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Zdzisław Zmigryder Konopka – ancient militaty historian, classical philologist, historian of roman law and teacher

100%

Ciesielski M.

Studia Europaea Gnesnensia

2022

nr 24

153-164

Zdzisław Zmigryder-Konopka, Warsaw philologist, historian of the antique military, Roman law and teacher, engaged with antiquity in many ways during his scholarly and teaching career. Above all, however, he was trained as a philologist and for a certain period (when not employed at the university) he was even a teacher of Latin and Greek in secondary schools, where he enjoyed recognition among pupils and students. In his research work – interrupted by his untimely passing – he focused on Roman history, but his studies spanned a broad chronological timeframe and diverse range of topics, namely Roman law (social and constitutional) and military history. He was a man utterly fascinated by his field and working with young people, not to mention his public activism. He was the type of true humanist whose values, formed and embraced during university studies, shaped and permanently influenced his attitude to life. In the final period of his life, with the rise of anti-Semitism and growing threat of war, Zdzisław Zmigryder-Konopka became a member of the National Committee for Aid to Jewish Refugees from Germany. In addition, he became involved with the Social Committee for the Defence of the State as part of the Jewish Community in Warsaw. After the outbreak of the war, he volunteered to fight in the September campaign, and after it ended he arrived in Lwów to become a lecturer at the Jan Kazimierz University. Though affected by poor health and chronic illness, his death on 4 November 1939 still came as a surprise. Discussed more broadly in this paper, Zmigryder-Konopka’s “Battle in the Teutoburg Forest” relied on an analysis of source text to deliver a substantive response to the assertions published in German scholarly literature of the 1930s, which eulogized Germanic past in European history following Germany’s defeat in the Great War of 1914-1918 and Adolf Hitler’s rise to power.

Św. Tomasz w myśli Jakuba Arminiusza

80%

Dorocki D.

Roczniki Teologiczne

2015

tom 62

nr 7: Teologia ekumeniczna

89-103

The aim of this article is to expose the elements of the theology of Jacob Arminius, which has their foundation in the thought of saint Thomas. Arminius due to his fondness to the Aquinas, was distinguished among the reformed theologians of post-reformation era. The Thomistic character of his doctrines of God, creation and God’s providence partly separated him from the stream of Calvinist theological tradition, in which he was educated. The Dutch reformer starts his discourse about God, in the pattern of the Angelic Doctor, from the analogical cognition of Creator. Based on this presupposition and metaphysics of Thomas, the leiden’s professor accepted the traditional, scholastic understanding of God as a simple entity, who’s essence and existing are identical. Arminius was also intellectualist by subordinating the will of God to his reason. Natura Dei is perforce good and just, therefore the act of creation is the granting of kindness. God’s providence, that sustains everything in existence, cannot operate against the purposes contained in the bringing of the world to entity. It must be always oriented on what is consistent with the scientia et sapientia Dei. The Dutch reformer just like the Aquinas was not a occasionalist. He was leaving the rightful space for the second causes (causae secundae). The presentation of views of Arminius, on the background of Thomas, leads to a conclusion that he depended on the great master of scholasticism in the main points of his theology.

Celem artykułu jest wyeksponowanie elementów teologii Jakuba Arminiusza, mających swe źródło w myśli św. Tomasza. Arminiusz wyróżniał się bowiem wśród reformowanych teologów okresu poreformacyjnego ze względu na swoje zamiłowanie do Akwinaty. Tomistyczny charakter jego doktryny Boga, stworzenia i Opatrzności Bożej odgradzał go częściowo od nurtu kalwińskiej tradycji teologicznej, w której został wychowany. Holenderski reformator na początku swego dyskursu o Bogu, na wzór Doktora Anielskiego, mówił o analogicznym poznaniu Stwórcy. Bazując na tym założeniu oraz na metafizyce Tomasza, lejdejski profesor przyjmował tradycyjne, scholastyczne rozumienie Boga jako bytu niezłożonego, którego istota jest tożsama z istnieniem. Arminiusz był również intelektualistą podporządkowując wolę Absolutu Jego rozumowi. Natura Dei z konieczności jest dobra i sprawiedliwa, dlatego też akt stwórczy jest udzieleniem dobroci. Opatrzność Boża, która podtrzymuje wszystko w istnieniu, nie może działać przeciwko celom zawartym w powołaniu świata do bytu. Ona musi być zawsze zorientowana na to, co zgodne ze scientia et sapientia Dei. Lejdejczyk, tak jak Akwinata, nie był okazjonalistą, pozostawiając należne miejsce przyczynom wtórnym (causae secundae). Niniejsza prezentacja poglądów Arminiusza na tle Tomasza prowadzi do wniosku, że był on zależny od wielkiego mistrza scholastyki w kluczowych kwestiach swojej teologii.