The article aims at disclosing complementary and contrasting relationships between dimensions of justice in the span between the cosmic, social and personal domains. Investigation into dimensions of justice is inspired by recognition of some justice principles that are the same in all or most cultures, even though representation of justice is strongly dependent upon local mythology, religion and shared history. Justice can be considered a cosmic system, a virtue of social institutions or practices, agreement among parties about common interest, or integral righteousness of persons discerned by intuition. This distinction is fundamental and far-reaching. Any discussion about the question of justice opens horizons of multiple dimensions of justice, such as moral sense, inborn rights and moral rightness, cardinal virtues, regulative symbols or principles, all kinds of social contracts and the ordering principle of the universe. The personal dimension of justice means an attribute of God in his relationship to humans and a necessary virtue of humans in relationship to God, as well as in their interaction with others. An individual can display qualities such as integrity, charity and loyalty. The rationale of the article is recognition of the unity of being and the necessary unity of the moral and the legal order.
COBISS.SI-ID: 38337581
A holistic perception of all dimensions of justice in its organic essence opens horizons of human life lying beyond the scope of me-rely formal and judicial justice. In this way we reach the basis of the highest ideals: a longing for goodness, love, solidarity, reconciliation and peace. The dimensions of justice have to be investigated both in terms of its immense interrelated content and in terms of the representation of justice in literary sources, in philosophical and theological discourse and in various applications of justice in law, education and historical events. The paper focuses on semantics of basic terms designating the concept of justice in the culture of the Ancient Near East and on an artistic, literary-poetical language covering the dynamics of vital circumstance. Biblical literary-poetical speech reflects human comprehension and feeling in the span between the concrete and the abstract, the temporal and the infinite.
COBISS.SI-ID: 7010394
Poverty in ancient Israel coulb be either relative or absolute, depending on the criterion of minimal existence. An analysis of the terminology in the relevant written sources, namely various biblical and (classical) Greek texts, indicates that there are different levels and forms of poverty. It should be noted that the proposed distinction can be terminologically supported only by the Hebrew Bible and the Greek classical texts, but not by the New Testament writings. Conswquently, this article attempts to clarify, on the basis of analysis of terminology denoting different leves of poverty, the reasons for which the New Testament writings do not show the same pattern of relative and absolute poverty.
COBISS.SI-ID: 10197507
A survey of some examples of the motifs of temptation and trial in the Bible and elswhere in the world literature reveals that these and related motifs have an important place both in the folk culture and in developed written documents of human culture. Interpretation of these and related motifs must therefore be based on comparative analyis of literary texts in their inner relation between form and content and in relation to similar presentations of the same motifs in literature of other cultures from different periods. The rationale of the the method of intertextuality is the question how the poets and writers in antiquity and in later periods until today perceived the motifs of temptation and trial and how they presented them in the same and in new literary types and genres with the use of symbols and rhetorical means of expression. The question is raised how tradition and existential experience interacted in transformation of motifs in new cultures and religions.
COBISS.SI-ID: 7064154
The article discusses the development of the notion of communion (lat. communio) in the Catholic Church, from the Pius-Benedict Code of Canon Law of 1917 through the Second Vatican Council to the changes brought by the Code of Canon Law of 1983 and the subsequent documents of the Magisterium of the Church. Whereas a baptized person either was or was not a member of the Catholic Church before the Council, there are several levels of belonging to the Church after the Council. A baptized person can be fully or partially in communion with the Church according to the criteria determined by the precepts in Cann. 11, 205 and 750 § 1-2 of the CCL and in the motu proprio of Pope John paul II Ad tuendam fidem of 1998. While the CCL speaks of communion primarily in relation to the non-Catholic Christians other documents address various aspects of full and partial communion of Catholic Christians wihtin the Church itself. The Notion of communion is not univocal and is used in different ways in different contexts. Objectively and legally speaking, a baptized person is fully in communion with the Catholic Church when he is joined with Christ in its visible structure by the bonds of profession of faith, of the sacraments and of ecclesiastical govenance (CCL, Can 205). Subjectively and theologically speaking the level of communion depends on the state of santifying grace and on the parallel desires, decisions and deeds of individuals.
COBISS.SI-ID: 7166298