Joachim of Fiore (1135-1202) – a Middle Age exegete and mystic – is the author of an impressive work on the vision of history, whose most renown element is the tertius status, i.e. the age of the ...Holy Spirit which precedes the end of the world and the Final Judgment. As an author, Joachim was also interested in the history of religious life in the Middle Ages and in various exegetical tools which he developed to analyze this subject. In his works, especially the minor ones, he also discusses practical problems related to religious life in the 12th century. The small tractate, Questio de Maria Magdalena et Maria sorore Lazari et Marthae, has been preserved in a single 13th century manuscript and is kept in the Biblioteca Antoniana in Padua. In his exegesis on various Gospel passages which deal with the anointing of Jesus’ feet and head in Galilee and Bethany, Joachim of Fiore intends to show that the actions of women who performed this gesture possess a hidden moral significance: the certainty concerning the internal unity that occurs between contemplation and the virtue of humility. An example of this unity is Mary of Bethany who anointed the feet of Jesus and wiped them with her hair (cf. Jn 12:3) as a person who is humble and – at the same time – given to contemplation. Still – according to Joachim – as a righteous person, she had the right to reach for the head of the Savior.
The monasteries which were raised in the Church in first centuries demanded rules stating life of their members. The initatior and founder of these monasteries was saint Pashomius. It’s noteworthy to ...remind anonymous work which were made in nine century called The Regula Magistri. This extensive ancient opus containing collection of monastic rules written by author of unknown name, was created in about fifth century south of Rome. Nowadays, we assume that The Regula Magistri became a model for the rule of Saint Benedict. The Rule of the Master was written for the monastery where the leading role was up to Abbot. He was the one who was preaching, teaching and he, indeed, was a master for his disciples. Several chapter of this monumetal work is dedicated to the rules and procedures of choosing the abbot. It also contains list of the most important tasks which belonged to his office – these are the subject of this study. What’s interesting is that, the new abbot was being elected by his predecessor when he sensed that he is going to die shortly or serious ill makes him incapable of continuing his tasks. Abbot was looking after his brothers and encouraged them to acquire virtues. This kind of challenge could seem useful, because it was the motivating factor to, fulfill God’s will with dignity and humble, and also to life by the abbey’s rules. On the other hand, it could also had been dramatic, because the ascetic way of life sometimes was understood only in human succes category. The candidate was introduced on his duty by local bishop in special liturgical rite. There were also rules dedicated to possibly removal of the abbot, who – when his predecessor still lived – seemed to be unhumble and improper man for this office. The Rule also contains special instruction for the situation, when abbot dies in sudden death and had not decided who would have been his successor. The author of the Master’s Rule also draws attention to the manner of teaching conducted by the Abbot. The most important was the testimony of life, fidelity to the binding rules, exercising in virtues and avoiding sins. The Rule of the Master teach the Abbot, that he should be humble, treat the brothers equally, be responsible for the others and for himself, and ask as all brother for the opiniong in issues relating to the monastery.
Zhruba od 60. let minulého století je na poli environmentální etiky živý spor mezi antropocentrickou a neantropocentrickou perspektivou. Volba východiska, které ovlivňuje další formování postoje ...člověka (kultury) ke světu, je klíčové pro teorii, avšak z hlediska potřeb dnešní společnosti nemá jednoznačné dopady na praxi. Neatropocentrismus (zastoupený Klausem Meyer-Abichem a Holmesem Rolstonem III) i antropocentrismus (reprezentovaný Johnem Passmorem a Günterem Patzigem) se často překrývají ve výchozích motivacích i v návrzích konkrétních opatření. Od konce 80. let byly teoretické rozpory nově reflektovány, například v myšlení R. Attfielda, J. B. Callicotta, či V. Hösleho. Provizorním řešením otázky může být koncepce pokorného antropocentrismu, která člověka chápe jako poznávací epicentrum a zároveň jako subjekt schopný morální reflexe, jež přesahuje lidský horizont.
The article discusses the influence of the way of the monastic dress code on helping nuns and monks stay on their spiritual path during formation. The Focus of the study are the rules for nuns and ...monks developed in the 6th and 7th centuries in Gaul and Spain. The authors of the rules were convinced that the very strict requirements regarding the clothing, as well as the behavior, of consecrated persons, serve the practice of seeking virtue through poverty, obedience and humility. It was required that all the inhabitants of a monastery should wear simple habits with natural colors that no one could consider to be their property. Attention was also paid to the asceticism of sight and the way of walking, which served to preserve the virtue of purity. For the same reason, one was not allowed to take too many baths, except in the case of disease. The whole life of the celibate nuns and monks should be focused on the caring for the development of their spiritual life, and not on the pursuit of external appearance. The humble acceptance of poor attire, temperance in care for the body, and the ability to exercise self-control his eyesight, testified to the spiritual maturity of the nun and the monk.
Artykuł podejmuje zagadnienie gniewu człowieka z trojakiego punktu widzenia: psychologicznego, moralnego i duchowego. Najpierw omawia uczucie gniewu sferze uczuciowej i objaśnia jego miejsce w jej ...strukturze, uwzględniając podziały uczuć św. Augustyna i św. Tomasza. W ramach moralnego aspektu rozpatruje uczcie gniewu w sobie samym w powiązaniu z nauką stoicką, a następnie to samo uczucie ze względu na jego uległość władzom duchowym człowieka, uwzględniając jego naturę skażoną grzechem. Rozpatruje także moralną kwestię zasadności posługiwania się gniewem, wskazując na jej szkodliwość i użyteczność. W ostatniej części artykuł objaśnia naukę moralną i duchową wykluczającą gniew, podaje jej racje i pokrótce ukazuje sposób opanowania gniewu poprzez duchowość ześrodkowaną na miłości Boga i bliźniego oraz przez „małe cnoty” doskonalące relację z bliźnimi i służące opanowaniu gniewu.
Autor članak dijeli u dva dijela. U prvom dijelu obrađuje temu pokore u njezinu povijesnom razvoju od samih početaka Crkve pa do kraja petoga stoljeća. U razmatranje je uzet niz društvenih zbivanja ...na pozornici ondašnjega vremena koji će utjecati na antropološki i teološki vid pokore. Svijest o prisutnosti nastaloga grijeha u vjerničkom životu nakon krštenja sve će više nukati Crkvu na traženje rješenja toga problema. Pronalazak odgovora za pitanje »novonastaloga« grijeha Crkva vidi u sve tješnjoj suradnji sa Svetim pismom i tradicijom. Oni su pravi
izvor Božjega milosrđa, oproštenja i spasenja koji se postižu kroz put sakramenta pokore, a on je potreban i obvezan. U drugom dijelu autor donosi primjer prakse pokore u milanskoj Crkvi. Milanski biskup Ambrozije suočavao je samoga sebe sa svojim grijesima, pojedince i cijelu zajednicu. Osobno je bio svjestan potrebe čovjekova obraćenja i Božjega milosrđa i nije oklijevao to osobno iskustvo prenijeti čak ni na političke vladare. U tom dijelu ističe se iskustvo grješnosti milanske vjerničke zajednice iz četvrtoga stoljeća te oblik pokore sa svim njezinim dijelovima.
The author divided the article in two parts. The first part discusses the theme of penance in its historical development from the very beginning of the Church until the end of the fifth century. The consideration includes a series of social events on the stage of that time, that would affect the anthropological and theological aspect of penance. The awareness of the presence of sin in the life of believers after baptism will increasingly encourage the Church to seek solutions to this problem. The Church sees the answer to the question of the »newly-created« sin in the closer cooperation with the Holy Scripture and tradition. They are the true source of God’s mercy, forgiveness and salvation that are gained through the sacrament of penance, which is needed and mandatory. In the second part, the author gives an example of the practice of penance in the Church of Milan. Bishop Ambrose of Milan had faced himself with his sins, individuals, and the entire community. He was personally aware of man’s need of repentance and God’s mercy and he did not hesitate to convey this personal experience even to the political rulers. This part emphasizes the experience of sinfulness of the Milan community of believers from the fourth century, and the form of confession with all its parts.
Przedmiotem opracowania są pisma monastyczne zaliczane do kręgu św. Fruktuoza z Bragi. Jedno z nich - Reguła mnichów – wyszło spod pióra Fruktuoza, pozostałe powstały za jego czasów. Zawierają one ...obraz życia monastycznego na Półwyspie Iberyjskim. W strukturze organizacyjnej klasztorów najważniejszy był opat (abbas), którego zadania zostały dosyć dokładnie określone. Musiał posiadać wysokie kwalifikacje moralne i intelektualne, odpowiedzialny był za modlitwę w podległym mu klasztorze, ale też za każdego mnicha. Swoje obowiązki dzielił często z przełożonymi, przez co jego władza została nieco ograniczona. Opaci wykazywali się także postawami demokratycznymi, które w pewnym sensie zostały im narzucone przez Reguły. Polegały one na tym, że wraz z przełożonymi i starszymi dzielili odpowiedzialność za życie w klasztorze, opat i starsi nakładali na mnichów kary, ważne zaś decyzje zapadały na tak zwanej radzie braci. Demokracja w klasztorach fruktuozjańskich przejawiała się także w tym, że istniał związek pomiędzy klasztorami. Polegał on na tym, że opaci spotykali się, być może raz w miesiącu, by zapewnić wspólną dyscyplinę w podległych im klasztorach.
In the writings of St. Augustine, the Latin word cor occurs more than8,000 times, being one of the most important, though ambiguous, terms ofhis anthropology and spirituality. As a synonym for the ...inner man (homointerior) it encompasses the whole life: affective, intellectual, moral andreligious. In this sense, it is the privileged place for a personal encounterwith God.Analysis of Augustine’s writings reveals a link between the concept ofthe Trinity and indications concerning the spiritual life of man. Reflectionson the “heart” can be put into a kind of triptych: creation “in the imageof God”, enlightenment by Christ, and expansion by the Holy Spirit. Theimpact of God on the human heart should find their completion in a voluntarilyadopted attitude of adoration, humility and love.
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