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Grzech jako niewola w teologii Nowego Testamentu
Bramorski, Jacek (Papieski Fakultet Teologiczny we Wrocławiu, 2003)
Muzyczny wymiar dzieła stworzenia w perspektywie „harmonia mundi”
Bramorski, Jacek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
Harmonia mundi is an ancient philosophical concept that regards proportions in the movements of celestial bodies as a form of music. In Greek philosophy, since music is an expression of order and harmony, it is analogous with the harmony of nature, and is sympathetic with it. For Christians, the harmony of creation mirrors the Creator. For St. Augustine concordance and harmony, both in music and in creation, are icons of the perfect concord realized in divine life. In the Middle Ages a special mention is reserved for St. Hildegard von Bingen, for whom the creation’s accomplishment is the resonance of the harmony of human praise in God. The connection between the order of creation, the order of numbers and that of musical composition, which is to be found throughout Western thought for centuries, was developed in the Baroque era by important theorists, among whom was Johannes Kepler. It was the form of music itself, with its internal order, which made it part of the cosmic harmony, and, therefore, a mirror of divine wisdom. Western music traditions has indeed displayed that “cosmic character” which Cardinal Joseph Ratzinger considers appropriate for celebration of the Liturgy. He expounded a cosmological vision of worship. The music of the Church is the divine praise of the Logos in the cosmos. As a recent historian of the relation between music, theology and cosmology he has shown the Pythagorean account of music, as a revelation of divine order of creation. Thus the Classical merge into the Christian world is not dismantled.
Nawrócenie podstawą bycia uczniem Chrystusa
Bramorski, Jacek (Wydawnictwo Pallottinum, 2013)
Conversion as the Basis of Becoming the Disciple of Christ Modem Man feels morally and spiritually lost. This is a consequence of the modem deterioration of the sense of God, obfuscation of conscience, but also new cultural trends linked to secularism and relativism. From the Biblical standpoint conversion is a change of heart, which concerns not only the way of acting, but also thinking and evaluating. What is characteristic of the Biblical perspective of conversion is the conviction that reformation is not exclusively a human act. Although the essential subject of conversion remains Man, it is deeply rooted in the power of God’s mercy, which secures penance’s salutary efficacy. God’s mercy is therefore necessary and a Christian must be able to receive it, adopting the attitude of reformation. The “conviction about sin” in the Holy Spirit makes a human not only recognize the constraining force of sin, but take the path of redemptive penance leading to forgiveness and reconciliation, through the acceptance of the truth about God’s mercy. Through conversion, the Holy Spirit reveals the full value of Man’s freedom, peace and joy.
Rola symboliki „środka świata” w waloryzacji przestrzeni sakralnej w ujęciu Mircei Eliadego
Bramorski, Jacek (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2002)
It is well known that one of the deepest and most important of all human matters is religion. We can safely say that reflection on religion has always been present in human culture, but in XXth century we find a lot of research on this subject and the dynamic development of sciences of religion. Mircea Eliade (1907-1986) is very important exponent of the hermeneutical phenomenology of religion. His thought shows a specific way of reasoning. On the basis of material coming from the history, ethnography and psychology he presents many interesting treatments on the nature of religion and on the religious act, in particular on the symbolism of the center of the world and its importance in the sacred space. The term “center of the world” refers to that sacred place where all essential modes of being come together; where communication and even passage among them is possible. The center of the world is the heart of reality, where the sacrum is fully manifested. Since this center stands apart as the extraordinary place where the real is integral, it is always a sacred place, qualitatively different from mundane space. In the religious world view, every ordered and habitable area possesses such a center, a space that is sacred above all others. For this reason, the center of the world should not be portrayed in purely geometric terms or form. It is because the center of the world is defined by its special relationship to the sacred that there can be multiple centers in any cosmos or microcosm. Cultures in Mesopotamia, India, and China, for example, saw no inconsistency in recognizing a large number of sacred places, each one called “the center of the world”. Existence of a sacręd center allows for the establishment of a world system, a body of imaged realities that are related to one another: a sacred point that stands apart from the homogeneity of general space; symbolic openings from one level of reality to another; an axis mundi (tree, mountain, ladder, vine, pillar) that symbolizes the communication between cosmic regions. This cosmos constructed around a sacred center lies in opposition to the chaotic space beyond it, which has neither been ordered by the gods nor consecrated in rituals imitating the divine creative acts.