" The Role of Religion in the process of unifying humanity "
(text by Konrad Waloszczyka from the book: "The Edge of Age 'PIW, Warszawa 1985)
In Teilhardowskim model of the Universe" Everything is not linked at the bottom, but at the top. " That is, consistency and durability of the universe does not lie in more or less forces the material and mechanical factors but - generally speaking - the spiritual, that is causing the synthesis processes. Next - the phrase "at the top" mean in these processes priority for future ł ś c i on the past. The farther into the future, the clearer becomes the consistency of the world, the more clear and understandable is his face. Thus, the human stage of evolution of this huge world, the deciding vote will not have space factors, biological, technical, etc., but a magnet that draws "from the front of time and space."
As I said above, it must have a personal character, and must ensure the irreversibility (incorruptibility) significant achievements of evolution, and therefore must be immortal or its inherent jurisdiction. In other words, the point Omega (as discussed here) is trascendentn y of everything that happens under his influence in time and space. We, therefore, so to speak, the divine partner of evolution, which directs it (needing it for his "complete") outside the boundaries of time and space. The question thus arises: How is the interaction manifests Omega point (identified as the Gospel of Christ) on the evolution of and vice versa?
This is obviously a very broad topic, which at this point we choose only the best topic, it seems, the original against the background of the Christian tradition.
Teilhard's view, a node that connects people with Christ, and also between them and humans, is not only prayer, sacraments, worship, but any sensible effort ł ek human. This effort has since brought the world to meet, and met the world on the Second Coming of Christ will be transformed into his mystical body. In other words, Christ as man is not yet complete, the process has not ended his turn in the world, in the course of the history of everything in the evolution of good, it builds up its secret, but the actual body, which will be introduced to the world of absolute transcendence. This thesis in its stem does not differ in any way from the traditional Christian dogma, especially in the letters contained St. Paul the Apostle. Widened, however, is his interpretation.
Teilhard church before preaching religious value akcentowało unilaterally same intention with which people carry out their work. In the words of K. Rahner , had a "moral distillate" of human activity a whole world of culture and civilization was the only arena in which Christian was to prove their virtues. Teilhard with all the passion of a lonely prophet, came up with the idea that not only the intentions, but also y result of human labor (in the broadest sense) are building the kingdom of God and have an eschatological value. Thus, it is not a neutral thing involvement of believers in the improvement of work culture and civilization.
"Christians must honor and promote human effort rather than all non-believers - every effort, especially one that more directly contribute to intensify the awareness (ie to intensify the existence of) humanity, and above all, the scientific search for truth and organized development of better social relations "- Teilhard de Chardin, Selected Writings; crowd. In Sukiennicka, M. Tazbir. Warszawa 1967, p.42.
Religious apology effort, which says Teilhard, mainly results from the fact that the original, unprecedented in the whole Christian tradition (with the exception of some Greek Fathers of the Church) model of relations linking God and the world. Here the world is no longer, as the Aristotelian-Thomistic thought, "being casual", ie one that nothing can come in handy infinite perfection of God in the ontological sense, but only in the sense of an external, moral and mystical. On the contrary - God needs the world, the mysterious creature, developed in the course of evolution, will form part of his being. For in this way is not to deny the very essence of the concept of God, Teilhard distinguishes between two of his "fishing" is an absolutely transcendent and the immanent world and the second since its evolution depends on its final perfection. Similarly, note nawiasem, a od Teilharda niezależnie, postępuje Whitehead , rozróżniając tzw. pierwotną i wtórną naturę Boga .
(Obraz A. Andrew Gonzaleza, 2006r. "Yemanja: The awakening of the heart")
Te na pozór abstrakcyjne i nie podlegające weryfikacji spekulacje rzutują w swych implikacjach bardzo poważnie na sens ludzkiego życia i działania. Są one próbą zasilenia religijną, a więc ogromnie głęboką, motywacją domeny ludzkiego wysiłku, która has been under the "profane." If - figuratively speaking - of humanity suddenly announced a general strike, Teilhardowski wyruszyłby God hastened to negotiate feeling threatened in their most vital interests.
This thesis contains, inter alia, an important prerequisite for dialogue between people with different worldviews (Ekumenizm. .. Not to be confused with syncretism). Since the power of God "metabolizes" the mystical Body of Christ any constructive effort, therefore, also be counted nonbelievers effort here, although they have no religious intent. Thus, any meaningful action level shall be "objective" dialogue between the people themselves and the people of God. Of course, this dialogue is strengthened if it is accompanied by conscious intention, but its role is not solely decisive. But it is generally evident that both intention, as the result of human activity are ambivalent - as often sterile, alienating, or even destructive and constructive.
Teilhard puts so a very general condition - to make this activity even upholds a fundamental progress in the course of the world, namely to support the development of consciousness, freedom, personalism. But the question returns: what kinds of activities used to progress? At this point there is a need mystique as a dialogue with God, which allows among others to guess the appropriate courses of action. Omega Point, which is Christ, is indeed directly invisible, but its attractive light "shines" through całodzianą robe phenomena. In the depths of the human spirit, it can feel his presence, and this in different ways. Mysticism is, according to the French Jesuit, polymorphic. One of the ways in which he stood, a sense of the world as C and L o t you, and not just "elements of the team." This whole thing is more necessary, robust, rich and reliable than any of its elements and the presence of God is a cipher in the world. Her experience is PRIMITIVE SOURCE of all - in the best sense of the word - poetry and religion. So the mystic Teilhard is, once again, experience God in the world t, and not from outside.
While work, education and all sphere of activity brings people together in a more or less indirectly, so much religion, in its strict sense (ie religious mysticism) directly unites the human heart. For the essence of religion is that it is "filum loving in nature, and love, as I said above, is the only force space, which causes permanent synthesis. At the same time love is not fused elements that unite, but it differentiates. So too, and unity based on religious themes is the deepest and most personalizing. The final image Teilhardowskiego world are all human concentrated in the heart of one heart, completely penetrating, but not messed up and seized the God who is "shopping center", or "people person".
presented above - a necessarily abbreviated form - the French thinker's views provoke discussion. At this point it can no longer develop it. Various divisions within the contemporary humanity and anomalies in the "metabolism", if indeed it would resemble a living organism, seem to impose certain limits of optimism for these views. In particular, it is not unclear whether the processes of unification and consequently increase the awareness, will cover - even in the distant future - mankind or just a piece of this that actually tells them. Teilhard himself, although in most of his speech suggests that first, optimistic hypothesis does not rule out the other. Perhaps his optimism is one-sided, especially since the ground is often polemical attitude towards defetystycznych views on the future of humanity and human nature. But all this does not diminish the value of these visions, which are independently od tego, jak będą się sprawdzać w swym wymiarze werbalnym i konceptualnym, już teraz dają wielu ludziom poczucie odzyskanego sensu życia i działania, a kierowniczym ośrodkom zbiorowego życia ludzkości, wskazują światłe i z pewnością słuszne kierunki ich wysiłków.
1881 - 1955
0 comments:
Post a Comment