Zeszyty Naukowe Centrum Badań im. Edyty Stein
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Wokół świętości. Rozważania kulturoznawcze
Full text linkThe development of the concept of holiness is associated with the cultural process of separating the practical activity and the primary magical beliefs, termed by Max Weber\u27s the ‘disenchantment of the world’. As a result, the sphere of human activity was divided into the sacred and the profane. Holiness was generally associated with the operation of variously recognised supernatural factors. In the Judeo-Christian tradition, it is an attribute of God\u27s holiness. As a generalisation of all the virtues, it is endowed with the ethical dimension. The moral dimension of holiness and the specific rules of behaviour towards the sacred are reflected in everyday language,several sayings and proverbs
Kontrowersje wokół postaci Edyty Stein
Full text linkIs Edith Stein a symbol of reconciliation between Jews and Catholics or just the opposite – a major stumbling block? This question was asked by Susanne Batzdorff, Edith Stein’s niece, in her memories. It should be repeated today if we try to approach seriously the theme of Catholic-Jewish dialogue. For many Catholics, it is not easy to understand the Jewish point of view regarding the canonization of St. Teresa Benedicta of the Cross. Therefore the aim of this article was to present this perspective and its justification, the understanding of which seems to be a precondition of a real dialogue, the dialogue where both sides are given the same right to express their thoughts, claims and reservations. The relatives of Edith Stein and Jewish commentators on her life and death underline that they have lost Edith Stein twice: first, when she made her conversion to Catholicism and, second, after her death, when she became a symbol of Christian martyrdom, the fact which finally led to her canonisation in 1998. In their eyes, Edith Stein had nfaced discrimination during her professional career and died in the gas chamber as a Jew. She was refused tenure at German universities as a Jew and as a woman. Obviously, as a Catholic nun, Edith Stein herself had the right to read these facts as an evidence of apre-existing God’s plan: all her personal failures were meant to lead to a final and essentialvictory made possible by her conversion. But the Jewish perspective, for obviousreasons, is different: the Jewish community lost one of its members in a period when integration seemed natural in the face of the Nazi threat. The second loss of Edith Steinwas a symbolic one: canonisation made her one of Catholic saints – despite the fact thatshe died as a Jew along with millions of other victims of the Shoah. Was her death a partof God’s project to convoke her to sanctity? Should we understand that the Holocaustwas also part of the same plan.The second loss, in fact, is connected with the symbolic appropriation of theHolocaust by the Catholic Church by underlying the Christian martyrdom evidenced bythe death of Edith Stein. In view of the fact that she died together with six millions otherJews, the question arises why her martyrdom led only her to sanctity and not any otherJews? Was her conversion a reason why she was such rewarded? For Jews, it is bothtragic and paradoxical that Edith Stein converted to Catholicism which for centuries hasblamed Jews for killing Jesus Christ and has instigated anti-Semitism. The latter finallyled to Hitler’s plan of the final solution. Even today, among Catholics, a claim can be heard that conversion to Christianity is a logical step, natural consequence, and kind ofcompensation once a Jew admits that it was a historical mistake not to recognise Jesus Christ as the Son of God. Therefore it would be natural to honour Edith Stein for her decision to convert. In conclusion, the author of the article states once more that without understanding the Jewish perspective on life and death of Edith Stein neither a dialogue or reconciliation is possible between Jews and Catholics
Edyta Stein w świetle ikony
Full text linkIn this article discussed is the phenomenon of icon sui generis and a phenomenon of Edith Stein as anicon. Stein’s philosophy of Light is inscribed into a philosophical lineage of the icon, especially platonic and neoplatonic, what leads to creating an idea of iconic cognition – its foundation is a connection between trace and reflection revealed in an icon which is both a representation and a presence of God. By referring to Stein’s late philosophy as well as her biography the author describes a merge between those two domains which leads to an absolute, iconic cognition and therefore allows presenting Stein as an iconic figure, which power reveals itself in her supernatural emanation. This emanation as well as a symbiosis between cognition and existence creates an essence of Edith Stein’s phenomenon
Edyta Stein w pamięci Wrocławia
Full text linkThe article seeks to explore the role of Edith Stein’s memory in creating the contemporary identity of the city of Wrocław. The author distinguishes between two forms of this memory, that is to say remembrance and symbolic places (lieux de mémoire). The places of remembrance of Edith Stein, who was born in Breslau, are connected with her biography and the time she spend in this city. The symbolic places of the memory of Edith Stein represent the values of her life (such as the European Peace Cross, meticulously analysed by the author). Both forms of memory variously transformed the space of the city in significant landscape
Czy można mówić o istocie i naturze kobiety?
Full text linkThe issue of the nature or essence of a woman is a very practical problem for Edith Stein. The upbringing and education of women should be based on knowledge of a woman’s nature and her life\u27s vocation. Edith Stein makes use of science – particularly psychology – literature, common knowledge, and above all, philosophy and the Biblical message of faith. Women and men have a common basic vocation, to be an image of God, and both need to develop their talents, capabilities and powers in a full and harmonious manner. This development comprises three levels: humanity, femininity or masculinity and their singular individuality. Edith Stein’s approach to the specific character of a woman’s nature is holistic, concrete and personal, based on a maternal and caring attitude, and above all on the desire to love and be loved. Edith Stein describes nature or essence from the perspective of action. Like the essence of things, the individual specificity of each person is not fully knowable; it can be known only intuitively. One might formulate the hypothesis that femininity is a simple and irreducible quality that affects the whole structure of a person
Poszukiwania duchowego wymiaru Europy: Projekt "Espaces" a postać Edyty Stein współpartronki Europy
No full textReflection upon u the contemporary shape of the European Union inevitably leads to the analysis of the state of the soul of Europe, its internal dynamism. Similar questions were posed by Edith Stein, a philosopher, Carmelite and martyr of Auschwitz in the period after World War I, as well as before and after the onset of World War II.From a different perspective, in another time and another space, an European Association ‘Espaces’, which was established in1990, carried out analysis and reflection on the state of the soul of Europe, its challenges and future. The initiative originated in cooperation with the European Commission chairman Jacques Delors and lasted over twenty years. What connects the figure of Edith Stein, as the patron of Europe and the Dominican initiative Espaces? In short, care about the shape of Europe, particularly of its spiritual heritage
Edyta Stein wnosi pamięć o Szoah w serce Kościoła
Full text linkIn the year 2012 we commemorated the 70th anniversary of the death of Edith Stein in Auschwitz. Together with the Polish Council of Christians and Jews, a Way of Prayer took place along the railway ramp which leads to the crematoria. Bishops of all the dioceses where she once had lived celebrated Eucharist next to the crematoria. In January 1933, when Hitler came to power, Edith Stein wrote a prophetic letter to Pope Pius XI about the relationship of the Church to the Jews. In October 1933, she entered the Carmel where she chose the name of Teresa Blessed by the Cross. For her, all her life in the Carmel was a way of solidarity with her Jewish people. In Auschwitz she shared the fate of her people who were destroyed in the Shoah. She compels us as Christians to take the Shoah seriously
Edyta Stein i Roman Ingarden -koncepcje człowieka
Full text linkIn this article the author reconstructs and compares two concepts of man in thoughts of two great phenomenologists – Edith Stein and Roman Ingarden – connectedjoint not only by the intellectual bond but also by great friendship. The paper consists of two parts. First, the author presents Stein’s and Ingarden’s philosophy of man. Suchnotions as: subject, soul, spirit and body, experience, self-experience and activity of will, are shown from two perspectives. By analysing terminology used by both Stein and Ingardenin their works, the author tried to depict an appropriate – according to them –psychophysical constitution of man. While discussing Stein’s concepts, the author demonstratesalso her transition from phenomenology to mystical domain as well as her inspirationof Saint John of the Cross’ and Saint Theresa of Ávila’s works. Ingarden did notenter as firmly as Stein into the mystical domain, yet he opened a path into the Transcendenceby creating a concept of metaphysical qualities
