thus the Gospel not only resolves spiritual matters, but also has an impact on the social life of the community, because that is the Church's duty to do three important things in this world: Marturia, Koinonia, and Diakonia. This is part of the service that is "Holistic".

The Reality of Love: An Affirmative Vision of Christianity Based on Kierkegaard’s Interpretation of the Maxim: Love is the Fulfilling of the Law

2018 ◽  
Vol 23 (1) ◽  
pp. 179-203
Author(s):  
Andrzej Słowikowski
Keyword(s):  
Present Article ◽  
Human Life ◽  
Human Existence ◽  
Fundamental Relation ◽  
Human Being ◽  
Negative Element ◽  
Starting Point ◽  
God's Love ◽  
Religious Writings ◽  
The Law

AbstractBased on Kierkegaard’s interpretation of the maxim Love is the fulfillment of the law the present article seeks to show how consistent use of Kierkegaard’s terminology can aid in discovering the affirmative vision of Christianity implicitly contained in the philosopher’s religious writings. The starting point is in this case the Christian, spiritual account of love as established by God in every human being which fully manifests itself in the love for one’s neighbor. Only such a love is able to fulfill the law, that is, to make the temporal, human life entirely comprehensible and full of meaning. In order to approach this thesis properly, a differentiation between the possibility of love (law, nature) and the reality of love (love, eternity) is introduced. In effect, it is shown how the concepts of law and love, related to each other dialectically, are able to explain the fundamental relation of the temporal to the eternal in human existence. The pattern as to how this relation of love to the law should be played out is Jesus Christ, as one who, by his love for God, fulfilled the law of God’s love for man. In this act, he created for every human being the possibility of reconciliation with God and established Christianity as a positive religion, one in which there is actually no negative element in existence.

KESADARAN DAN KECERDASAN SPIRITULITAS

2018 ◽  
Vol 9 (2) ◽  
pp. 377-420
Author(s):  
Fathur Rahman
Keyword(s):  
Deviant Behavior ◽  
Human Life ◽  
Human Existence ◽  
Spiritual Intelligence ◽  
Human Potential ◽  
Human Beings ◽  
Search For Meaning ◽  
Internal Factors ◽  
The Mind ◽  
Positive Character

Spiritual intelligence is the internal factors that can affect a person’s mental high and low resistance. The spiritual intelligence is the ability of character and positive character. Spiritual intelligence is useful, because it enables people to realize who the real man and how people give meaning to life. The spiritual intelligence as a trigger for human to do everything that related with human values. Thus, there is a relationship between ownership spiritual intelligence and mental endurance. Someone who has a spiritual intelligence have low mental endurance is low. Low mental endurance, they indicated a potential for inappropriate behavior. Not to perform deviant behavior, then someone needs to find true happiness. They require a search for meaning, vision and value of life becomes an important aspect of human existence, (The search for meaning, vision and value is the most important aspect of being human). Although the spiritual is not identical with religiosity (religiosity), but spiritual intelligence as a human guide in life can be achieved through awareness and appreciation of true religiousness. This is to encourage people to do more humane, so it can reach the noble values that may not have been touched by the mind. Consciousness is aware of us holistically. That awareness includes awareness of human existence in the presence of the creator of universe, human beings and other creatures, awareness of human potential, awareness of human weakness that human life requires illahiyyah instructions.

scholarly journals Arystotelesowska koncepcja człowieka podstawą racjonalnej działalności gospodarczej

2017 ◽  
pp. 5-18
Author(s):  
Teresa Zawojska
Keyword(s):  
Human Nature ◽  
Economic Activity ◽  
Human Life ◽  
Human Potential ◽  
Human Being ◽  
Productive Activity ◽  
Animal Life ◽  
Living Creature

This article analyses the link between the goal of economic activity and the adopted (explicitly or implicitly) concept of the human being. The analysis of the Aristotle’s works shows that productive activity conceived not as a goal in itself but as a tool supporting the development of natural human potential is based on Aristotelian concept of a human being. Aristotle defined the human being as a living creature (i.e. bodily creature) endowed with reason. This means that he perceived human life stretched between the two extremes: the sensuality common with the animal life and rationality proper solely to the human being, thanks to which the sensuality is transcended. Thus Aristotelian conviction that all activity, including economic activity should take into account the transcendent nature of the human being inclined toward realisation of the goal, which is the development of the rational human nature.

Sign in / Sign up

Export Citation Format

Share Document