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Člankom se želi pokazati da je biblijski govor o Božjoj srdžbi konstitutivan za istinsku kršćansku sliku o Bogu i da se takav govor ne smije zanemariti, jer je sastavni dio kršćanske vjere. Rad upozorava na to da obilni biblijski zapisi o božanskoj srdžbi otkrivaju Boga koji je zahtjevan Bog – i to radi nas i našega spasenja – te da Božja srdžba ne isključuje Božju ljubav i milosrđe, nego upravo iz njih proizlazi kao radikalni način njihova iskazivanja i poziva na obraćenje. Članak je podijeljen u četiri dijela. U prvom se dijelu prikazuju suvremeni konteksti zbog kojih govor o Božjoj srdžbi postaje neprihvatljiv. Potom se dva poglavlja bave sintezom biblijskoga govora o Bogu, uz uvodne naznake o razlikovanju božanske i ljudske srdžbe. U trećem dijelu izvode se teološki zaključci biblijskoga nauka o Božjoj srdžbi, pri čemu postaje razvidno da se Bog srdi na čovjeka jer je njegov stvoritelj, jer postoji grijeh, jer Bog nije ravnodušan spram čovjekova stanja, jer želi dijalog s čovjekom i ne čeka da čovjek sam spozna grijeh. U konačnici, Bog se srdi na čovjeka grješnika i na narod jer je milosrdan., The article aims to show that the biblical discourse about God’s wrath is constitutive of a true Christian image of God and that such discourse should not be ignored, because it is an integral part of the Christian faith. The paper warns that the abundant biblical records of divine wrath reveal a God who is demanding – for the sake of us and our salvation – and that God’s wrath does not exclude God’s love and mercy but arises precisely from them as a radical way of their expression and calls for conversion. The article is divided into four parts. The first part presents contemporary contexts which make the discourse about God’s wrath unacceptable. The following two chapters deal with the synthesis of the biblical discourse about God, with introductory notes on the distinction between divine and human wrath. The third part brings theological conclusions of the biblical doctrine of God’s wrath, where it becomes clear that God is angry with man because He is his creator, because there is sin, because God is not indifferent to man’s condition, because He wants a dialogue with man and does not wait for man to know sin on his own. Ultimately, as seen in the fourth chapter, God is angry with the sinful man and the people because He is merciful.

Since God judges everyone according to their deeds, Paul regards the cultivation of moral conduct as a crucial task. Responding to the scholarly deadlock on whether believers’ ethical capacities are themselves regenerated or simply overlaid with divine power and otherwise unchanged, we engage with Romans 6:1-14 and its direct citations up to the death of Origen, where direct citations are identified by an attribution signal and literality. We ask whether moral regeneration is present in the early readings of Romans 6:1-14. Irenaeus’ three citations argue for the unity of Christ, the salvageability of the flesh, and a distinction between fleshly deeds and the flesh itself. Understanding the Spirit as formative of those whom he indwells, Irenaeus cites Romans 6:4 in order to demonstrate believers’ moral regeneration if they continue in the Spirit. Clement of Alexandria’s four citations are proof-texts against the Basilideans and the Valentinians. Clement’s Apostle signals believers’ exoneration for involuntary misdeeds because he says that they are “under grace”. Tertullian adapts two extended citations to his sympathetic audience in order to argue for the salvageability of the flesh and for the exclusion of recidivist baptized adulterers from the Church. Tertullian’s Apostle expects that all wrongdoing comes to an end with baptism. Origen adopts a voluntarist hermeneutic in his Commentary on Romans against opponents who promoted moral determinism. Thus, we find his strong witness to personal responsibility for moral action. His Commentary also contains his deduction from Romans 6:12 that the desires of the Spirit overlay the desires of sin, which believers still have. Origen’s other works contain proof-texts from our passage which display symbolic readings of “sin” and moral degeneration in recidivists; these too mainly make the case for personal responsibility. Thus, Clement, Tertullian, and Origen witness to perspectival renewal, and Irenaeus and Origen also to moral regeneration.

This article offers an overview of some of the major Christian theological themes that have arisen from the concerns of Chinese Catholic and Protestant Christians since the seventeenth century. It explores contextual factors that have shaped competing categories of loyalty, from differing cultural, religious, and philosophical starting points, to pregnant socio-political realities of Western imperialism, and Chinese nationalism and politics. The article examines theological themes that are prioritized by Chinese Christians related to the motif of the ‘family’, understandings around the human condition, and the importance of fostering a spirituality of suffering and an expression of public faith. Whilst in no way comprehensive, this article attempts to offer vignettes into how Chinese Christians, primarily from the Chinese mainland, have wrestled with the faith and offered distinctive expressions of what can be termed Chinese Christian theology

This thesis argues that the theological interpretation of Genesis 2–4, which describes a pristine world corrupted by evil, derives from a cosmological model and accompanying ideas of what constitutes goodness and badness that is anachronistic to the original context of the Hebrew Bible and instead arises from the reception of the material in the Hellenistic period. By comparing ideas and images from ancient Near Eastern literature that resemble those appearing in Genesis, we argue that Genesis presents a cosmology and system of values wherein an eternally pre-existing undesirable state of negation (“chaos”) is pushed to the periphery of a manufactured desirable condition of order and harmony, which in turn is threatened by an undesirable corruption from within (“evil”) and thereby under constant threat of collapsing back into nothingness unless perpetually sustained by the combined efforts of humans and gods. Within this cosmology and axiology, which is shared with the literature of the ancient Near East, Genesis presents a subversive narrative that discusses where true order in the world might be found. We argue that the Primordial History provides a deconstruction of various institutions of order found throughout the rest of the ancient Near East, especially those favoured by Israel’s Babylonian conquerors, in order to promote the Israelite covenant with Yahweh as the desirable alternative. Each institution in turn is presented as valuable and useful yet also insufficient to produce and sustain order. The pericope of Genesis 2–4—"the account of the heavens and the earth”—deconstructs the institutions of agriculture and civilization, specifically by demonstrating that, in contrast to the presentation of comparative literature, their acquisition is insufficient to elevate humans out of a state of negation, and further demonstrating that the pursuit of cultural achievement is insufficient to produce the nearest possible human approximation of eternal life.

Daar is oortuigende argumente waarom kontemporêre natuurwetenskaplike waarnemings die beste verklaar kan word as dit binne 'n paradigma van 'n almagtige Skepper geïnterpreteer word. Tog is daar wêreldwyd by die hoofstroomnatuurwetenskaplikes groot teenkanting daarteen. In hierdie artikel word die vraagstuk van normatiewe materialisme onder die loep geneem. 'n Analise van natuurwetenskaplike denkprosesse, sowel as wat die Bybel oor hierdie onderwerp sê, lei tot die gevolgtrekking dat die oorsprong van normatiewe materialisme in die mens se eiewillige aard geleë is. Om by voorbaat een van die moontlike verklarings vir empiriese waarnemings uit te sluit slegs omdat dit van 'n navorser se wereldbeeld verskil, verteenwoordig swak, ongeldige wetenskapsbeoefening. Ten spyte van die feit dat die natuur-wetenskap oorweldigend getuig van die teenwoordigheid en betrokkenheid van God, is daar steeds talle vraagstukke wat steeds nie deur óf natuurwetenskaplikes óf teoloë beantwoord kan word nie. Natuurwetenskaplikes wat strewe na integriteit in hul wetenskapsbeoefening, behoort alle moontlike verklarings vir empiriese data met 'n gelyke mate van respek en aandag te oorweeg in hul soeke na die waarheid. In the first three articles of this series, convincing arguments were put forward as to why contemporary natural scientific observations can best be explained if they are interpreted within a paradigm of an all-powerful Creator. In line with this observation, a growing number of eminent scholars fundamentally differ from the materialistic position that metaphysical theories deal with concepts that are not empirically observable and testable. Instead, these scholars postulate that metaphysical theories can indeed be used to make predictions about the natural world and that they are therefore falsifiable. A few examples include the fact that a theistic cosmology expects that the universe had a moment of beginning, which presupposes that a transcendent Creator must already have accurately established the physical conditions for all empirical observations, before the moment of creation. Empirical observations of the universe confirm this theory, as described in the first article of this series. More examples of the predictive value of a metaphysical theory, are the origin of information contained in DNA, as described in article 2, as well as in empirical data on the origin of humans (see article 3). The reference to metaphysical theories as pseudo-science has therefore been repudiated by recent empirical evidence and a growing number of authoritative researchers, do recognise the fact that a "God hypothesis" would appear to be scientifically accountable. Yet, there remains great opposition among mainstream natural scientists to any hint of metaphysical explanations for contemporary observations. Materialist scientists accuse religious scientists of approaching the Enlightenment and Modernism in reverse - of wanting to take science back to the dark ages, where the church dictated to science what may be believed. However, it is ironic that the "God of the gaps"- argument is replaced by normative materialism with a "science of the gaps"- argument, where it is argued that sooner or later science will provide humanity with a "theory of everything". To decide in advance that a certain explanation for empirical evidence may not be considered, is unacceptable in natural science. Yet mainstream science takes exactly this position regarding cosmology and the origin of life. In this article, the issue of normative materialism is scrutinised. What is the deepest origin of the reluctance of many researchers, to put forward a metaphysical explanation for scientifically observed data? Even the mere consideration of such a hypothesis is rejected. Why don't people even consider the possibility that a Creator played (and still plays) a role in the universe? The main conclusion, based on an exposé of the scientific method, various ways of scientific reasoning and biblical evidence regarding creation and the origin of sin, is that the answer lies in mankind's sinful, self-willed nature. If a scientist, based on irrefutable evidence, admits that God exists and that His works are visible in creation, as well as that empirical observations can be reconciled with biblical descriptions of the cosmos, he/she must then also admit that the Bible represents the truth. The necessary consequence of such an admittance is that such a person must then live in submissive obedience to God. This giving up of the "own self" is, however, directly against the nature of sinful man - every person has the need to be master of his/her own salvation and to answer only to himself/herself; something that is embodied in the Postmodernist Zeitgeist in which we find ourselves. To rule out (and even formally forbid) one of the possible explanations for empirical observations in advance, only because it differs from a researcher's worldview, does not make that researcher a better scientist. On the contrary - normative materialism and the accompanying grasping at straws by formulating new, fantastic, and difficult-to-test theories as alternatives to the existence of God, simply represent poor, invalid scientific practice. Even though natural science overwhelmingly testifies to the presence and involvement of God in creation, there are still numerous questions that cannot be answered by natural scientists, or by theologians. Natural scientists should, however, consider all possible explanations for empirical data with an equal measure of respect and attention in order to practise science with integrity.

Que se passe-t-il lorsque les journaux n’ont plus d’événements graves à rapporter ? Le bonheur peut-il être stable ? Qohélèt vient mettre en garde son lecteur : tout bouge et la vie est difficile, mais elle peut devenir futile sans qu’on s’en aperçoive. Il annonce en précurseur un lien entre la psychologie et la foi au Créateur, qui donne un sens à l’histoire personnelle. Cela passe par les commandements de Dieu, ce qui est profondément différent du stoïcisme rationnel de l’époque, malgré certaines similitudes. What happens when newspapers have nothing to say any more about tragic current events? Can happiness be something stable? Qohelet warns his readers: everything is subject to change and life is difficult, but anything can become futile without it being noticed. He predicts a coming link between human psychology and faith in the Creator, which brings meaning to personal histories. This is channeled by God’s commandments, which is quite different from the rational Stoic mindset of the time, in spite of some similarities.

The Old Testament connects environmental disasters with sin. The expulsion from the paradeiso (Gn 3:23-24), the plagues on Egypt (Ex 7-11) and droughts (Am 4.6; Jr 14:1-7) are all portrayed as linked with sin. Theologically, human sin, therefore, can lead to actions that have adverse effects upon humans and the environment. It is against this reality that this research explores the effects of necrophilia not only upon humans but also on the environment. The argument raised here is that while world leaders are making concerted efforts to achieve gender equality, among other goals by 2030, necrophilia is likely to offset this vision as women continue being reduced to mere sex machines in life and beyond death. Spiritually, as a result of the evil nature of necrophilia, God and the ancestors also are forced to turn their faces from a land where such abomination is practiced, hence exposing the land to environmental catastrophes. Using largely the qualitative approach as well as comparative analysis, the research engages in an informed conversation with African traditional religion (ATR), Christianity and Islam (religions that have a large following in Zimbabwe), examining to what extent they can be used to curb necrophilia. CONTRIBUTION: The research makes a unique contribution to Religion and/or Theology and Constructions of Earth and Gender through raising an awareness of the high chances of necrophilia offsetting efforts to achieve gender equality by 2030. It also proffers tangible ways of curbing the harmful effects of necrophilia upon human societies and Mother Earth.

Budući da je prvotna nakana ovog rada pokušaj rasvjetljavanja uzročno‑posljedičnog odnosa grijeha i bolesti u Bibliji, nakon uvodnih misli panoramski se izlaže starozavjetno uzročno‑posljedično poimanje grijeha i bolesti, pri čemu se posebna pozornost posvećuje onim mjestima i primjerima koji, nasuprot dominantnoj uzročno‑posljedičnoj paradigmi, korigiraju takvo poimanje, dovodeći ga u pojedinim slučajevima sasvim u pitanje. U drugom poglavlju, koje predstavlja centralni dio rada, autor se posvećuje novozavjetnom, odnosno Isusovu poimanju odnosa grijeha i bolesti. Nastoji, dakle, prikazati koga, kako i zašto Isus ozdravlja, ponekad pritom opraštajući grijehe, te nadasve u čemu bi se sastojao smisao Isusovih ozdravljenja, koja su u mnogim slučajevima zapravo iscjeljenja, odnosno kudikamo više od ozdravljenja. Potom se još detaljnije predstavlja Isusov stav o neispravnosti uzročno‑posljedičnog odnosa grijeha i bolesti preko primjera ozdravljenja slijepca od rođenja (usp. Iv 9) te se, na koncu, ukratko opisuju ozdravljenja u drugim novozavjetnim spisima. U Zaključku se sumiraju temeljne postavke rada i nastoje dati smjernice za daljnje tematiziranje ove, prema autoru, aktualne i važne biblijske, odnosno teološke teme., Since the primary intention of this article is to attempt to clarify the cause‑effect relation between sin and illness in the Bible, after the introduction the author presents the Old Testament’s cause‑effect understanding of sin and illness in a panoramic way. In that presentation, he pays particular attention to those places and examples that, in opposition to the dominant cause‑effect paradigm, correct that understanding or even put it entirely into question in some cases. In the second, central part of the article, the author discusses the New Testament’s or Jesus’ understanding of sin and illness. He tries, therefore, to present who, how, and why did Jesus treat, while sometimes forgiving sins, and to discern the meaning of Jesus’ treatments that were, in many cases, healings, i.e., much more than a simple treatment. The author then turns his attention to a more detailed presentation of Jesus’ rejection of the cause‑effect relation between sin and illness on the example of healing of the man who was blind from his birth (see Jn 9), which is followed by a concise description of healings in other New Testament writings. The conclusion summarises the central claims of the article and attempts to provide guidelines for further work on this, in author’s opinion, important and current Biblical and theological topic.

Czym jest grzech, wina i przebaczenie? Te kwestie zostały poruszone w opublikowanym w 2020 r. dokumencie Kościoła Ewangelickiego w Niemczech z perspektywy protestanckiej antropologii. Celem niniejszego artykułu jest podjęcie refleksji wokół najważniejszych idei tego dokumentu EKD, jakie wyznaczają jego poszczególne części: (1) grzech oraz fenomen grzeszenia; (2) zagubiony człowiek i odpowiedź Biblii; (3) miejsca doświadczenia winy, przebaczenia oraz pojednania. Refleksje te dotykają niewątpliwie podstawowego przesłania Reformacji, jakim jest usprawiedliwienie grzesznika. Wiele z tych przemyśleń może być bardzo pouczające w kontekście toczących się obecnie dyskusji na temat przebaczenia i pojednania między narodami, kwestii winy czy odpowiedzialności za nią, albowiem – jak trafnie zauważają autorzy analizowanego dokumentu – żadna dziedzina ludzkiego życia nie jest wolna od doświadczeń związanych z winą i grzechem. Przebaczenie zaś nie powoduje cofnięcia grzechu, ale umożliwia tak bardzo potrzebny dziś światu nowy początek., What is sin, guilt and forgiveness? These questions are dealt with in statement of the Evangelical Church in Germany from the perspective of Protestant anthropology published in 2020. The aim of this paper is to reflect on the most important ideas of this EKD document, which are determined by its different parts: (1) Sin and the phenomenon of sinning; (2) The lost man and the Bible’s answer; (3) Places to experience guilt, forgiveness and reconciliation. These reflections certainly touch the fundamental message of the Reformation, which is the justification of the sinner. Many of these considerations can be very enlightening in the context of ongoing discussions about forgiveness and reconciliation between nations, the question of guilt and responsibility for it. As the authors of the analysed document aptly point out, no area of human life is free of experiences with guilt and sin. Forgiveness does not make sin undone, but it does make new beginning possible, that the world needs so much today.

This dissertation researches the so-called céli Dé of the eighth and ninth centuries, in order to elucidate and reconstruct their beliefs on sin and reconciliation. Its contents are as follows: after a foreword that summarily presents the aims and layout of the thesis, it comes a chapter (I) devoted to the historiography of the so-called céli Dé and a reassessment of them (as not a movement but a series of separate monastic networks existing in different times, connected by moving people and texts, and then reimagined as a synchronic reality, a “union”). Then, chapter II lays out the theoretical framework, research question and methodology in detail. Chapters III through V investigate the ‘hamartiological rationales’ detected in the Tallaght-Terryglass Corpus (the Ascetic, the Contractual and the Ritual) through the application of the aforementioned research methodology. Chapter VI offers a brief summary of the findings and hypothesises how this threefold theory of sin and reconciliation could be harmonised in a cohesive whole. Finally, the appendixes contain editions of the Old Irish Penitential (1.1-4), The Monastery of Tallaght (2.1, 3-5) and the Rule of the céli Dé (2.1, 6-8). Each appendix includes a presentation of the text (manuscript tradition, dating, etc.), a semi-diplomatic edition, a full English translation, and endnotes. Furthermore, Appendix 2 contains full diplomatic transcriptions of the surviving fragmentary witnesses for The Monastery of Tallaght (at the end of 2.3) and a prosopography (2.2), presenting all the characters mentioned in the Tallaght Memoir.

The picture of the beginnings of humankind presented by natural science is often contrasted with what is conveyed in Scripture. It has been pointed out that the Edenic state before sin - which we refer to as original justice - was a time of absolute perfection in which there was no room for any deficiency. According to Thomas Aquinas, however, this picture conflicts with what Paradise was as a state on the way to Heaven. For Aquinas, the difference between Paradise and the present situation is not an ontological one but a change of circumstance, because original justice was not a period of salvation. This means that Paradise was a period of development, thanks to the grace received, which is reconcilable with the principled account of natural science. The key is the distinction between Paradise and Heaven, which sets religion-science reflections in their proper context. CONTRIBUTION: The article drew attention to notions of original justice, emphasising the Paradise time as the development of virtues, including the theological virtue of faith. This helps to build an adequate theological framework for a fruitful dialogue with the natural sciences, as recommended by Buitendag.

The object of study of this research is the novel Sin (2016) written by the Colombian author Laura Restrepo. The perspective of analysis belongs to the field of psychoanalysis, mainly to the one that corresponds to the theories of Jacques Lacan, whose theoretical advances are known within this discipline as the "Lacanian orientation." Restrepo's novel works around the theme of evil and its presence in different characters and their stories, narrated independently and separated into chapters; for this work, three of them have been selected for being considered the most relevant regarding the theme of evil: The promise, Elephant hair and Love without feet or head. Four fundamental concepts have been selected from Lacanian theory: perversion, phantom, act and jouissance, that serve as analysis tools to elucidate the psychic mechanisms that motivate the characters and that provide logical structure to their stories. In approaching literary research from the psychoanalytic field, the need to explain the effect produced on the reader by the narrative texture, for this, an analysis of the narratological elements most worked by the author in each chapter studied is presented. El objeto de estudio de esta investigación es la novela Pecado (2016) escrita por la autora colombiana Laura Restrepo. La perspectiva del análisis pertenece al campo del psicoanálisis, principalmente al que se corresponde con las teorías de Jaques Lacan, cuyos avances teóricos son conocidos dentro de esta disciplina como la “orientación lacaniana.” La novela de Restrepo trabaja el tema del mal y su presencia en distintos personajes y sus historias, narradas de forma independiente y separadas en capítulos. Para este trabajo se han seleccionado tres de ellos por ser considerados los más relevantes respecto al tema del mal: La promesa, Pelo de elefante y Amor sin pies ni cabeza. De la teoría lacaniana se han seleccionado cuatro conceptos fundamentales: perversión, fantasma, acto y goce; que sirven de herramientas de análisis para dilucidar los mecanismos psíquicos que motivan a los personajes y que les brindan estructura lógica a sus historias. Al abordar la investigación literaria desde el campo psicoanalítico, se ha impuesto también la necesidad de explicar el efecto que produce en el lector la textura narrativa, para ello, se presenta un análisis de los elementos narratológicos más trabajados por la autora en cada capítulo estudiado.

En Colombia existen varias zonas que no pertenecen al Sistema Eléctrico Interconectado Nacional (SIN) por lo que su desarrollo económico, social y tecnológico se hace más difícil, lo cual afecta la calidad de vida de los habitantes de estas zonas ya que hoy en día la electricidad es un elemento esencial en el desarrollo de múltiples actividades. Por lo anterior, este proyecto se centra en el diseño de un sistema de generación de energía eólica que satisfaga las principales necesidades del propietario de la finca El Pozo ubicada en la vereda Llanitos del municipio de Une Cundinamarca, con el fin de mejorar sus condiciones de vida y brindar oportunidades de negocio. Este documento se estructura en tres capítulos, en el primero se puede apreciar toda la información teórica que implica este proyecto; en el segundo se encuentra el desarrollo de los tres objetivos específicos los cuales fueron solucionados a partir de diversas actividades como: entrevistas con el propietario de la finca para la caracterización del terreno, procesos productivos y necesidades, revisión y análisis de fuentes de información de energía eólica mediante distintas herramientas digitales y estudio económico de la propuesta para determinar la viabilidad financiera; y finalmente el tercer apartado que corresponde a las conclusiones y recomendaciones dadas en función de los capítulos anteriormente desarrollados. In Colombia there are several areas that do not belong to the National Interconnected Electric System (SIN), so its economic, social, and technological development is more difficult, which affects the quality of life of the inhabitants of these areas because today electricity is an essential element in the development of multiple activities. Therefore, this project focuses on the design of a wind power generation system that meets the main needs of the owner of the El Pozo farm located in the Llanitos village of the municipality of Une Cundinamarca, to improve their living conditions and provide business opportunities. This document is structured in three chapters, in the first one all the theoretical information that this project implies can be appreciated; in the second one there is the development of the three specific objectives which were solved from different activities such as: interviews with the owner of the farm for the characterization of the land, productive processes and needs, review and analysis of sources of wind energy information through different digital tools and economic study of the project to determine the financial feasibility; and finally the third section which corresponds to the conclusions and recommendations given according to the previously developed chapters. Ingeniero Industrial Pregrado

The diploma thesis deals with the ethical topic of guilt and its processing in persons serving a sentence. The paper elaborates with the topic of guilt on a practical and theoretical level. The theoretical framework deals with concepts related to guilt (morality, good, evil, conscience, sin), then presents the concept of guilt and the possibilities of its processing. Based on the description of the theory, the theoretical part formulates questions, which are used in the practical part. It describes three case studies of persons serving a sentence. The research is devoted to their individual perception of guilt and subsequently to ways of coping with it. Special attention is paid to Christianity and its influence on the perception of guilt, as two persons believe in God. Research shows that guilt is a fundamental issue for people in prison, whether it is in its negative or positive manifestations. The research confirms the fundamental theoretical starting point that there is a line from the negative effect of guilt to its positive contribution. As all three convicts confirm, guilt is the path to awareness, acceptance, and finally to the correction. Although there are many ways how to deal with guilt, the key is willingness to be opened to cope with guilt. Though there are a number of shortcomings in...

The diploma thesis deals with the topic of healing in the synoptic gospels. Illness and the suffering associated with it is a phenomenon that everyone encounters throughout their lives. We can look at illness and suffering from many different angles, and many scientific disciplines are studying this phenomenon. In my work, attention is focused on the meaning, meaning and perception of the disease from a human and theological point of view. The starting point of the work are excerpts from the synoptic gospels, which deal with the disease and the miraculous healing of the diseases of the human senses. Pericopes are divided according to the types of sensory impairments. Biblical events give us inspiration on how to perceive different life situations in accordance with God's purpose. These are model situations from which we draw lessons and inspiration in our life story. The introduction introduces the concepts of sin, suffering and illness from the perspective of the Old Testament and the New Testament. The next treatise then provides a view of the healing of the sick as a confirmation of the divinity of Jesus and the authenticity of Jesus' teaching. Healing by Jesus' disciples is also mentioned here. The main focus of the work is the exegesis of pericopes, ending with a summary of the main ideas of...

Kaltės įveikimas ir dvasinės ramybės jausena – esmingas žmogaus siekis. Bažnyčia kviečia į susitaikymą su savimi, kitu ir Dievu; kviečia siekti išganymo – amžinos laimės ir ramybės. Vienas aktyviausių Bažnyčios mokymo skelbėjų buvo kunigas Jurgis Pabrėža (1771–1849), kurio 250-osios gimimo metinės paminėtos 2021 m. Tai žmogus, siekęs visomis savo jėgomis tarnauti žmonėms, „kad įgytume išganymą per mūsų Viešpatį Jėzų Kristų“ (1 Tes 5, 9). Kun. J. Pabrėža pamoksluose, kalbėdamas apie žmogaus kaltės pajautimą ir išsivadavimą iš šio slegiančio jausmo, kaip vieną iš pavyzdžių pateikė Kaino istoriją. J. Pabrėža savo pamokslų rinkinyje „Pamokslai vairingose materijose“ biblinį Kaino vardą mini 22 kartus. Iš 48-ių šiame rinkinyje esančių pamokslų Kainas minimas penkiuose. Kaino nuodėmės ir jo kaltės išgyvenimo pavyzdžiai pateikti aptariant asmens dvasinės gerovės klausimus: kas neturi vilties būti išganytas; kas užmušdamas kitą žmogų, nepadaro nuodėmės; kodėl geisti svetimų daiktų yra blogai; kuo blogas pavydus šnairavimas į kitą; kuo bloga šventvagiška išpažintis? Remdamiesi Biblijos pasakojimu apie Kainą ir šio pasakojimo pavyzdžiais kun. J. Pabrėžos pamoksluose matome, kad žmogus patiria nerimastingą kaltės išgyvenimą kaip pasąmoningą būseną, kurios veikiamas jaučia nesaugumą, bejėgiškumą, dvasinę kančią, kaip gyvenimo prasmės stoką. Šis kaltės jausmas turi savo priežastį – nuodėmę, t. y. veikimą pasaulyje ne pagal prigimties dėsnius. Pagrindiniai žodžiai: kun. Jurgis Pabrėža, pamokslai, Kainas, nuodėmė, kaltė. A person is an active being who at the same time experiences a disturbing feeling of guilt for his/her wrong actions. The experience of guilt spiritually oppresses and crushes the person. Man desires reconciliation: reconciliation with another, with himself, and with God. Overcoming guilt and feeling spiritual peace is a fundamental human endeavour. One of the outstanding preachers of salvation was priest Jurgis Pabrėža (1771–1849). He was a man of wide interests, whose ambition was to serve people with all his might, to keep science and faith in close unity, to proclaim the word of God, so that we “receive salvation through our Lord Jesus Christ” (1 Thessalonians 5: 9). Speaking of human guilt and liberation from the oppressive feeling of guilt in his sermons, Fr. J. Pabrėža provided the example of the story of Cain’s experience of guilt. By the example of Cain’s guilt, J. Pabrėža sought to free people from the state of uneasy guilt while delivering purposeful, time-and-place-appropriate sermons. Therefore, this article discusses examples of Cain’s sinful state and experience of guilt in the collection of sermons “Sermons on Various Matters” by Fr. J. Pabrėža. Fr. Jurgis Pabrėža mentions the biblical name of Cain 22 times in his sermon collection “Sermons on Various Matters”. Of 48 sermons in this collection Cain is mentioned in 5 of them: • The sermon on sneering and laziness given in Salantai on Pentecost 1815. • The sermon on the second part of the First Commandment of God, that is, on faith, hope, love and the glory of God, delivered in Salantai during the 40 days of indulgence at Pentecost 1825. • The sermon on the Fifth Commandment of God, given at the Great Jubilee in Mosėdis in 1826. • The sermon on the Ten Commandments of God, delivered in Mosėdis during the Great Jubilee in 1826. The sermon on blasphemous confession, given in Švėkšna during the 40 days of indulgence in 1824. Examples of Cain‘s experience of sin and guilt are given when discussing the spiritual well-being of a person: • Who has no hope to be saved? • Who does not commit sin by killing another man? • Why is it bad to desire what belongs to another? • What evil is there in a jealous sneer towards others? • What is wrong with a blasphemous confession? In the biblical story of Cain and examples of this narrative in the sermons of Fr. J. Pabrėža we see that a person experiences a disturbing feeling of guilt as a subconscious state of insecurity, helplessness and spiritual suffering, and as a lack of meaning in life. This sense of guilt has its own cause – sin, i.e. acting in the world against the laws of nature. Human nature, separated from God, no longer has a solid ontological basis of existence. It faces spiritual nothingness that manifests itself as desolation, isolation, loneliness, and thus as a devotion to Nothing that so penetrates human life that he/she ceases to comprehend its meaning and purpose. Keywords: guilt, sin, Cain, Fr. Jurgis Pabrėža, sermons.

Purpose.The study aims to define and comprehend the phenomenon of freedom as an anthropological problem in the Christian philosophical heritage of A. Augustine and H. Skovoroda. The objectives of the study are: a) to identify the main aspects of the problem of freedom in the Christian philosophy of Augustine; b) to clarify the essence and specificity of understanding of freedom in the philosophical anthropology of H. Skovoroda; c) to compare the peculiarities of the statement of the problem of freedom by Augustine and Skovoroda.Theoretical basis.The achievement of the purpose is based on theoretical-methodological, historical-philosophical and comparative analysis of the content of the concept of freedom within the philosophical views of A. Augustine and H. Skovoroda. Also, the analysis of the original sources of the thinkers has allowed to formulate the theoretical and practical significance of their ideas in this field and their importance for the further development of world philosophy.Originality.It has been confirmed that in the religious philosophy of Augustine, freedom appears on an immanent-spiritual plane and is a phenomenon manifested as a person’s ability of self-determination in his actions. Augustine explains freedom by raising the question of free will, evil, salvation, predestination and divine grace. It is substantiated that the analysis of the problem of freedom in the philosophy of H. Skovoroda presupposes an understanding of the main components of his philosophical and anthropological theory: ontological (the doctrine of "two natures" and "three worlds"); gnoseological (the concept of self-knowledge); ethical (the problem of happiness, good, etc.). It is determined that human freedom in the work of both philosophers is defined in conceptual and semantic aspects as a moral and ethical choice between good and evil. It is established that both Augustine and Skovoroda emphasize the discovery by man of the moral, spiritual law and life in accordance with its norms – this is a kind of idea of positive freedom ("freedom for"), and the call to escape from the world of evil is the idea of negative freedom ("freedom from").Conclusions.Thus, we continued the historical-philosophical study of the peculiarities of the understanding of the concept of human freedom in Ukrainian philosophical thought, which is manifested by comparing it with the theoretical heritage of world philosophy, with the spiritual and philosophical experience of the past. The ideological kinship of the concepts of freedom of Aurelius Augustine and Hryhorii Skovoroda is obvious.

Purpose. The study aims to define and comprehend the phenomenon of freedom as an anthropological problem in the Christian philosophical heritage of A. Augustine and H. Skovoroda. The objectives of the study are: a) to identify the main aspects of the problem of freedom in the Christian philosophy of Augustine; b) to clarify the essence and specificity of understanding of freedom in the philosophical anthropology of H. Skovoroda; c) to compare the peculiarities of the statement of the problem of freedom by Augustine and Skovoroda. Theoretical basis. The achievement of the purpose is based on theoretical-methodological, historical-philosophical and comparative analysis of the content of the concept of freedom within the philosophical views of A. Augustine and H. Skovoroda. Also, the analysis of the original sources of the thinkers has allowed to formulate the theoretical and practical significance of their ideas in this field and their importance for the further development of world philosophy. Originality. It has been confirmed that in the religious philosophy of Augustine, freedom appears on an immanent-spiritual plane and is a phenomenon manifested as a person’s ability of self-determination in his actions. Augustine explains freedom by raising the question of free will, evil, salvation, predestination and divine grace. It is substantiated that the analysis of the problem of freedom in the philosophy of H. Skovoroda presupposes an understanding of the main components of his philosophical and anthropological theory: ontological (the doctrine of "two natures" and "three worlds"); gnoseological (the concept of self-knowledge); ethical (the problem of happiness, good, etc.). It is determined that human freedom in the work of both philosophers is defined in conceptual and semantic aspects as a moral and ethical choice between good and evil. It is established that both Augustine and Skovoroda emphasize the discovery by man of the moral, spiritual law and life in accordance with its norms – this is a kind of idea of positive freedom ("freedom for"), and the call to escape from the world of evil is the idea of negative freedom ("freedom from"). Conclusions. Thus, we continued the historical-philosophical study of the peculiarities of the understanding of the concept of human freedom in Ukrainian philosophical thought, which is manifested by comparing it with the theoretical heritage of world philosophy, with the spiritual and philosophical experience of the past. The ideological kinship of the concepts of freedom of Aurelius Augustine and Hryhorii Skovoroda is obvious., Мета. Дослідження спрямовано на окреслення та осмислення феномену свободи як антропологічної проблеми в християнській філософській спадщині Августина та Сковороди. Завданнями дослідження є: а)виокремити основні аспекти проблеми свободи в християнській філософії Августина; б) з’ясувати сутність і специфіку розуміння свободи у філософській антропології Г. Сковороди; в) порівняти особливості постановки проблеми свободи Августином і Сковородою. Теоретичний базис. Досягнення мети ґрунтується на теоретико-методологічному, історико-філософському та компаративному аналізі змісту поняття "свобода" в межах філософських поглядів Августина та Сковороди. Також на основі аналізу першоджерел мислителів сформульовано теоретичну та практичну значущість їхніх ідей у цій царині та значення для подальшого розвитку світової філософії. Наукова новизна. Підтверджено, що в релігійній філософії Августина свобода постає в іманентно-духовній площині і є феноменом, що виявляється як здатність людини до самовизначення у своїх діях. Августин пояснює свободу через постановку питання про вільну волю, зло, спасіння, предестинацію та Божественну благодать. Обґрунтовано, що аналіз проблеми свободи у філософії Г. Сковороди передбачає осмислення основних складових його філософсько-антропологічної теорії: онтологічної (вчення про "дві натури" і "три світи"); гносеологічної (концепція самопізнання); етичної (проблема щастя, добра та ін.). Визначено, що свободу людини у своїх творах обидва філософи в концептуальному і смисловому аспектах окреслюють як морально-етичний вибір між добром і злом. Установлено, що й Августин, і Сковорода наголошують на відкритті людиною морального, духовного закону та житті відповідно до його норм – це своєрідна ідея позитивної свободи ("свободи для"), а заклик до втечі від світу зла – це ідея негативної свободи ("свободи від"). Висновки. Отже, ми продовжили історико-філософське дослідження особливостей розуміння поняття свободи людини в українській філософській думці, що виявляється в зіставленні його з теоретичними надбаннями світової філософії, із духовним філософським досвідом минулого. Очевидною є ідейна спорідненість концепцій свободи Аврелія Августина та Григорія Сковороди.

The Way to Forgiveness of Sin

The Way to Forgiveness of Sin

This study examines the shame that drives the rite of confession of guilt and sin in the Toraja tradition and then dialogues with the Christian faith. In this study, a qualitative research method was used with an ethnographic approach. Observations and interviews were conducted with figures who knew the topic. The results show that Toraja people experience collective shame when community members commit moral violations. A sense of shame before others or social shame is felt. However, spiritual shame is an aspect that cannot be ignored. Behind the social violations, there are efforts to interpret the relationship with God (Toraja language, Puang Matua), which needs to be brought back to lead people to repentance. Contribution:This article combines tradition and theology, particularly missional and contextual theology. The results of this study are expected to increase the efforts of each respondent to interpret God in every social violation committed to lead people to repentance.

As commonly used in its moral sense I will, for the purposes of this paper, take the concept of “conscience” to be the inherent ability of every healthy human being to perceive what is right and what is wrong and, on the strength of this perception, to control, monitor, evaluate and execute their actions. Such values as right or wrong, good or evil, just or unjust, and fair or unfair have existed throughout human history and are also shaped by an individual’s cultural, political and economic environment. The medieval penitential literature offers just one such historical snapshot. These manuals or guides for confessors, including prayers, lists of questions to be asked by the confessor, and penances to be assigned for various sins were an integral part of the practice of private penance which began in the Celtic Church and later spread through Europe with the Celtic and Anglo-Saxon missions. Penitential books for use by confessors in private penance appeared in the sixth through ninth centuries. These texts were not as a rule decreed by episcopal synods. Their authority generally rested on the reputation of their compiler or editor. Public penances were assigned for public sins that caused scandal for the church. Private penances were assigned for private sins or matters of conscience. The Penitentials were generally more flexible than the churches’ ancient canonical penitential system which they largely replaced. While later European Penitentials tended to provide more complete guidance for the confessor instead of mere lists of rules and penalties; such instruction is not entirely absent from the earlier Irish texts and ancillary documents. Thus, the goal of penance in the early middle ages was not only sacramental but also didactic. It would have been an occasion to inculcate Christian beliefs, an opportunity to model proper Christian behaviour and by extension a key part of the formation of conscience. As was the case with later expressions of casuistry (Etym. Latin casus, case, or problem to be solved) the purpose of the penitential literature was thus to adapt and apply the unchangeable norms of Christian morality to the changing and variable circumstances of human life albeit in somewhat rudimentary fashion. As such this literary genre and the pastoral practices stemming from it are a valid and worthy object of any historical study and theological analysis concerning the ‘formation of conscience.&rsquo

Optical communication systems based on silicon (Si) multimode interference (MMI) wavelength-division multiplexing (WDM) technology can suffer from back reflection. This undesirable characteristic causes losses and is a key problem that can lead to performance limitations. To overcome this limitation, we proposed a new study on how to divide two wavelengths by understanding the light coupling mechanism of the silicon nitride (SiN) MMI coupler over the C-band window and showed four different options to design a two-channel demultiplexer. The best option for a two-channel SiN MMI coupler with low back reflection losses operating in the C-band spectrum was selected. Based on simulation results, the proposed device can transmit two channels with a spacing of 20 nm between wavelengths in the C-band. Moreover, the device has a low power loss range of 0.895–0.936 dB, large bandwidth of 16.96–18.77 nm, and good crosstalk of 23.5–25.86 dB. Usually, a unique design such as angled MMI is required when using Si MMI technology to reduce the back reflection losses. Due to the use of SiN, which has a low refractive index, we obtained a 40.4 dB back-reflection loss without using this angled MMI design. Therefore, this MMI demultiplexer based on SiN can be used in optical communication systems based on the WDM technique to obtain a high data transfer rate in conjunction with low back-reflection losses.

Rho1p is a membrane-associated protein that belongs to the Rho family of small GTPases. These proteins coordinate processes such as actin remodelling and polarised secretion to maintain the shape and homeostasis of yeast cells. In response to extracellular stimuli, Rho1p undergoes conformational switching between a guanosine triphosphate (GTP)-bound active state and a guanosine diphosphate (GDP)-bound inactive state. Cycling is improved with guanine nucleotide exchange factor (GEF) activity necessary to activate signalling and GTPase activating protein (GAP) activity required for subsequent signal depletion. This review focuses on fission yeast Rho1p GEFs, Rgf1p, Rgf2p, and Rgf3p that belong to the family of DH-PH domain-containing Dbl-related GEFs. They are multi-domain proteins that detect biological signals that induce or inhibit their catalytic activity over Rho1p. Each of them activates Rho1p in different places and times. Rgf1p acts preferentially during polarised growth. Rgf2p is required for sporulation, and Rgf3p plays an essential function in septum synthesis. In addition, we outline the noncanonical roles of Rho1p-GEFs in genomic instability., PG was supported by a postdoctoral Programa II contract granted by the University of Salamanca. RC was financially supported by an FPU fellowship from the Spanish Ministry of Education, and JPP was partially financed by the programme “Escalera de Excelencia,” from the Junta de Castilla y León (CLU-2017-03). Thanks to Proof-reading-service for the English revision of the manuscript. Funding sources: MEIC, Spain (BFU2017-84508-P), (PID2020-115111GB-I00), and the Regional Government of Castile and Leon (SA116G19). YS is also thankful for the financial support awarded to the Institute of Biological and Functional Genomics (IBFG) (CLU-2017-03) provided by the Junta de Castilla y León through the programme “Escalera de Excelencia,” co-financed by the PO FEDER of Castilla y León 14-20.

İmam Müslim’in el-Câmiʿu’s-Sahîh’i başta olmak üzere muteber hadis kaynaklarında günahkâr Müslümanların cehennemden kurtuluşu için Yahudi ve Hıristiyanların fidye olarak sunulacağı, yine Müslümanların günahlarının Yahudi ve Hıristiyanlara yükleneceğine dair rivâyetler bulunmaktadır. Bu rivâyetlerin, gerek kadim dönemde gerekse yakın dönemde Kur’ân, Sünnet ve akla aykırı olduğu gerekçesiyle zayıf ve mevzû olduğu yönünde görüşler serdedilmiştir. Buna karşı muhaddisler, Müslim hadislerinin sahîh olduğunu, hadislerin Kur’ân ve Sünnet’le çelişmediğini ispatlama sadedinde bir çaba içerisinde olmuşlardır. Bu bağlamda çalışmamızda, ‘fidâ hadisi’nin sened ve metin tenkitleri üzerinden yürütülen tartışmanın mukayeseli değerlendirmesini yapmak hedeflenmektedir., In reliable hadith sources, especially Imam Muslim's al-Jamiʿu al-Sahih, there are hadith narrations that Jews and Christians will be offered as ransom for the salvation of sinful Muslims from Hell, and that the sins of Muslims will be blamed on Jews and Christians. It has been expressed that these narrations are weak (da’if) or fabricated (mawdu’) on the grounds that they are contrary to the Qur'an, Sunnah and reason, both in the ancient period and in the recent period. On the other hand, hadith scholars have made an effort to prove that hadiths of Muslim's al-Jamiʿu al-Sahih are authentic and that these hadiths do not contradict the Qur'an and Sunnah. In this context, in our study, it is aimed to make a comparative evaluation on the discussion carried out over the sanad and matn criticisms of the “fida hadith” narraions.

It turns out that stereotypical medieval themes can be actual in the secularized society of the XXI c. under the influence of strong stimuli, such as war (that is why there are reasons to identify the state of modernity as post-secular). Now we especially feel the desire for a religious worldview, which can provide support in the unstable world today, so it is interesting to understand how our culture and, in particular, literature responded to similar requests about a thousand years ago, in what forms repentance – one of the fundamental categories of Christianity – is reflected in our earliest works. Therefore, the goal of the research is to trace the specifics of the theological concept of repentance and outline its role in the spiritual life aimed at holiness. The title of this article, at least its second part, resonates with the work «The First Ukrainian Preachers and Their Works» by father-doctor Yaroslav Levytskyi. The research is based on the texts of Luka Zhydiata, Teodosii Pecherskyi, and Klym Smoliatych and primarily on the works of Metropolitan Ilarion and Kyrylo Turivskyi. Even though Ilarionʼs activity should be dated approximately 100 years earlier than Kyryloʼs, an anti-chronological sequence is in parentheses, and the motivation of such an authorʼs idea will, I hope, become logical as the research unfolds. The correlation of «repentance – holiness» in the oldest Ukrainian sources became the subject of special studies for the first time, and the interdisciplinary approach with distinct theological accents and deep dives confirms the scientific novelty of the study. Conclusions. The works of the first Ukrainian preachers present various aspects of the theme of repentance – one of the fundamental themes in the Christian worldview. In the prayers of Kyrylo Turivskyi, penitential motives are pervasive: with a bright emphasis on the person of the sinner and his search for God and salvation. Instead, according to the text of Metropolitan Ilarion, a larger role is attributed to Godʼs Grace on the path to holiness, which a person, in particular Prince Volodymyr, can perceive and actively cooperate. The teaching On Godʼs Executioner, considered the fruit of the work of Theodosius Pecherskyi, represents the perception of punishment as a component in the sequence «repentance – holiness». So, the concept of repentance is complex and essential in Christian (but not only) culture, understood in original literary forms and genres ten centuries ago and does not lose its relevance today., {"references":["Horiacha, M. (2019). Podorozh u sertsi. Dynamichna antropolohiia prepodobnoho Makariia [A journey in the heart. Dynamic anthropology of Macarius of Egypt]. Р. 157–268. Lviv, Ukraine.","Lambert, A.D. (2016). How Repentance Became Biblical: Judaism, Christianity, and the Interpretation of Scripture. 266 р. Oxford, England."]}

Pričujoča diplomska naloga osvetljuje podobe pekla pri slikarju Hieronymusu Boschu. Raziskovalni vidik je osredotočen na umetnikovo ustvarjalnost brez časovnih zamejitev njegovega opusa, pač pa je izrazito tematsko zamejen na človeški greh in način njegovega kaznovanja. V ospredju je pekel, a diskurz o njem je v triadni topografiji Svetega pisma vedno povezan tudi z vprašanjem vic in nebes, z etičnega vidika pa s problemom človeške grešnosti in kazni zanjo. Boschevo slikarstvo na temo pekla je umeščeno v širši kontekst religioznega in filozofskega ustroja družbe tistega časa. Izpostavljena je Boscheva vloga v bratovščini Confraternitas fratrum beate Marie, kar nakazuje na njegovo potrebo po skupni veri. V nadaljevanju se diploma osredotoča na Boscheve slike s tematiko pekla, med njimi Sedem smrtnih grehov in štiri poslednje reči, Triptih s skušnjavami sv. Antona Puščavnika, Triptih Senenega voza in Triptih Vrt naslad, katere rezultati še bolj poudarijo glavno tezo naloge, da so podobe pekla pri Boschu izraz njegove globoke vere in ne njegove herezije, zato je njegov pekel izrazito apokaliptičen. V tem pogledu se večinoma razlikujejo od Dantejevih besednih upodobitev pekla v njegovi Božanski komediji in so veliko bolj izrazito oprte na spoznanje o norosti sveta pri Erazmu Rotterdamskem in Hojo za Kristusom Tomaža Kempčana. Dantejevi pesniški viziji pekla se še najbolj približa na dveh tablah za beneškega kardinala Grimanija Padec prekletih in Prekleti v peklu, ki ju Bosch prejkone naslika v romantizirani, tragični maniri, brez zanj značilnega sadizma in neizprosne apokaliptičnosti greha in kazni, a sta v njegovem upodabljanju pekla prejkone izjemi. V diplomskem delu je mestoma v ospredju komparativna metoda, ki temelji na iskanju širšega duhovnozgodovinskega konteksta za Boschevo upodabljanje pekla, v drugem delu, ki je posvečen posameznim slikam, pa prevladuje analitični vidik. This degree paper deals with images of Hell by Hieronymus Bosch. The focus of the research is the artist's work regardless of the period of creation. It is specifically limited by the theme of human sin and the way sins were punished. Hell is in the centre of the degree paper, its understanding is based on triadic structure of the Bible, always including the question of Purgatory and Heaven, and from the ethical point of view it questions problems of human sinfulness, and the ways sins are being punished. Paintings by Hieronymus Bosch with Hell as their subject are viewed in a wider spectrum of religious and philosophical aspects of society of that time. Bosch's role in the Brotherhood Confraternitas fratrum beate Marie indicates his need for common religious faith. The paintings Seven Deadly Sins and the Four Last Things, Triptych Temptation of Saint Anthony, The Haywain Triptych and Triptych The Garden of Earthly Delight accentuate the main theme of the degree paper: Bosch's images of Hell are the consequence of the artist's deep faith and not of his heresy. This is why his hell is distinctly apocalyptic. From this point of view Bosch's painting differs from Dante's poetic descriptions of Hell in his Divine Comedy. Bosch includes recognition of the madness of the world, noted by Erasmus of Rotterdam or by Tomas Kemp. Bosch comes closer to Dante at the paintings for Cardinal Grimmani Fall of the Damned into Hell and Damned in Hell, which he painted in romanticised, tragic mannerism, without sadistic overtone, so characteristic for him, and without his inexorable apocalyptical sin and punishment. Such visons of Hell are more or less unique in Bosch's opus. Comparative methods were used here and there, searching for wider spiritual and historic content of Bosch's expression of hell. In the second part of the degree paper the analytic approach to individual paintings has been taken.

U ovom radu će se analizirati anksioznost, depresija, njihovi simptomi i djelovanja na čovjekovo psihičko i fizičko zdravlje te mogućnost liječenja tih poremećaja. Isto tako će se osvrnuti na pojam bolesti i straha te njihova poveznica sa anksioznošću i depresijom. Definirat će se kreposti, fokusirajući se na krepost nade i grijehe protiv kreposti nade. Nastojat će se povezati anksioznost, depresija i nada te grijesi protiv nade i utječe li to na vjernika. Analizirat će se što sve Crkva kao zajednica može učiniti da pomogne osobi s navedenim poremećajima i što vjernik može učiniti sa duhovne strane da bi olakšao sebi ili drugome da smanji djelovanje navedenih poremećaja. In this paper, it will analyze anxiety, and depression, their symptoms, their effect on human psychic and physical health, and their ability to treat that disorders. Also, I will review the terms disease and fear and their connection with anxiety and depression. Virilities will be defined, focusing on the virility of hope and sins against the virility of hope. Trying to connect anxiety, depression, and sins against the virility of hope and does it affect a believer. It will also be analyzed what Church as a community can do to help a person with mentioned disorders and what a believer can do from the spiritual side to relieve himself or someone else to reduce the activity of mentioned disorders.

Sotona koji je u počecima čovječanstva vodio ljude na pogrešan put, čini to i danas. Danas je to mnogo suptilnije, čini se da danas ljudi upadaju u zamke Zloga opravdavajući se često da „to i drugi čine“. Tek kada ljudi dožive strahote demona koji želi da uništi čovjeka počinje shvaćanje koliko su pogriješili. Potrebno je više govoriti i pisati o praksama koje ljude većinski dovode do opsjednuća poput tarota, gatanja, crne i bijele magije, prizivanja duhova itd. Osobi koja je pod terorom Sotone ne preostaje drugi način oslobođenja nego egzorcizam. Egzorcizam kao takav može dovesti do oslobođenja i time dobiti drugu priliku u životu, ali ne smije stati na tome. Takva osoba treba i nakon toga rasti u vjeri i molitvi. Sam rad govori i Božjoj brizi za čovjeka unatoč njegovim padovima. Govor o Božjim anđelima i demonima, te sami njihov utjecaj na čovjeka. Utjecaji raznih praksa kojima se čovjek može otvoriti djelovanju demona u nečijem životu. Opisuju se direktni oblici demonskih utjecaja na čovjeka, te načini borbe protiv istih. Samo djelovanje egzorcista i pristup egzorcizmu te njihov opis razlikovanja duhova, prepoznavanju demona i načini kako se boriti protiv demona. Cilj rada je želja da se ukaže na stvarnost postojanja opsjednuća i posjednuća, na postojanje Sotone, demona, ali i želje da se više govori o opasnostima koje raznim praksama mogu dovesti do takvih problema. Kako laicima tako i svećenicima opsjednuće je često tabu tema. Međutim takvo djelovanje je i te kako stvarno i trebalo bi ga prihvatiti kao i stvarnosti u duhovnom životu. Osim toga ako smo Božji, ako vjerujemo i predajemo se Trojedinome Bogu nema razloga za tolikim strahom od Sotone ili njegovih demona koji su i sami stvorenja. Bog je onaj koji sve drži u svojoj ruci. Satan, who led people astray at the beginning of mankind, is still doing it today. Today, it is much more subtle, it seems that today people fall into the traps of Evil, often justifying themselves that "others do it too". I believe that it is necessary to speak and write more about practices that mostly lead people to obsession, such as tarot, fortune-telling, black and white magic, summoning spirits, etc. A person who is unfortunately under the terror of Satan has no other way but an exorcism. Exorcism as such can lead to liberation and thereby get a second chance in life, but it must not stop there. Such a person should continue to grow in faith and prayer. The work itself also speaks of God's concern for the man despite his downfalls. Talk about God's angels and demons, and their influence on man. The influences of various practices by which a person can open themselves to the action of demons in one's life. Direct forms of demonic influence on man are described, as well as ways to fight against them. The action itself of exorcists and the approach to exorcism and their description of distinguishing spirits, recognizing demons, and ways to fight demons. The goal of the work is to point out as much as I can the reality of the existence of possession, the existence of Satan, and demons, but also the desire to talk more about the dangers that various practices can lead to such problems. Possession is often a taboo subject for both laymen and priests. However, such action is also as real and should be accepted like other truths of faith. Besides, if we belong to God, if we believe and surrender to the Triune God, I see no reason to be so afraid of Satan or his demons, who are themselves, creatures. God is the one who holds everything in his hand.

Zaključna seminarska naloga je namenjena raziskovanju oblikovanja Evine vloge kot poglavitne grešnice s pomočjo starozavezne zgodbe izvirnega greha, pri čemer je dodatno poudarjena povezava med goloto in grešnostjo. V prvem delu naloge je predstavljena biblična zgodba Adama in Eve v literarni obliki, v kateri jo najdemo danes, obenem pa je izpostavljena tudi primerjava z različnimi verzijami primarnih Biblij. V naslednjem poglavju so podani literarni viri različnih krščanskih piscev, ki osvetljujejo razvoj ideje grešnosti ter razvoj povezave med goloto in grešnostjo, pri čemer poudarek znova temelji na Evi kot grešnici. V zadnjem delu je besedilo posvečeno analizi petih umetniških del, ki so nastala med 11. in 13. stoletjem v sklopu zahodnoevropske umetnosti. Ta dela prikazujejo moč in vpliv najzgodnejših piscev na srednjeveške interprete, obenem pa tudi vpliv cerkvene dogme na izoblikovanje podobe Eve kot grešnice ter posledično izoblikovanje vloge žensk v tedanji družbi. This final assignment explores the formation of Eve's role as the main sinner through the Old Testament story of original sin, further emphasising the link between nakedness and sinfulness. The first part of the thesis presents the biblical story of Adam and Eve in the literary form in which it is found today, while also highlighting comparisons with different versions of the primary Bibles. In the next section, the literary sources of various Christian writers are given, shedding light on the development of the idea of sinfulness itself and on the development of the connection between nakedness and sinfulness, with the emphasis again on Eve as a sinner. In the last part, the text is devoted to an analysis of five works of art produced between the 11th and the 13th centuries in the context of Western European art. These works show the power and influence of the earliest writers on the medieval interpreters, as well as the impact of church dogma on the formation of the image of Eve as a sinner and, consequently, on the role of women in society at that time.

Poverty is a social reality in the dynamics of human life in the world. This social reality is also part of the Church's concern. The Church pays attention, cares, and conveys its teachings about poverty and ways to overcome it through its dynamic structure, which includes Scripture, Tradition, and the Magisterium. This study is literature research, with Indonesian contextualization. By textual analysis, this paper shows that in reflecting on various realities related to poverty, especially by using the scalpel of Theology of Liberation, the Church has concluded that poverty, especially structural poverty, is the fruit of social sin. Social sin is an individual sin built in such a way with various kinds of conditioning to become a massive structure. This study recommends the need for personal and communal repentance to destroy this structure of sin and, at the same time, lift people out of structural poverty.

The author addresses two important issues in this paper. First, what is a man, and what makes a man great and globally-historically important? In the light of this issue, he writes about Saint Nicholai. The author asserts that the attributes of a great man are intellectual depth, the width of knowledge, the ability to reach God and ontological depths of the world, vails of time and historical human destiny through his action, creation, and writing. All men who are great deal with the issue of man, meaning of life, and inevitability of death. Great men dreamt of immortality in their own glorious ways. What is left behind these giants are permanent unsurpassed deeds and the power of ideas accepted in all ages. The author aims to highlight what makes a man great for his people and for humanity in total, and to what extent does St. Nicholai meet these strict and demanding conditions and criteria to be viewed as a great man; is he great for his people or even outside of these limits. In the second, main issue and part of the paper, the author examines the understanding of war and peace in Bishop Nicholai’s work War and the Bible. The focal point of the examination is the phenomenon of war and peace, and especially the perception of the Bishop’s biblical study of war and peace which differentiates his approach from many other approaches to the phenomenon of war. The theological perspective of the phenomenon of war and peace always implies that good and evil clash in war and peace, and that this conflict is planetary and omnipresent; some individuals are on the side of justness, providence, light, and sanctity of life, while others side with the dark line of life which signifies the rule of evil in our world. According to the author, war is God’s will, just as peace among men. Conflict and peace between nations, as well as spiritual harmony and dissonance in human souls, depend primarily on faith in the Lord. If one is in God’s grace victory is secure. We ought to be reminded of the Christian understanding that the support of all people to one man is futile if he stands against God — on the other hand, he fears nothing if the will of God is on his side, even if all people are against him. In his book, War and the Bible, Bishop Nicholai claims that even in modern times the Lord of Armies decides the victor of every war, just as it was in ancient times. He claims that in modern war, just like in old times, the sinfulness of nations and national leaders and deviation from God’s Laws inevitably brings defeat; in today’s wars, just like in ancient conflicts, justfulness of nations and their leaders brings victory. Bishop Nicholai’s key conclusion is that all wars, both ancient and modern, can only be understood and explained in a biblical light. He devoted his entire very valuable and useful work to this idea, over a hundred years ago.

Izydor z Sewilli pisze o chorobie w wielu utworach, różniących się tematyką i charakterem. Postrzega ją jako bezwarunkowe zło. Bada jej fizyczne i duchowe przyczyny; doszukuje się naturalnych i ponadnaturalnych środków zaradczych. Uważa, że mamy prawo, a nawet obowiązek zwracać się po pomoc do medyków, których dorobek zna i szanuje, lecz przy tym powinniśmy pamiętać, że zdrowie – przede wszystkim ducha, jak również ciała – może nam zapewnić wyłącznie życie w jedności z Bogiem. Za najbardziej niebezpieczną chorobę uznaje niemoc duszy, czyli grzech; spośród schorzeń cielesnych wyróżnia jako najgroźniejsze morowe powietrze. Posługuje się związanymi z chorobą wyrażeniami metaforycznymi do opisania rzeczywistości grzechu; stosując alegoryczną metodę interpretacji Pisma, widzi w chorobach ukazanych na stronach Biblii symbole duchowego zła. Podkreśla, że chorym należy się troskliwa, pełna czułości opieka ze strony zdrowych. Dzięki lekturze listów Sewilczyka oraz relacji o jego śmierci wiemy, że on sam także doświadczał chorób, a znosił je tak, jak zalecał to czynić innym, to jest wytrwale, pokornie i cierpliwie dążąc do pełni życia, dla której zostaliśmy stworzeni i zbawieni. Isidore looks at the world in the light of the Revelation, so that his look becomes really broad. He does not oppose the terrestrial to the eternal: in his feeling they permeate each other and make up the entirety of God’s work. Writing about the disease, he underlines that it is unconditionally evil. He studies its physical and spiritual causes and seeks both natural and supernatural remedies. He believes we may and even have to look for doctors’ help, he knows and respects ancient medicine’s legacy, but at the same time he considers sickness to be a result of the human sin and stresses that the true health can be achieved only by living in unity with God. In Isidore’s opinion, the most dangerous illness is that of human spirit, i.e. the sin. As to the terrestrial maladies, he describes in the most profusive way the plague. He uses metaphors related to disease in order to describe the reality of sin; employing means of allegorical interpretation of the Holy Writ, he regards sickness as a symbol of spiritual evil. He emphasizes that the sick deserve to be cared for and treated with kindness; he describes nursing the sick monks. He informs that apostle Paul cured his disciple and presents Christ as a great doctor of the mankind. Isidore himself experimented diseases. He faced them accordingly to what he recommended to the others, bravely and patiently looking for the vita vitalis, for which all of us have been created and saved.

This study analyzes cases of adultery in the Bible between David, the King of Israel, and Bathsheba, the wife of one of his officers. The approach taken for analysis is a mixed narrative analysis with psychology and sociology perspectives. However, the theological frame remains the mainframe in the discussion, especially in finding the motive behind Bathsheba's desire to grant all of David's requests. The result is the conclusion that this narrative should not stop after sin and adultery. Without realizing it, both Bathsheba and David turned out to be in a divine setting that it could only read in the ending of the New Testament, where the descendants of David and Bathsheba became an essential element in the lineage of Judah that gave birth to Jesus the Messiah.

Back reflection losses are a key problem that limits the performances of optical communication systems that work on wavelength division multiplexing (WDM) technology based on silicon (Si) Multimode Interference (MMI) waveguides. In order to overcome this problem, we propose a novel design for a 1 × 4 optical demultiplexer based on the MMI in silicon nitride (SiN) buried waveguide structure that operates at the C-band spectrum. The simulation results show that the proposed device can transmit four channels with a 10 nm spacing between them that work in the C-band with a low power loss range of 1.98–2.35 dB, large bandwidth of 7.68–8.08 nm, and good crosstalk of 20.9–23.6 dB. Thanks to the low refractive index of SiN, a very low back reflection of 40.57 dB is obtained without using a special angled MMI design, which is usually required, using Si MMI technology. Thus, this SiN demultiplexer MMI technology can be used in WDM technique for obtaining a high data bitrate alongside a low back reflection in optical communication systems.

This article provides a historical perspective on the famous Chekhovian story that has been previously viewed only as a story of love with the main focus on characters’ psychology. The new approach refers to a historical climate in Russian in the end of 19 century when religion lost its primary value. The conflict between the main characters is interpreted as a conflict between religious and secular mentality. Chekhov talks about a tendency of changing values in society, when the natural man’s mentality dominates the sacramental sphere, declares its morality false, ridiculous and even harmful. Gurov cannot understand Anna Sergeevna’s repentance, because he gravitates towards the progressive pole. The institution of marriage is not sacred for him, and, like for many of his contemporaries, a church wedding ceremony is no more than just a beautiful ritual. Just as another Chekhovian character, Voinitsky, Gurov doesn’t consider cheating on a spouse a great sin. He is a man of modern tendencies. For him, God is an abstract, mythical, speculative, philosophical concept not applicable to his own life that he lives in accordance with the tendencies of a secular society. Critics often associate the image of the dog with Anna Sergeevna, but in reality it is connected rather to Gurov. First of all, the sex of the dog is male, not female (Spitz is a male). Also, in the story, the dog loves his owner, Anna Sergeevna, but he could never understand the reason for her sadness. In the same way, Gurov, though being in love with Anna Sergeevna, would never understand fully what makes her so upset.

The question of dialogical poetics in the epic texts of A. S. Pushkin and N. A. Nekrasov is considered. Attention is paid to the actual topic of Pushkin’s influences in the epic of Nekrasov. The results of a comparative analysis of the poetics of “Eugene Onegin” by Pushkin and the epic poems of Nekrasov are presented. The question of the continuity of the epic poetics of writers is raised, special attention is paid to the originality of this component of their works. The novelty of the research lies in the fact that the aspects of the dialogue poetics of the epic texts of Russian classics are considered for the first time. The relevance of the study is due to the need for new views on the relationship between the epic poetics of Pushkin and Nekrasov. The definitions of the categories of immanent and comparative epic poetics of both creators are given. The author dwells on the function of motives in the epic texts of Pushkin and Nekrasov. It has been proven that it was Nekrasov’s epic that made him the real successor of Pushkin’s genius. A classification of the leading features of the epic poetics of the classics is proposed. The review of existing scientific research on the dialogical poetics of Pushkin and Nekrasov is carried out. The author’s development of the epic typology of their texts is presented. The author’s experience of many years of work on the material of the poetic heritage of Pushkin and Nekrasov is described.

The Catholic Church is very diverse. This is its beauty and value. However, this can also be a cause of trouble. Where there are differences, conflicts may also arise. Some are open and want dialogue and conversation with everyone, about everything and in every possible way. They are always on the border. They try to understand the world and reach out to it and read the teaching of the Church in a modern way. They advocate reform and radical change. Others are conservative – they care more about preserving the most valuable things in the Church along the way. They care about tradition. They trust the wisdom of time. They do not want to make sudden changes. They look at the past with respect and draw wisdom and inspiration from it, in order to act today. There are different sensitivities, different spiritualities, and even different needs. Can conflicts be avoided? It is certainly not easy and also requires mutual tolerance.

RESUMEN Este artículo realizó un análisis desde la categoría hermenéutica del símbolo según Paul Ricoeur de la novela de José Saramago Ensayo sobre la ceguera, en que, después de definir la categoría de análisis, su importancia y relevancia y el impacto que su comprensión puede tener para comprender situaciones actuales y pertinentes de nuestra sociedad, se procede a desarrollar la categoría con los símbolos escogidos en la novela del pecado, la mancha y la culpa. Haciendo uso no solo de los textos referentes a la hermenéutica de Ricoeur, sino también de La simbólica del mal, se propone un recorrido conceptual para dilucidar cómo se configuran los sentidos y significados de los símbolos del mal en nuestra cultura y mediante esta comprensión abordar la situación del aparato simbólico de la novela de Saramago. Llevar a cabo un análisis de estas categorías hermenéuticas en una novela como Ensayo sobre la ceguera se convierte en la oportunidad de evidenciar un significado y un sentido diferentes de una novela que ha mostrado claramente su relevancia en épocas anteriores y que hoy, en una pandemia, nos invita a repensar ese mundo y a enfrentarnos al hecho de entender nuestra propia ceguera y la ceguera del mundo en medio de una velocidad vertiginosa que nos exige asumir nuestra realidad de otra forma. En palabras de Ricoeur, el símbolo da qué pensar y es momento de que pensemos a través de nuestros propios símbolos la realidad que se nos plantea en la novela de Saramago y la extrapolemos a las realidades que se configuran cada día en nuestro mundo occidental. ABSTRACT This article carried out an analysis from the hermeneutical category of the symbol in the novel Blindness by José Saramago, following Paul Ricoeur, in which the symbols of sin, stain and guilt were chosen to be developed after defining the relevance and the impact of the category of analysis on current situations in our society. Making use not only of the texts referring to Ricoeur's hermeneutics, but also of The Symbolic of Evil, a conceptual journey is proposed to elucidate how the senses and meanings of the symbols of evil are configured in our culture and, through this understanding, address the situation of the symbolic apparatus of Saramago's novel. Carrying out an analysis of these hermeneutical categories in a novel such as Blindness becomes the opportunity to show a different meaning and sense of a novel that has clearly shown its relevance in previous times and that today, in the middle of a pandemic, invites us to rethink that world and to face the fact of understanding our own blindness and the blindness of the world in the midst of a dizzying speed that requires us to assume our reality in another way. In the words of Ricoeur, the symbol gives food for thought and it is time for us to think through our own symbols about the reality that is presented to us in Saramago's novel and to extrapolate it to the realities that are configured every day in our Western world.

The phenomenon of woman has always been a subject of discussion in all religions. Women throughout history have often been positioned relative to men. All aspects of her life, such as her creation and function in the world, to which she corresponds in terms of physiology, are constantly compared with men. And religions occupy the most important place in the formation of her personality. Because religions believe that God created everything and He knows its characteristics best of all. But in most cases, it is about changing the principles of religion by people in their favor. This article examines the role and importance of women in the Abrahamic religions, as well as the reasons for the change in this role in more recent times. Аннотация Феномен женщины всегда был предметом обсуждения во всех религиях. Женщина на протяжении всей истории часто позиционировалась относительно мужчин. Все аспекты ее жизни, такие как ее создание и функции в мире, то чему она соответствует с точки зрения физиологии постоянно сравнивается с мужчинами. И религии занимают важнейшее место в формировании ее личности. Потому что религии верят, что Бог создал все и Он лучше всех знает ее характеристики. Но в большинстве случаев речь идет об изменении принципов религии людьми в их пользу. В данной статье рассматривается роль и значение женщин в Авраамических религиях, а также причины изменения этой роли в более поздние времена., {"references":["1.\tAndrienne Baker, The Jewish Women in Contemporary Society. London: Susie Orbach, 1993, р. 72-73","2.\tAllame Zemahşeri, el-Keşşâf, çev. Harun Ünal. İstanbul: Ekin, 2021, (V c.) c. III, 531","3.\tBirnbaum, Philip, çev., Ha-Siddur Ha-Sahalem: Daily Prayer Book. New York: Hebrew Publishing Company, 1949, 15-17 pp.","4.\tB. Porten, The Elephantine Papyri in English: Three Millenia of Cross-Cultural Continuity and Change. Lieden: Brill, 1996, 177-187 pp.","5.\tDenise Lardner Carmody, Women and World Religions. New Jersey: Prentice Hall, 1989. р. 152","6.\tGünay Tümer, \"Asli günah\", Türkiye Diyanet Vakfı İslam Ansiklopedisi. İstanbul: TDV Yayınları, 1991, 3: 497","7.\tJ. Baskin, Marriage. Medieval Jewish Civilization: An Encyclopedia, N. Roth (ed.). New York: Routledge, 2002, p. 423","8.\tО. Перфильева. Женщины в легендах и мифах. Москва: \"Крон-Пресс\", 1998. c. 74-88.","9.\tÖmer Faruk Harman, İbrahimi dinlerde kadın: Hristiyanlık'ta Kadın Algısı. İstanbul: Kadem, 2021, 63 s. (72 s.)","10.\tÖ.F. Harman, \"Kadın\", Türkiye Diyanet Vakfı İslam Ansiklopedisi. İstanbul: TDV Yayınları, 2001, 2: 82-86","11.\tÖ.F. Harman, \"Havvâ\", Türkiye Diyanet Vakfı İslam Ansiklopedisi. İstanbul: TDV Yayınları, 1997, 16:545","12.\tКоран, перевод: Кулиев Э.Р., Россия: Эксмо, 2022, 816 с.","13.\tSaime Leyla Gürkan, Yahudi ve İslam kutsal metinlerinde insanın yaratılışı ve Cennet`ten düşüsü. İstanbul: İslam Araştırmaları Dergisi, N 9, 2003, s. 26-27,","14.\tT.C. Eshkenazi, Ezra-Nehemniah. Women`s Bible Commentary, 125-126 pp.","15.\tБиблия, Книги Священного Писания Ветхого и Нового Завета. Россия: АСТ, 2014, 968 с.","16.\thttps://amu.org.ua/ru/islam/stanovishche-jinki-u-svitovih-relihiyah"]}

Religious affiliation and attendance have been shown to affect various facets of mental health, including the willingness to seek mental health assistance; however, little is known about how theological beliefs influence people’s assessments of religious and secular mental health assistance options. Prior research using theological conservatism (beliefs about scripture, sin, and salvation) has conceptualized this perspective as being a schema in which the dimensions operate in tandem. Nonetheless, given the personalized nature of mental health, this study has conceptualized this perspective as three interrelated, but distinctly different dimensions of a religious belief system. Using data from the NORC General Social Survey’s (GSS) 2006 and 2018 waves (N = 2563), this study enlists a fruitful but underutilized approach to gauging perceptions of mental health assistance through the use of situational vignettes that prompt survey respondent appraisals of different sets of circumstances and various possible solutions. This study finds some support for the hypothesis that predicted theological conservatism would be associated with a more favorable view of religious support for mental health as opposed to secular sources of assistance; there was also considerable support for the hypothesis that the salvation dimension of this worldview would exhibit an influence apart from the scripture and sin dimensions. This investigation sheds light on an understudied facet of religion in relation to receptivity toward distinctive forms of mental health treatment and highlights potential directions for future research.

Resumo: O artigo tem por objetivo analisar no aforismo 23, da segunda dissertação da Genealogia da Moral, a seguinte afirmação: “Loucura e não pecado! Vocês compreendem?”. Abstract: The article aims to analyse in aphorism 23, from the second dissertation of the On the Genealogy of Morals, the following statement by Nietzsche: “Madness and not sin! Do you understand?”

The concept of “freedom” is one of the most defining in the European cultural and philosophical matrix. It is based on a synthesis of Judeo-Christian ideas, categories of Ancient philosophy and Roman law. An analysis of philosophical and historical sources suggests that this synthesis took place in the Christian sermon of an inner freedom, which is associated primarily with the epistles of Paul the Apostle. It is the paradox of Christian freedom, which is based on the recognition of universal sinfulness as a source of non-freedom, and overcoming it on the basis of love, is the basis for further philosophical transformations of this concept. This internal antinomy allowed the concept of “freedom” to take a central place in the hierarchy of Western social and legal values.

The article deals with the problem of God's relation to sin in classical theism. It is shown that from the perspective of classical theism the problem of God's relation to sin lies in the diffi culty of reconciling the divine attribute of simplicity with the presence of the evil of sin in the world created and controlled by God, and that the future of classical theism directly depends on its ability to off er an adequate solution to this problem. The article provides a critical analysis of two traditional approaches to solving the problem, Thomism and Molinism, which shows that they are not able to off er an adequate solution, because they claim the real diff erence either within the divine will or within the divine knowledge. As an alternative, an aretic approach to understanding the divine is proposed, which makes use of some ideas of S. Menn and L. T. Zagzebski. The central idea of this approach is that the divine is to conceive not as a mental subject exemplifying some set of properties to a maximal degree, but as a single and absolutely simple source of these properties. According to the tradition, which originates in the works of Plato and Aristotle, this source of being and good is identifi ed with virtue itself. It is shown that the aretic approach makes it possible to clarify some important aspects of classical theism. Firstly, it provides an opportunity to demonstrate how God can be love itself, righteousness itself, wisdom itself, omnipotence itself, but at the same time not to be identified with an abstract entity. Secondly, it allows us to conceive of the divine providence in terms of interaction between God and the world, but hierarchically. Third, the aretic approach explains how God, not being a person in the sense of a subject of mental properties, can be the ultimate source of personal properties in the created things. The fact that the aretic approach rejects the unqualifi ed identifi cation of God with a person allows to avoid the problem of evil in the form which is typical for the contemporary philosophical theology and philosophy of religion.

The article will discuss depression as a disease that is common in modern psychotherapy. The view of the Orthodox Church on the disease and the causes of its occurrence, because this disease does not occur by itself. Ways to overcome depression on the part of the Church on the advice of the Holy Fathers and their reflections on despair will also be considered. When people immerse themselves in the virtual world and leave live communication aside, it negatively affects their psychological state, because during communication people exchange thoughts, emotions, and in the world of technology it is impossible to achieve. A person cannot express himself and pour out his thoughts to someone, share his achievements and defeats. Sharing thoughts and impressions is important for each of us. We can now see more cases of depression, which is also linked to the coronavirus pandemic. People get a lot of negative information from the Internet, television, the press. Everyone is chained to the statistics of the disease and everyone is afraid for themselves so as not to get the disease. As a result, people lost even more communication with each other as they began to see in their neighbor not a friend but an enemy. Aggression and hatred towards each other arise in society. There are also many other negative factors that people face today. Unfortunately, each of us perceives negative events differently: some do not take to heart and pass by, while others, on the contrary, perceive close, which is reflected in their health. Man must learn to accept that everything is sent by God and to endure various events with the power of God. Healing from different ailments is different, but the Church and God‘s help are cures for all diseases. We need to read more of the Scriptures to know the truth of God, and then life becomes much easier. People turn away from God, rely on their own strength and thus go into a dead end, and hopelessness is the worst state for the soul. Then the person closes in on himself and falls into depression. She does not want to talk to anyone to share her grief, she thinks that nothing can be changed. However, this is not the case, because there is always a way out.

This study explores the issue of the Original Sin as it pertains to Judaism, Christianity, and Islam. The researcher examines the texts that mention the story of the sin according to the chronological order of their original sources. The story of the Original Sin is considered fundamental, upon which many conceptions and religious interpretations in Judaism, Christianity, and Islam have been built. The study highlights the role of Eve in committing the sin as well the responsibility of the sin and its most important consequences on Adam and Eve. The researcher also examines the most important elements upon which the three religions agree upon in terms of the Original Sin and also mentions the elements upon which they diverge.

The article attempts to compare the soteriological ideas of the play The Satin Slipper and the novel The Brothers Karamazov, two texts in which the authors express themselves most fully as theologians. For both texts, the theme of sin and atonement is central. The epigraphs to Paul Claudel’s play are two statements about the saving potential of sin. In Dostoevsky’s novel, it can be seen how sin becomes the most important starting point for further positive spiritual change of heroes. However, in his play, Claudel not only shows the possibility for sin to become the starting point for the conversion of protagonists, but also shows that in a certain sense the salvation of the world needs sin. For example, the main characters of the Satin Slipper make a kind of symbolic escape from paradise (Don Rodrigo leaves the Jesuit novitiate, Dona Prouhèze escapes from the “Garden of Eden” planted for her by her husband) and this allows them to reveal themselves in fullness and to realize their vocation, which is salvific for the world. Mitya Karamazov at the end of Dostoevsky’s novel says that the “new man” in him “would never have come to the surface” if certain things had not happened (and what happened includes a series of Mitya’s sins). This reminds of the idea of “happy guilt”, a term from the Latin hymn Exultet, which refers to the need for sin for the redemption. However, as Claudel shows, even by the very name of his play (Dona Prouhèze, before making her escape, donates her satin slipper as a gift to the Mother of God so that the Blessed Virgin would prevent her from taking the path of evil) suggests that sin becomes salvation only thanks to human freedom.

The paper considers the role of antique philosophy in medieval theology. Dante’s «Divine Comedy» was chosen as an object for a comparative study of philosophy and theology. A «сomplicated» relationship between theology and philosophy is due to the question of the creation of the world. According to Aristotle and his medieval successors Averroes and Siger of Brabant, the world was not created by God but, he is needed as the source of its movement. Despite Aristotle’s overwhelming authority as a Philosopher and a Teacher, Dante placed antique thinkers led by Aristotle, in Limbo, Hell canopy. So they were unable to pass through Hell and Purgatory and face God one day. Ancient thinkers were to blame for living before Christ and therefore not knowing him. It is underlined, that all real-life hostilities become meaningless in Heaven, where everyone is equal before God. That’s why Thomas Aquinas and Siger de Brabantt are side by side in Heaven. The article states that the theme of wisdom is a keynote of Dante’s «Divine Comedy». It is noted, that Dante’s journey through the circles of Hell, ascension into Purgatory and «getting» to Heaven is because of Beatrice – allegory of philosophy. It was philosophy (in the form of beautiful Beatrice) «coming» to help when Dante found himself in an «impassable forest» of his soul. Philosophy in the form of Beatrice presents wisdom. Theology, in turn, is intended to purify the minds, which is possible just in Purgatory. Heaven is the embodiment of justice and perception of truth, the place of some conciliation between theology and philosophy.

Celem artykułu jest zwrócenie uwagi na rolę Ducha Świętego w posłannictwie Kościoła w świecie. Duch Święty nie tylko wskazuje konkretne kierunki i środki tego posłannictwa, ale jest nade wszystko źródłem tego posłannictwa, a więc także źródłem jego owocności (1). Duch Święty jako ożywcza moc i światło napotyka jednak w tym świecie na opór i sprzeciw, w pierwszej kolejności w wymiarze wewnętrznym i podmiotowym poprzez grzech, a następnie w zobiektywizowanym kształcie kultury i cywilizacji, co we współczesnej teologii znalazło wyraz w koncepcji „grzechu społecznego” i „struktur grzechu” (2). Jeśli Kościół chce rozpoznać i urzeczywistnić swoją posługę wobec świata wedle mandatu otrzymanego od Chrystusa, musi ciągle otwierać się na Ducha Świętego, który „przekonuje świat o grzechu, sprawiedliwości i sądzie” (J 16, 8). Dziś to zadanie przekonywania świata o grzechu podejmuje Kościół przede wszystkim na płaszczyźnie doktrynalnej. W odniesieniu do sfery społecznej rolę tę pełni nauka społeczna Kościoła poprzez swój profetyczno-krytyczny wymiar (3). The paper is aimed at highlighting the role of the Holy Spirit in the mission of the Church in the world. (1) Besides indicating the specific directions and means of this mission, the Holy Spirit is, first and foremost, its source and consequently the source of its fruitfulness. (2) In this world, however, the Holy Spirit, as the invigorating power and light, encounters resistance and opposition, first in the internal and subjective dimension through sin, and then in the objectified shape of culture and civilization, which in modern theology found its expression in the concept of “social sin” and “structures of sin”. (3) If the Church wants to recognize and realize its ministry to the world according to the mandate received from Christ, it must be constantly open to the Holy Spirit, who “convinces the world of sin, justice and judgment” (Jn 16: 8). Today, the task of convincing the world of sin is undertaken by the Church primarily on the doctrinal level. In relation to the social sphere, this role is played by the Church’s social teaching through its prophetic and critical dimension.

Resumo Neste artigo, pretende-se tratar do modo peculiar segundo o qual Lukács, em seus escritos anteriores à obra História e consciência de classe, trata da moral e do Direito. A crítica à eticidade hegeliana leva o autor húngaro a uma ênfase bastante grande na ação e na responsabilidade individuais na mesma medida em que haveria, de um lado, um abismo entre a ação moral e a revolução e, de outro, uma unidade imediata entre ambas. A partir disso, por meio daquilo que o filósofo brasileiro José Chasin chamou de análise imanente, será possível chegar à relação existente entre o direito e a moralidade no momento da obra lukacsiana, aquele de 1919. Abstract We intend to deal with the peculiar way in which Lukacs, in his writings which would result in the essential of History and class consciousness, deals with Morality and Law. The criticism of Hegelian ethics leads the Hungarian author to a rather great emphasis on individual action and responsibility to the extent that there would be, on the one hand, an abyss between moral action and revolution, on the other, an immediate unity between the two. With what the brazilian philosopher José Chasin called immanent analysis we will show how morality and Law relate themselves at Lukács´work of 1919.