Philosophical and Theological Analysis of the Language of Prayer
Studia Neoaristotelica 6 (1):91-98 (2009)
| Abstract | Linguae orandi analysis philosophica ac theologicaIn hac tractatione analysis philosophica ac theologica linguae orationis Christianae proponitur. Pro inquisitione accuratiore in orationiem Christianam consideratio theologica philosophiae certe multum prodesse videtur. Si enim praecise sunt determinanda extrema inter quos relatio orandi intercedit, necessitas apparet fontium theologicarum adhibendarum, quae de ss. Trinitatis, necnon b. Mariae virginis ceterorumque sanctorum et angelorum parte in oratione loquuntur. Per analysin philosophicam orationis ad definitionem eius pervenitur, quae orationem ut relationem dialogicam determinat, in qua orans homo, tres divinae personae, virgo Maria, ceteri sancti, angeli, et collectio assertionum significativarum, quae continentiam orationis constituunt, participant. Praeterea de fide accipimus, Deum omnem orationem praecedere appropinquando hominem; cuius appropinquationis descriptionem a Bocheńskii recepimus. Translatio: Lukáš NovákPhilosophical and Theological Analysis of the Language of PrayerIn this paper, we examine the issue of the language of the Christian prayer from philosophical and theological point of view. We come to the conclusion that for the closer enquiry of the Christian prayer philosophy can be inspired by theology. For if we want to determine exactly between whom the relation of prayer lies, we might need to draw on the inspiration from the theological sources concerning the Holy Trinity as well as the involvement of all the saints, especially of Virgin Mary, and angels in the prayers. Within the framework of the philosophical analysis of the prayer we determine it as a participatory dialogical relation between the praying human being, the three divine persons, Virgin Mary, other saints, the angels, and the group of meaningful assertions that form the content of a prayer. Beside this on the basis of our faith we accept that every prayer is preceded by God, and the structure of this approaching of man by God we adopted from Bocheński | |||||||||
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