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1
Content available Semantyka apeth w pismach Klemensa Aleksandryjskiego
100%
Zgraja B.
Vox Patrum
|
2008
|
tom 52
|
nr 2
1335-1345
EN
The term arete that appears 198 times in the writings of Clement of Alexandria, assumes 15 nuances, among which prevails the common definition of that noun as virtue, with an anthropologic and theocentric reference. The rest of the definitions of arete, belonging chiefly to the ethical vocabulary, complement the terms from other domains: from the military one (talent, virtue), from metaphysics (category, a special atribute), and from botany (perfection of the plant), as well as from functional anatomy (nerve of life).
2
Content available O pewnej dygresji u Klemensa Aleksandryjskiego (Czemu poświęca się czas: Paedagogus III 26-30)
100%
Szarmach M.
Vox Patrum
|
2008
|
tom 52
|
nr 2
1065-1068
EN
Dissertatiuncula haec duabus partibus constat: brevissima introductione necnon translatione in sermonem Polonorum fragmenti e Paedagogo Clementis Alexandrini selecti (III 26-30) de variis inanibus negotiis hominum.
3
Excerpts from Clement of Alexandria in Codex Athos Lavra B 113: A Contribution to Textual Criticism
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Hušek V.
Listy filologické (Folia philologica)
|
2019
|
tom 142
|
nr 1-2
185-197
EN
The article deals with excerpts from Clement of Alexandria in the gospel catenae from codex Athos Lavra B 113 (including anonymous and misattributed excerpts). It critically reviews the literature on the subject, verifies it against the manuscript and discusses partial omissions and inaccuracies. Finally, one excerpt from Clement (allegedly in fol. 40v) is discussed in detail and it is suggested that the information about the excerpt originates from confusion with other codices.
4
Content available remote Kolik zlomků Klementova spisu Hypotyposes skutečně máme?
100%
Plátová J.
Studia theologica
|
2016
|
tom 4
1-17
EN
According to the testimony of Eusebius, Clement of Alexandria wrote, in addition to the Stromata, a collection of texts equal in size. These are the eight­‑volume Hypotyposes, commenting on selected scriptural passages from both the Old and New Testaments. While the Stromata (with the exception of the eighth book) was preserved in its entirety, only fragments were preserved from the Hypotyposes. The aim of the present paper is threefold: (1) to summarise how many fragments of Clement’s lost writing Hypotyposes we have, paying close attention to those fragments which are not part of Stählin’s edition – namely, the fragment discovered by Di Benedetti and the fragments surviving in Arabic catenae; (2) to provide a critical evaluation of Riedinger’s hypothesis that certain texts by ps.­‑Caesarius and Isidore of Pelusium contain 24 new fragments of Clement’s Hypotyposes; (3) and lastly, to present arguments for the hypothesis that the text preserved as Eclogae propheticae could have (together with fragments of the Hypotyposes) constituted Clement’s preparatory notes for a Biblical commentary.
5
Content available remote Role žalmů v díle Klementa Alexandrijského
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Plátová J.
Studia theologica
|
2018
|
tom 3
25-48
EN
Clement of Alexandria quotes the Book of Psalms more than any other Old Testament book and does so more frequently than any other early Christian author apart from from Origen. The aim of this article is to examine Clement’s use of the Psalter in his works. First, it demonstrates how Clement quotes from the Psalms, specifically what sort of introductory wording he uses. It is apparent that the Book of Psalms has many different functions for Clement: a tool of evangelisation, the word of God himself educating human beings, a Christian book of prayer, prophetic writing, a source of theology (providing evidence of God’s characteristics), and a model of morality. Second, the article attempts to characterize the specific role of the Psalms in individual works by Clement. It concludes that the Greek Psalter is quoted in all works except the homily Quis dives salvetur? Finally, the article highlights the verses of the Psalms or the particularly frequent and common themes of the Psalter that are key to Clement’s theological thinking (these are Ps 1:1–6; Ps 18/19, especially v. 5; Ps 33/34:9; Ps 81/82:6; the theme of the “new song” and the image of “the rod of punishment”).
6
Content available remote Klement Alexandrijský v koptské katéně k evangeliím
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Hušek V.
Studia theologica
|
2017
|
tom 4
67-86
EN
The article examines excerpts of Clement of Alexandria in the Coptic Catena on the Gospels; more precisely, the excerpts attributed to "[Saint] Clement". The excerpts are presented in a Czech translation with a commentary. It is suggested that all six excerpts are a paraphrase of a known work (i.e. not a fragment of Clement’s lost Hypotyposes): five from Clement’s Stromateis and one (mis-attributed by the catenist) from Cyril of Alexandria’s Commentary on John.
7
Content available Obowiązki i przywileje ludzi starszych według Klemensa Aleksandryjskiego
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Drączkowski F.
Vox Patrum
|
2011
|
tom 56
281-288
EN
In an old man, Clement of Alexandria sees the ideal of a perfect Christian, who thanks to intellectual and moral formation, reached the status of God’s friend. For this reason, he is entitled to the care of his family, to be honored and respected by the young people, to drink a wine and conduct conversations during the feasts and to undertake the functions of the teacher and housemaster. The old man is required to maintain a senile appearance without cosmetic procedures and to hold tactful conversations and to drink a wine in moderation during the feasts.
8
Content available Przyjaciele Boga (gnostycy) – współdziałającymi w trudzie nabywania cnoty. Przyczynek do aretologii Klemensa Aleksandryjskiego
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Zgraja B.
Analecta Cracoviensia
|
2012
|
tom 44
EN
Acquiring virtue, understood as a well-ordered personality, is connected with a considerable toil, as follows from the writings of Clement from Alexandria. Its source is to be ascribed, first of all, to the necessity of being true to God’s commandments, but also to overcoming discouragement caused by: the long-lasting process of its acquiring, the conviction of impossibility to achieve it, undertaking yet again the ceased “moral cultivation” or other appropriate actions not infrequently given up under the influence of the opinion of the environment. Therefore, the one who acquires virtue, is supported by a gnostic, a perfect Christian, filled with concern for others, who, thanks to his acquired and constantly perfected virtue, becomes – both, for those who intend undertaking the toil of its acquiring, and those who walk the road of virtue – first of all a guarantor of its achievement, encouraging thereby to acquiring it. While being somehow a witness of virtue, he uses in relation to those who strive for it, credible verbal instructions, thus mobilizing those who are discouraged by the toil of acquiring it, to walk the chosen road of virtue. Besides, he tries to discern the moral and intellectual condition of those who begin to acquire virtue, which has an essential influence on the character of the proposed actions that introduce to its acquiring. What’s more, an expression of that help is an encouragement to follow him, a command and also prayer. However, the help provided this way should be a contribution not so much of the gnostics himself, as of the whole people of God, obliged to holiness on account of the sacrament of baptism.
PL
Acquiring virtue, understood as a well-ordered personality, is connected with a considerable toil, as follows from the writings of Clement from Alexandria. Its source is to be ascribed, first of all, to the necessity of being true to God’s commandments, but also to overcoming discouragement caused by: the long-lasting process of its acquiring, the conviction of impossibility to achieve it, undertaking yet again the ceased “moral cultivation” or other appropriate actions not infrequently given up under the influence of the opinion of the environment. Therefore, the one who acquires virtue, is supported by a gnostic, a perfect Christian, filled with concern for others, who, thanks to his acquired and constantly perfected virtue, becomes – both, for those who intend undertaking the toil of its acquiring, and those who walk the road of virtue – first of all a guarantor of its achievement, encouraging thereby to acquiring it. While being somehow a witness of virtue, he uses in relation to those who strive for it, credible verbal instructions, thus mobilizing those who are discouraged by the toil of acquiring it, to walk the chosen road of virtue. Besides, he tries to discern the moral and intellectual condition of those who begin to acquire virtue, which has an essential influence on the character of the proposed actions that introduce to its acquiring. What’s more, an expression of that help is an encouragement to follow him, a command and also prayer. However, the help provided this way should be a contribution not so much of the gnostics himself, as of the whole people of God, obliged to holiness on account of the sacrament of baptism.
9
Content available remote Odkazy na Petrovu apokalypsu v Klementově Výběru z prorockých knih
88%
Černušková V.
Studia theologica
|
2017
|
tom 3
163-193
EN
The so called Eclogae Propheticae, the last section of the fragmentary text that follows the seventh book of the Stromateis in the manuscript, consists of a set of exegetical notes on selected passages in the Scriptures. This paper focuses on the passage Ecl. 38–50 which includes esp. references to Psalm 17, the Book of Wisdom and also the Apocalypse of Peter. The references to the Apocalypse are analysed, their number and demarcations are questioned and individual ideas contained in their context are compared with Clement’s statements in Stromateis. On the basis of this comparison it seems probable that (most of) the references to the Apocalypse of Peter are not Clement’s direct quotations or allusions, but are parts of Clement’s excerpts from exegetical literature. The paper contains the Greek text and Czech translation of Ecl. 38–50 with the certain, probable and possible references to the Apocalypse highlighted.
10
Content available Old Man’s Speech and Music. Sir 32:3 Interpreted by Clement of Alexandria and John Chrysostom
75%
Szymański M.
Symbolae Philologorum Posnaniensium Graecae et Latinae
|
2015
|
tom 25
|
nr 2
5-9
PL
The article tries to answer the question why Clement of Alexandria (Paed. II 58, 1–2) and John Chrysostom (De Eleazaro et septem pueris, PG, vol. 63, coll. 523–4) propose peculiar interpretations of Sir 32:3. At first sight it might seem that the writers used texts of that verse in the Septuagint that were different from its present shape, but the real causes of the discrepancies were, in Clement’s case, his abhorrence of music, and in John Chrysostom’s case, the situation in which his speech was delivered.
11
Content available remote Nová budoucnost pokřtěného. Klement Alexandrijský inspirován valentinovskými naukami o křtu
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Černušková V.
Studia theologica
|
2022
|
tom 1
1-13
EN
The aim of this article is to present Clement of Alexandria’s response to the Valentinian concepts of baptism, with an emphasis not on his critical position (which is absolutely predominant), but on some of the elements that Clement is inspired by and which enrich his own theology by their creative adaptation. This is in particular the Valentinian conception of baptism as an entry into knowledge and into a new future, or as a spiritual resurrection that can be experienced already here in this world. The article draws on Clement’s Excerpts from Theodotus and Eclogae propheticae, as well as on his Paedagogus and Stromata.
12
Content available Problem definicji wiary w "Dywanach" Klemensa Aleksandryjskiego
75%
Ostrowski H.
Vox Patrum
|
1986
|
tom 10
163-176
EN
In articulo "De problemate definitionis fldei in Stromateis Clementis de Alexandria" haec continentur, quae methodo structurali in toto complexu verbi pistis investigata sunt.
13
Content available Problem wysłuchania modlitwy u Klemensa Aleksandryjskiego
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Grzywaczewski J.
Vox Patrum
|
1987
|
tom 12
165-173
EN
Clemens Alexandrinus perfectum christianum gnosticum appellat. Gnosticus autem, qui homo mundo corde habetur, Deum et omnia in Deo amat.
14
Content available Termin "Eucharistia" w pismach Klemensa Aleksandryjskiego
75%
Drączkowski F.
Vox Patrum
|
1987
|
tom 12
73-86
EN
Der Begriff "Eucharistie" tritt 21 mal in den Schriften des Clemens von Alexandria auf.
15
Content available Bibliografia polska Klemensa Aleksandryjskiego
75%
Bober A.
Vox Patrum
|
1982
|
tom 2
51-59
EN
nie dotyczy
16
Content available Koncepcja wychowania chrześcijańskiego w ujęciu Klemensa Aleksandryjskiego oraz Jana Chryzostoma
75%
Drączkowski F.
Vox Patrum
|
2009
|
tom 53
313-328
EN
Presented paper consists of five main parts and focuses on the most impor­tant elements of their teaching about education and upbringing. The first part tells about pupils, next one about educator, the third about methods in the pe­dagogical process, the forth about programme of educative activity, and the last one about goal of that process. Although Clement and John Chrysostom present different point of view f. e. on the understanding of the educator and pupils, their thought can be treated as complementary educational system because they fol­low from the same Christian doctrinal point and the classical tradition.
17
Content available Wychowanie potomstwa na przykładzie "Kobierców" Klemensa Aleksandryjskiego i listów św. Hieronima ze Strydonu
75%
Swoboda A.
Vox Patrum
|
2012
|
tom 57
613-640
EN
The introduced article is composed of four parts. The first concerns the gene­ral principles relating to the education of man. The second part says about persons responsible for upbringing of the child, especially about the role of parents. In the third section, the reflections of both authors about the man, who is understood as the subject of the educational process, are presented. The last part approximates Jerome and Clement’s teaching on the subject of the formation, which involves the religious, moral and intellectual formation.
18
Content available remote Klement Alexandrijský o smyslu utrpení věřícího
63%
Černušková V.
Studia theologica
|
2016
|
tom 2
59-74
EN
In his Stromata (book IV, chapter 12) Clement of Alexandria touches briefly on the theme of the value of suffering, only to break off abruptly in the middle of a promising comment, noting that although much more needs to be said, this must be left to be continued later "at the appropriate time". The theme was never dealt with by Clement systematically, however. Based on individual ideas in Stromata, Paedagogus, Protrepticus, Quis dives salvetur and the surviving fragments of the Hypotyposes, the paper depicts Clement’s thoughts concerning suffering as a consequence of a Christian’s sin, about the suffering of an innocent person and spiritual struggle and about the cross and vicarious suffering. The statements contained in the post­-stromatic material (the so-called Stromata VIII, Excerpts from Theodotus and Eclogae propheticae), which is the collection of Clement’s preparatory notes and excerpts from various sources, are not considered in this article.
19
Content available Spotkanie starożytnego chrześcijaństwa z filozofią grecką (w czasach Justyna Męczennika i Klemensa Aleksandryjskiego)
63%
Pawłowski K.
Collectanea Theologica
|
2016
|
tom 86
|
nr 2
69-84
EN
For followers of religions which take solid cultural form of coherent doctrinalsystems, the fact that other comparable religious systems exist may posea difficult theoretical and existential problem that needs to be addressed ata number of levels, including the one of human existential experience. This isthe problem that was faced by the original followers of the Christian religionin relation to the Greek spiritual culture, and ancient Greek philosophy inparticular, at the time when it boldly explored spiritual areas closely connectedto Christianity. The problem became particularly significant in the secondcentury CE. It was tackled by early Christian thinkers that were educated inGreek philosophy themselves and used its ideas to solve the above-mentionedproblem.
20
Content available remote „Na slunci si postavil svůj stan“: Nejstarší křesťanské výklady Žl 18(19), zvláště v. 5c
63%
Plátová J.
Studia theologica
|
2014
|
tom 2
70-81
EN
The aim of this paper is to present ancient commentaries on Psalm 18 (LXX), with a special focus on verse 5c, in the works of Christian authors up to Origen. The paper initially draws attention to relevant passages in the works of the Apostolic Fathers as well as to the christological understanding of Psalm 18 in the work of Justin the Martyr. The main part consequently follows which is dedicated to the commentary of Psalm 18 in Eclogae Propheticae 51–63 written by Clement of Alexandria. This text in which Clement refers to Hermogenes and Pantainos, two less known figures of Early Christianity, represents the first systematic commentary on Psalm 18. Clement interprets the verse “In the sun he pitched his covert” not only from the christological, but also from the ecclesiological and eschatological point of view. The final part of the paper treats Origen’s commentary preserved in Pamphilus’ Apologia pro Origene. Origen supposedly interpreted Psalm 18 from the christological and ecclesiological point of view, however, unlike Clement he strongly disagrees with the interpretation of Hermogenes’ followers and, additionally, his interpretation lacks the eschatological level, so typical for Clement’s interpretation.
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