Joseph Ratzinger ist ein Intellektueller, der aber nicht in die Gefahr des Intellektualismus geriet, sondern sich das gläubige Herz eines einfachen Christen bewahrt hat. Seine Werke und Intentionen ...sind nur von seiner Verwurzelung im religiösen Leben der Kirche her zu verstehen. Sie werden hier in ihren Kerngedanken vorgestellt. Joseph Ratzinger war Theologe der Liebe. Seine Schriften und Reden sind nicht nur faszinierende Texte der Theologie, sondern zum Teil auch Liebesgeschichten. Aus seiner Liebe zu Gott und zum Mitmenschen erwuchs sein Plädoyer für die Relevanz des Sozialen. Insofern ist sein Werk ein wesentlicher Beitrag zur Geschichte der katholischen Soziallehre. Sein sozialer Sinn hat dabei seinen Blick auf die Einzigartigkeit des Individuums nicht verdunkelt. Dessen Gefährdung hat er freilich nicht übersehen - vor allem die Gefährdung durch den Egoismus, der selbst die Heiligen heimsucht. Echte Liebe ist mit der Wahrheit verknüpft: Ratzinger fühlte sich stets dem hohen Anspruch der Wahrheit verpflichtet; so stand er oftmals isoliert und unverstanden in einer Zeit, der der Relativismus seinen Stempel aufdrückte. Er war ein Mann des Mutes, der - gelegen oder ungelegen - seinen Überzeugungen unbeirrbar Ausdruck verlieh.
Himmelstraße 55 in Grinzing belonged to the topography of Canetti's Vienna just as much as the Ferdinandstraße. Canetti was often a guest of Ernst Benedikt, the editor of the Neue Freie Presse, at ...whose house he met Friedl Benedikt (1916-53) for the first time, Ernst Benedikt's daughter, and her three sisters, Gerda, Ilse and Susanne. The future life of Friedl Benedikt (Anna Sebastian) was in many respects determined by her relationship with Canetti. Drawing on many still unpublished letters by the four sisters which they exchanged between Vienna, Zurich, London, Paris, Stockholm and New York from 1937 to 1985, the article traces their paths through exile and emigration. The letters reveal an image of Viennese life transported to alien climes.
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Zur Topografie von Canettis Wien gehörte neben der Ferdinandstraße auch die Himmelstraße 55 in Grinzing. Canetti war regelmäßig Gast bei Ernst Benedikt, dem Herausgeber der Neuen Freien Presse. Hier traf Canetti erstmals Friedl Benedikt (1916-1953), Ernst Benedikts Tochter, und ihre drei Schwestern Gerda, Ilse und Susanne. Die Beziehung zu Canetti war für Friedl Benedikt (Anna Sebastian) in vielerlei Hinsicht lebensentscheidend. Anhand vieler noch unpublizierter Briefe der vier Schwestern zwischen Wien, Zürich, London, Paris, Stockholm und New York von 1937 bis 1985 werden die Wege der Schwestern Benedikt in der Emigration nachgezeichnet. In den Briefen wird das Bild des Lebens im Exil und eines in die Fremde ausgelagerten Wien sichtbar.
The article discusses the narrative strategies in Benedikt Livshits's One and a Half-Eyed Archer, in which one can distinguish, conditionally speaking, a “Gogolian” and a “Tolstoyan” principle. This ...determines the portraiture, in a more or less positive or negative light, of various major Futurists, such as David Burliuk, Aleksei Kruchenykh, Velimir Khlebnikov, Vladimir Maiakovskii, and other figures, such as Elena Guro, Igor' Severianin and Nikolai Kul'bin.
Članak donosi istraživanje benediktinskoga Pravila pod vidom svetopisamskih tekstova. Matejevo evanđelje sačinjava okosnicu Pravila. Najviše tekstova pojavljuje se iz 5 - 7 poglavlja. Ova su ...poglavlja poznata kao Isusov “Govor na gori” ili “Magna charta” Novoga Zavjeta. Tekstovi iz spomenutih poglavlja određuju status Isusovih učenika u Zajednici. Pravilo sačinjava i određenu sintezu biblijske antropologije potkrepljujući svoja načela evanđeoskim direktnim i indirektnim navodima. To je dokaz želji Utemeljitelja da se monaški duhovni život zasniva isključivo na Isusovim riječima. Istraživanje Pravila pod vidim evanđeoskih tekstova pokazalo se velikim doprinosom i benediktinskoj zajednici.
The article presents a research of the Benedictine Rule under the light of biblical texts. The Gospel of Matthew forms the backbone of the Rule. Most texts come from 5 - 7 chapters. These chapters are known as Jesus' "Speech on the Mount" or the "Magna Charta" of the New Testament. The texts from the mentioned chapters determine the status of Jesus' disciples in the Congregation. The Rule also constitutes a certain synthesis of biblical anthropology, supporting its principles with direct and indirect references from the Gospel. This is proof of the Founder's desire that monastic spiritual life should be based exclusively on the words of Jesus. The research of the Rule under the light of the Gospel texts proved to be a great contribution to the Benedictine community as well.
Autor u ovom radu najprije ističe da je u povijesti istraživanja monaškoga života i duhovnosti u ranome kršćanstvu krjepost poslušnosti ostala izvan fokusa. Zato svoje istraživanje uvodi tumačeći ...teološko značenje ove krjeposti u kontekstu ranokršćanskog asketizma i monaštva. Potom prelazi na propitivanje ove krjeposti u konkretnom povijesnom kontekstu monaških inicijativa u zapadnome kršćanstvu od 4. do 6. stoljeća. U tom smislu najprije istražuje značenje ove krjeposti za sv. Jeronima, potom za sv. Augustina i naposljetku za sv. Benedikta. S obzirom na sv. Jeronima i njegov pristup monaštvu, istaknuo je da je Jeronim preferirao zajednički život preporučujući ga kao pouzdaniji jer pretpostavlja posluh starijima. Sveti Augustin pak kao autor najstarijeg monaškog pravila na Zapadu definira posluh i jednim poglavljem svoga Pravila. I premda ne ulazi u detalje, ipak je očit napredak da je Hiponac Pravilom istaknuo posluh kao nezaobilaznu krjepost monaškoga života. Kao krunu ovoga procesa autor ističe značenje sv. Benedikta i njegova Pravila u kojem posluh ima svoje mjesto kao jedna od najznačajnijih krjeposti. A za kraj donosi završni uvid u pristup posluhu od vremena sv. Jeronima do vremena sv. Benedikta, jasno dokazujući da su upravo ova trojica promicatelja monaštva na Zapadu uložili veliki napor u afirmaciji poslušnosti za monaški život.
In this paper the author first points out that in the history of research into monastic life and spirituality in early Christianity, the virtue of obedience remained out of focus. That is why he introduces this research by interpreting the theological meaning of this virtue in the context of early Christian asceticism and monasticism. Then he moves on to the analysis of this virtue in the concrete historical context of monastic initiatives in Western Christianity from the 4th to the 6th century. In this sense, he first explores the meaning of this virtue for St. Jerome, then for St. Augustine and finally for St. Benedict. Regarding St. Jerome and his approach to monasticism, he points out that Jerome preferred communal life, recommending it as more reliable because it assumes obedience to elders. Saint Augustine, on the other hand, as the author of the oldest monastic rule in the West, defines obedience in one chapter of his Rule. And although he does not go into details, it is still an obvious progress that, by his Rule, Bishop of Hippo emphasized obedience as an indispensable virtue of monastic life. As the crown of this process, the author emphasizes the importance of St. Benedict and his Rule in which obedience has its place as one of the most important virtues. And lastly, he brings a final view on the approach to obedience from the time of St. Jerome until the time of St. Benedict, clearly proving that it was these three promoters of monasticism in the West who made a great effort in affirming obedience for the monastic life.
