Verbum Vitae, 2022, T. 40, nr 3

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    Anima, Spiritus, Mens in Sepulchral Inscriptions from the Carmina Latina Epigraphica. Philological Approximations
    Gacia, Tadeusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
    The subject of this study is the meaning of the words anima, spiritus and mens in the metrical sepulchral inscriptions in the Carmina Latina Epigraphica collection published at the end of the 19th century by Franz Buecheler. This collection comprises almost 1,900 texts, of which around 1,400 are funerary and, particularly, sepulchral inscriptions. This article consists of three sections. The first contains general comments on Roman sepulchral inscriptions. The second, and most important part uses a conventional philological method to analyze the words in the source texts that denote the immaterial aspect of the human being that continues after death. The analysis of the texts reveals that the word anima occurs about 80 times, spiritus – 20, and mens only three times. These three words stand for what is usually expressed by the word “soul,” that is, the spiritual, immaterial aspect of the human being. Conclusions are presented gradually as the analytical compilation proceeds. Firstly, there is no semantic difference between anima and spiritus; although the word animus which is close to the three words discussed in this paper does not occur in this sense in the inscriptions. Secondly, both pagan and Christian inscriptions emphasize the dichotomy between anima or spiritus and corpus or caro (alternatively membra); some Christian inscriptions, pointing to this dichotomy, express belief in the resurrection. Thirdly, despite the difference in beliefs, Roman worshipers and Christians used very similar patterns of statements about the posthumous fate of the soul, for example, astra tenent animam, astra fovent animam, anima migravit ad astra or spiritus astra tenet, spiritus petit ad astra, mens caeli perget ad astra, which means that the Christian funerary language did not develop its distinct terminology for several centuries. The third section is a very brief summary of the study carried out.
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    Body, Soul and Spirit. Henri de Lubac’s Vision of Tripartite Anthropology
    Persidok, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
    The article discusses “tripartite anthropology” developed by Henri de Lubac, with particular emphasis on the concept of the “spirit”. The analysis carried out herein aims firstly to reconstruct a coherent anthropological vision from the fragments scattered in various works of this classic 20th-century theologian. Secondly, it aims to show that the vision of “tripartite anthropology” is still a valid response to contemporary attempts to reduce human existence to the body and psyche. In this context, particularly important is the paradoxical nature of the “spirit,” as shown in this study, which is understood as the sphere of human openness to transcendence: it represents both the coping and the center of human nature. Bringing to light this dual role of the “spirit-pneuma” within de Lubac’s theological anthropology is one of the significant results of the analysis presented in the text
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    “Dead Souls” and “Open Vessel.” Is There a Need for a “New” Meaning of the Hebrew Word nefeš?
    Lemański, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
    The noun nefeš is ascribed the sense of “corpse” in several instances of the Hebrew Bible. All of them are analysed to trace the possible development of the semantic field of this word. It leads to the conclusion that this implied sense arose from the shortening of longer phrases (nefeš 'ādām; nefeš mēt). The noun nefeš used in them, however, retains its basic meaning of “person,” and its reference to a corpse is only apparent from the context. In a similar sense, the author also reads the use of the abbreviated version, which represents a person and not just a corpse (synecdoche) – a person who dies and gradually passes into the hereafter.
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    Fenomen „duszy” w heksaemeronie
    Lasek, Paweł (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
    Celem pracy jest analiza pierwszego opisu stworzenia (Rdz 1) pod kątem kategorii stworzeń, jakie tworzy trzykrotne pojawienie się w nim słowa ברא. Każde wystąpienie tego czasownika w tym tekście oznacza stworzenie czegoś nowego i dodanie tego do istniejącego już świata, co powoduje początek istnienia nowej kategorii stworzeń. Pierwszą taką kategorią są rzeczy martwe, które otrzymują istnienie i są zbudowane tylko z martwej materii. Drugą kategorią są istoty żywe, które mają ciało zbudowane z tej samej materii, ale ponadto otrzymują pierwiastek życia. Trzecią kategorią jest człowiek, który ma ciało zbudowane z tej samej materii, ten sam pierwiastek życia oraz trzeci element, który sprawia że jest on „podobny” Bogu i jest Jego „obrazem”. Element ten nie jest nazywany, ale możemy postawić pytanie, czy można dopatrywać się tu tego, co nazywamy „duszą”. W takim razie posiadanie duszy wyróżnia człowieka ze wszystkich innych stworzeń. Duszę posiada tylko człowiek, nie mają jej zwierzęta, ani tym bardziej materia martwa. Duszy nie mają również rośliny, ani nawet ubóstwiane przez starożytnych Słońce i Księżyc, które należą do materii martwej.
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    God as Guardian and Enemy of the Human Soul/Life. The Cultural and Theological Code of the nepeš in 1 Sam 25:29
    Dziadosz, Dariusz; Wojnicki, Arkadiusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
    The cycles of traditions about Saul’s rise to power and reign (1 Sam 7:2–12:25; 13:1–15:31) and David’s ascension to the throne (1 Sam 16:1 – 2 Sam 5:5) portray human life as constantly under threat while simultaneously remaining in all circumstances in the hands of YHWH and dependent on His will. In order to understand the Deuteronomist’s perspective on the life/soul of a human being, one has to explore the meaning of the Hebrew term nepeš in the source material he edited. This publication, using the historical-critical method, analyses the meaning of the concept of nepeš in 1 Sam 25:29 to show on this basis: (1) literary, editorial and historical-cultural background of this verse in the context of the whole cycle of tradition: 1 Sam 16:1 – 2 Sam 5:5; (2) exegetical analysis of nepeš and other key terms used in 1 Sam 25:29; (3) theological ideas present in the Hebrew text and their implications for the biblical concept of the human soul. This is because Abigail’s blessing shows the image of God characteristic of historical books of the Old Testament, as well as sheds light on the character of David and his role in the inauguration of monarchical power in Israel. Furthermore, it allows new aspects of the semantic field of the term nepeš to be discovered.
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    Human Soul in the Light of Czesław Stanisław Bartnik’s Universalistic Personalism
    Miczyński, Jan (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
    The article presents a contemporary understanding of the human soul according to Czesław Stanisław Bartnik (1929–2020), the founder of universalistic personalism. The term “soul” has been understood in many different ways throughout the history of human thought, hence it still raises confusion today. It is sometimes dismissed as too “religious” and replaced by the word “ego” or “person.” It seems that a successful attempt to link the history of human thought with a contemporary understanding of the person is Bartnik’s personalistic system. The article groups Bartnik’s thoughts on the “human soul” into four main blocks: personalistic reflection on the history of the concept of “soul”; place of the soul in the structure of the contemporary person (real being); clarification of the significance of the soul’s “function” in the inner and outer world of an individual; the existence of a “social person” and – in a sense – a “social soul” i.e., the spiritual self-awareness of society (although there is no single common soul for all people). The analysis leads to the following conclusions: the terms “soul” and “person” are not synonymous today; the meaning of “person” is broader than that of “soul,” however, the “person” does not displace the “soul.” Putting it positively, the soul together with the body constitutes human nature, and thanks to this nature, there is a metaphysical personal “self” (ontic ego) which can be described as a “spiritual soul” or “spirit” (whereby the metaphysical “self” is inseparable from the “soul”) Man as a person expresses himself through body and soul, as well as the metaphysical self (which is present in the consciousness). Because of its “spiritual soul,” a person is constantly in development, transcends reality and is moving towards its ultimate fulfilment in the Communion of the Divine Persons. This is done by making the right moral choices, in conjunction with the Person of Jesus Christ.
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    Joseph Ratzinger’s Apologia for the Concept of the Soul
    Borto, Paweł (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
    This article aims to show the rationale behind Joseph Ratzinger’s defence of the concept of the soul in his theological reflection. Since Ratzinger did not produce a separate text justifying the need to maintain the concept of the soul yet justified it when discussing other issues, primarily those related to the Christian profession of faith, a distinction was made between biblical and philosophical-theological arguments to analyse his thought. The analysis indicated that J. Ratzinger saw two fundamental paths in the biblical tradition leading to the formation of the concept of the soul. The first is that which discovers God as the Life-Giver more powerful than death. The second involves the maturing of the profession of faith in the resurrection and the fact of Christ’s resurrection. The concept of the soul, to be developed later, will be based on these two fundamental truths attested to by the Bible and will be the drawing of anthropological conclusions originating in the most important truths of the faith, such as the resurrection of the body or belief in the Last Judgement. Ratzinger also examines other statements of the Church’s Magisterium or those handed down by philosophical and theological tradition from this standpoint. Hence, for him, the concept of the soul does not so much belong to particular anthropology as it derives from a profession of faith that calls for a clear and simple message that is not confined to the expert considerations of theologians.
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    Karol Wojtyła’s Concept of Personal Transcendence
    Gudaniec, Arkadiusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
    The article presents the understanding of the transcendence of the person in Wojtyła’s philosophy. The text discusses in turn: the role of the experience of the person; the concept of transcendence in relation to other concepts used by Wojtyła; the reference to the truth as the basis of personal transcendence; the integration of the person; the transcendence in the personal existence. The analyses conducted in the article show that transcendence of the person in the proper sense reveals the spiritual dimension of his existence as being superior to the material dimension. The presented text draws attention to the richness of threads showing the transcendence of the person in action on the basis of an analysis of lived experience. This approach not only illuminates or presents from another side the traditional concept of transcendence, based on the essential distinction between person and nature, but also adds new and revealing aspects to it. The person as an autonomous subjectivity not only freely determines himself/herself, but moreover transcends humanity as a general human nature – in virtue of an individual, unique personal existence. As a crowning achievement of the concept of the transcendence of the person, the metaphysical aspect of anthropology, which is strongly present in Wojtyła’s thought, is proposed here, which is somewhat new in the treatment of the topic of transcendence. According to this approach, transcendence experienced in action reveals its deeper level: transcendence in existence, which reveals the deepest foundation of being a person.
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    O duszy wczoraj i dziś. Panorama wybranych poglądów filozoficznych i teologicznych
    Nadbrzeżny, Antoni (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
    Artykuł w sposób syntetyczny omawia wybrane filozoficzne i teologiczne interpretacje duszy, które pojawiły się w historii myśli ludzkiej od starożytności aż do czasów najnowszych. Artykuł z założenia ma charakter przeglądowy i stanowi wprowadzenie do szczegółowych opracowań dotyczących istnienia, genezy i natury duszy. W prezentacji kolejnych ujęć zastosowano kryterium chronologiczne: (1) Prehistoryczne i starożytne pozabiblijne ujęcia duszy, (2) Biblijne rozumienie duszy, (3) Patrystyczne koncepcje duszy, (4) Średniowieczne koncepcje duszy, (5) Nowożytne ujęcia duszy, (6) Współczesne ujęcia duszy, (7) Reinterpretacje duszy we współczesnej teologii katolickiej. Artykuł ukazuje historyczny rozwój poglądów o duszy, podkreśla zachodzące między nimi różnice i podobieństwa oraz opisuje nowe trendy w myśleniu o duszy.
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    Rola duszy rozumnej w antropologii duchowej Orygenesa
    Szram, Mariusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
    Nauka Orygenesa na temat duszy, podobnie jak cała jego teologia, ma charakter hipotetyczno-poszukiwawczy. Przedmiotem artykułu jest wydobycie z jego dzieł i zebranie w całość najważniejszych idei dotyczących duszy rozumnej oraz jej roli w osobie ludzkiej. Orygenes umieszczał swoje rozważania na temat antropologii w kontekście chrześcijańskiego życia duchowego, nie traktował ich natomiast jako rozróżnienia czysto filozoficzne, chociaż nawiązywał do filozofii średniego platonizmu i Filona Aleksandryjskiego. Przeprowadzona analiza porównawcza tekstów Orygenesa, zachowanych w greckim oryginale lub wczesnochrześcijańskich łacińskich przekładach, uwypukla główne tematy jego duchowej antropologii: trychotomiczny podział struktury osoby ludzkiej, przypisywanie kategorii obrazu Boga w człowieku duszy rozumnej oraz dążenie duszy do pełnego poddania się Duchowi Świętemu, czyli osiągnięcia stanu doskonałego podobieństwa do Boga. W świetle wypowiedzi Orygenesa dusza rozumna, zwana także umysłem, sercem i zasadą przewodnią, jest istotnym elementem strukturalnym osoby ludzkiej, tożsamym z obrazem Bożym w człowieku. W życiu ziemskim toczy ona walkę duchową przeciw pożądliwościom ciała, usiłując podporządkować całego człowieka duchowi, a za jego pośrednictwem Duchowi Świętemu.
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    The Self as the Spiritual Subject. An Overview of Selected Concepts in View of the Positivist Paradigm
    Jastrzębski, Andrzej K. (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
    The main predicament presented in this article lies in the complexity found in the internal structure of the human being when one searches for key elements that define its essence and uniqueness. The overview begins with empirical research as exemplified in psychology, continues in presenting chosen theories in modern philosophy, with an accent on the phenomenological method, and subsequently puts forward the synthesis of them both in psychotherapy. The last part is dedicated to theology as a distinct way to uncover what the essence of being human is, as based on divine Revelation; the latter is the only one of the presented sciences to be explicitly aware of the source of the mystery at the basis of being human. This article attempts to compare the research end results of chosen approaches by demonstrating their relationship to the most hidden aspects of being human. The analysis is organized around the concept of recognizing and accepting the place of mystery in the understanding of what are the most essential elements in the human being. As a result, psychology is conceptualized as a science that does not allow mystery; theology, however, is found to underline the presence of mystery in relationship to our divine origins.
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