Verbum Vitae, 2014, T. 25

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/25036

Przeglądaj

Teraz wyświetlane 1 - 9 z 9

Robotnik na wynagrodzeniu w Ml 3,5 jako symbol kryzysu społecznego w 1 poł. V w. przed Chr.
Zawadzki, Arnold (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)
The main aim of the article is to illustrate the social crisis in the 5th century BC, whose symbol in Mal 3,5 is a hireling working for wages. The grammatical and syntactic analysis of the expression śəḵar-śāḵîr helps to elucidate the situation of the hireling in the 5th century BC brought almost to the status of slave. The editorial addition, identifiable in Mal 3,1-5, is in turn the evidence of attempt to incorporate the original prophecy of Malachi in the process of extinguishing the embers of the social crisis.
Praca w życiu chrześcijanina. Stanowisko św. Jana Chryzostoma
Szczur, Piotr (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)
This article is a presentation of St. John Chrysostom’s social teaching on the value of work. This teaching is grounded in the Holy Scriptures. By describing Christ and certain biblical figures (e.g. St. Paul) as people of work, Chrysostom underscores the meaning and value of labor. He does so contrary to the opinion of the wealthy in the Antioch society, who despised both the physical labor and the people performing it. In the teaching of the Archbishop of Constantinople, physical work is a cooperation with God in the effort of transforming the world. It is an element which ennobles a human being, provides him with the means necessary to support his life and enabling him to undertake the works of mercy. St. John also highlights the difficult situation of many peasants, craftsmen and merchants, and in this way he tries to direct the attention of the wealthy to this social problem. It can be deduced from Chrysostom’s writing that the life of slaves, which constituted a large portion of the late antique society, was generally modest and filled with work – especially the most onerous one. In giving instructions to slaves, St. John admonishes them to be submissive to their masters and do their work well. In speaking to the masters, however, he recommended that their relationships with slaves were humanitarian and shaped according to the Gospel. It is noteworthy to see that the element of love of one’s neighbor (philanthropy) and forgiving mercy brought new quality into the social structures of the time, especially between a master and a slave.
Jana Pawła II spojrzenie na pracę
Święs, Kazimierz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)
The article presents the key elements of John Paul II’s teaching on human labor. The Pope examines the work from the philosophical and theological perspective. Holy Father understands work as “any activity by man, whether manual or intellectual, whatever its nature or circumstances; it means any human activity that can and must be recognized as work, in the midst of all the many activities of which man is capable and to which he is predisposed by his very nature, by virtue of humanity itself”. In the subjective sense, work is an important expression of the person, who is its subject and author. The person is the most important source of the dignity of work itself. In the objective sense, work consists of all the resources, tools and techniques, which are used by man and make changes in the surrounding world. According to John Paul II, work should be seen as a personal, social, moral, cultural, religious and economic value. Having in mind such a definition of work, the Pope formulates the principle that work has priority over capital. He also emphasizes that human work is the essential key to the whole social question.
Wartość pracy w nauczaniu św. Pawła
Stasiak, Sławomir (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)
Paul, when writing about work and the Gospel he preached, does not give a systematic lecture on this topic, however he recognizes their close relationship. Above all, he sees in work the source of livelihood. He decisively follows the norms elaborated in Judaism, not in the Greek world. Work is not an insult to a human being or a chore, at best, but it is a noble occupation that gives maintenance. The Apostle himself assumes this attitude (1 Cor 4:11-12). He is not the only example of preacher, who works with his own hands to maintain himself. Another one is Barnabas (1 Cor 9:6). He also encourages the faithful to have such an attitude (2 Thess 3:7-8). The Apostle, however, combines employment with the proclamation of the Gospel (1 Thess 2:9). The absolute priority in his missionary activity is to proclaim the Good News, which is called the work of God. The closest associates of the Apostle are also involved in the transmission of the message (1 Cor 16,10), and it is they who contribute to making the soil of Church fertile. The content of the Christian life is a practical application of the adopted Gospel, that is, doing good (Rom 2:10). As a specific example of his sorrow (2 Cor 7:10) Paul shows how such a condition can lead to conversion, which is the fruit of the adopted Gospel. Another result of the adoption and the new man creation is the avoidance of sins (Eph. 4.28 ). However, it is not the reason for boasting, because everything has to be done from the heart, as for the Lord (Col 3:23-24 ). The encouragement to work with your own hands still remains valid (1 Thess 4:11), because it stems from the faith in Jesus Christ. However, there is always a danger of abandoning work for various reasons and dealing with unnecessary things (2 Thess 3:11-12). Therefore, it is crucial to follow continuously the attitudes of our teachers of faith.
„Idź i pracuj w mojej winnicy” (Mt 21,28). Praca w przypowieściach Ewangelii synoptycznych
Podeszwa, Paweł (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)
Parables occupy a significant place in Jesus’ prophesizing and teachings about the Kingdom of God. One of their characteristic traits, as a literary genre, are references to Jesus’ and His listeners’ daily lives. The article presents the analysis of the synoptic parables focused on human work. The material has been divided into two major parts. The first one analyzes the occupations referred to in the parables and the type of work they involve. The second one reflects on the elements of labor law, in particular the employment contracts and related remuneration. The analyzed parables constitute a unique kaleidoscope of occupations existing in the society of the time. Among them, of particular prominence are those connected with land cultivation and farming, such as farmer, sower, harvester, gardener, vineyard keeper and shepherd. Moreover, Jesus’ parables include other occupations such as fisherman, manager, judge, merchant, and banker. Jesus also refers to jobs and tasks such as guarding and opening the doors (doorkeeper), preparing a feast, waiting tables, taking care of the house, making bread dough, tower building, playing dance music at weddings, wailing and lamenting at funerals. Drawing on Jesus’ parables, one can also notice a wide range of different categories of people who performed particular jobs and tasks. A reference is made to a field owner, vineyard owner, house owner, manager who on behalf of the host administers goods, lease holders, hired and seasonal workers and servants (slaves). The parables also show us the ways of providing reward for work. Servants often performed their duties in exchange for accommodation and food; lease holders in exchange for profit sharing, whereas hired and seasonal workers in exchange for a fixed remuneration. Should the Bible be seen as a specific album presenting photographs of working people, then Jesus’ parables are undoubtedly of particular interest.
Człowiek leniwy na tle wzorów pracowitości (Prz 6,6-11)
Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)
The article presents the Book of Proverb’s teachings concerning work and laziness. The analysis is based on the pericope of Prov. 6:6-11 which focuses on the juxtaposition of human sloth and animals’ industriousness. The text shows human work in its extremes and expresses the author’s most significant ideas concerning the aspect analyzed here. The article begins with the synthesis of what the didactic books of the Old Testament teach about work, with particular emphasis on the Book of Proverbs. The article then offers an exegetical analysis of the selected pericope, including the Greek text of Prov. 6:8a-c, where the book’s translator mentions another model of diligence alongside the ant, namely the bee. Prov. 26:13-16 is also referred to here, for the text plays a significant role in completing the picture of lazy man.
„Aby służył i strzegł” (Rdz 2,15). Praca jako powołanie człowieka w świetle Rdz 1-2
Napora, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)
Human work is commonly considered to be a painful consequence of the first couple disobedience in the garden of Eden. In our short essay we are trying analyze the issue of human work as it is described in the creation narratives in Gen. 1-2. The starting point for this analysis is God’s work of creation. It designates the point of reference for every human activity. In various pictures these introductory chapters of Genesis express the idea that human being is created and called to cooperate with God-Creator in God’s work of creation. Human efforts to dominate and to subdue the earth should aim at unceasing actualization of God’s plan of salvation for the world.
Janowe rozumienie pracy Boga i człowieka. Studium zastosowania terminów ἐργάζομαι oraz ἔργον w czwartej Ewangelii
Kubiś, Adam (1976- ) (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)
The article deals with the concept of work as reflected in the Fourth Gospel, encompassing the two cognate lexemes ἐργάζομαι and ἔργον. The analysis is organized according to the subjects who are performing a given work, to wit: the Father, the Son, Jesus’ disciples (including Abraham) and, finally, the people hostile toward God, designated in the Gospel by the general term world. Interestingly enough, both of the studied lexemes appear in John’s Gospel only on the lips of Jesus. Additionally, as it turns out, the Johannine concept of work covers a whole range of meanings: the activity of the Father and the Son (who give life and perform judgment), the salvific mission of the Son, Jesus’ teaching and his obedience to the Father’s will, miraculous healings, human deeds in general (both good or bad), disciples’ fulfillment of God’s will, meaning primarily their faith in Jesus as the Messiah and the Son of God. In a nutshell, the very essence of the work of the Father and the Son (and continued by Jesus’ disciples) can be encapsulated in the concept of salvation.
Spojrzenie w przyszłość. Ks. Józefa Tischnera myślenie o pracy
Jagiełło, Jarosław (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)
This study does not present a complete picture of the philosophy of human work in the socio-philosophical thought by Józef Tischner. Instead, our focus is primarily on the diagnosis, which Tischner put in one of his recent and less known studies on the condition of human work in the era of the free market and the economic hegemony of the bill of rights. Exposing various threats and crises of contemporary work, Tischner criticizes the lopsided, that is, objective understanding of work. In this lopsidedness, he discovers a major threat to the future of work. Therefore Tischner also draws attention to the need to take into account the subjective or personal nature of work, which he understood as a conversation between people. It is this essential dimension of human work that was the subject of the long studies by Tischner. The present article focuses on these studies in which Tischner – giving a phenomenological description of work in its religious, anthropological and ethical aspect – indicates the need for the formation of the human ethical substance of consciousness work. An important stage of this formation is to present the human work as a space to build the community of responsibility, loyalty and mutual trust. In work regarded in this sense, Tischner sees a guarantee of moral governance of modern societies.

Przeglądaj

Ostatnie zgłoszenia