Wyniki wyszukiwania - Biblioteka Nauki

1

Encyklika Spe salvi: śladami Augustyna

100%

Turek W. J.

Vox Patrum

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2008

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tom 52

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nr 2

1181-1188

EN

The reading of the Encyclical Spe salvi of Benedict XVI, with a special regarding for the presence of Augustine’s sentences, gave us the opportunity to distinguish some subjects essential for the concept of Christian hope proposed by the Pope to the Christian community. Benedict XVI emphasizes in a very clear way the relation between hope and faith: „Spei substantia fides est”. The eschatological dimension of hope influences strongly the life of Christians, who continually are looking for reasons of life, of work and of ministry. In Christ our hope receives a new meaning and we are called to continue our process of purification and to open our heart to the gift which comes from God, our big Hope.

2

Źródło i prawzory sakramentu małżeństwa w nauczaniu św. Augustyna

100%

Swoboda A.

Vox Patrum

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2008

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tom 52

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nr 2

1049-1064

IT

L’articolo e composto di tre parti: nella prima parte presentiamo le opinioni di Agostino confermanti la verita Dio e creatore del matrimonio che e un bene. Questo bene non £ sta to distrutto dal peccato originalie, non lo puó farę un peccato di adulterio e di divorzio. Matrimonio resta indissolubile nel caso di mancanza della vita coniugale e anche di infecondia da qualsiasi parte. La seconda parte presenta la dottrina di Vescovo di Ippona sul tema del Sacra- meritum Magnum. Per nostro 1’autore il modello della indissolubilita del matrimonio e un legame di Israele, Popolo di Dio, eon il Signore, il mistero della incarnazione e il legame di Cristo eon la Chiesa. La terza parte e stata dedicata ai chiarimenti di Agostino sul tema della presenza di Cristo alle nozze di Cana. Essa conferma la verita dalia quale risulta Dio ha creato il matrimonio e per questa ragione esso e un bene. La presenza del nostro Signore a Cana mette anche in rilievo la verita su di nozze di Cristo eon la Chiesa (magnum sacramentum). Cosi il Vescovo di Ippona ha sottolineato una differenza fra magnum sacramentum di Cristo e della Chiesa e illarum nuptiarum celebrati a Cana su modello delTamore di Cristo per la Chiesa in cui lo sposo e soltano una figura di Cristo e il suo matrimonio un simbolo della unita di Cristo eon la Chiesa.

3

Zaproszenie św. Augustyna na Sobór efeski

100%

Eborowicz W.

Vox Patrum

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1986

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tom 11

585-592

FR

En presentant les details nouveaux, l’auteur tient a completer l'article de B. Altaner sur l’invitation de St Augustin au Concile d’Ephese par l’empereur Theodose II.

4

Life as Relation: Classical Metaphysics and Trinitarian Ontology

100%

Maspero G.

Theological Research. A Journal of Systematic Theology

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2014

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tom 2

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nr 1

31-52

EN

Life is a theological and metaphysical problem, because it constitutes the apex of the realm of being. The Aristotelian Unmoved Mover was identified with Life as the act of thinking. Christian doctrine affirms that God is triune just as Life, but here identified both with Logos and Love. The ontology of the First Principle is different in Classical metaphysics and in Trinitarian theology. The question discussed in the paper is how this difference affects the understanding of the relationship between God and the world. Having recourse to the theological framework developed by the Cappadocian Fathers in the discussions that lead to the formulation of the Trinitarian dogma in the 4th century, free and mutual relation is presented as the key concept that was used in theology to overcome the limitations of the metaphysics of the time and to extend it in order to develop a new ontology that is an ontology of life. Trinitarian ontology may also aid our understanding of created life, because it is not simply meta-physics, i.e. a description of man and God according to the category of necessity, but is ana-physics: life is understood from above with suitable categories for free beings.

5

Sv. Augustín, Samovravy. O nesmrtel‘nosti duše, přeložili, úvodné štúdie napísali, poznámky a indexy spracovali Katarína Šotkovská – Jozefa Artimová, Bibliotheca Antiqua Christiana (Kresťanská Antická Bibliotéka), Patrimonium zv. 4, Trnava 2007, ss. 111

100%

Pietras L. T.

Vox Patrum

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2009

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tom 53

715-717

PL

nie dotyczy

6

Początki mowy u małych dzieci w koncepcjach rzymskich intelektualistów, Augustyna i Jana Chryzostoma

100%

Jundziłł J.

Vox Patrum

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2009

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tom 53

245-258

EN

The paper is a preliminary outline of the history of views on the teaching of speech to children in ancient thinkers, especially Aristotle, Romans from the times of Republic and Empire, as well as the Church Fathers, especially Western, including Augustine in order to determine what John Chrysostom wrote and said on that subject. All the above-mentioned were not really interested in teaching speech to infants and children but in the physiology of this phenomenon (especially Aristotle) and creating the most favorable environment for the shaping of speech through the selection of nannies and child minders. There were no attempts, as Augustine aptly wrote, to teach speech consciously; it was the child himself that had to associate the sound with its material, meaningful background through observations and repeating experiences. What is more, both moral philosophers and Church Fathers described in a friendly manner (also Chrysostom) talking to children using a special, childlike language since it pleased and still pleases adults, although spoils the way children speak. The Classic Antiquity, which took care about the proper speech and promoted (like Church Fathers) rhetoric in everyday life and science, forgot about the basics, the process of creating speech, which resulted from depreciation of the first stage of children’s life, condemned to contacts with slaves – nannies. It was only the school age that stirred up stronger emotions but, as some moral philosophers wrote, children already had speech defects, among others, because of parental consent for the language deprivation.

7

Katecheza eucharystyczna św. Augustyna

100%

Żurek A.

Vox Patrum

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2012

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tom 57

853-862

EN

Preparation for participating in the Eucharist took place in the fourth and fifth centuries as part of pre-baptismal catechesis, and to a more degree as part of mystagogical catechesis which took place after baptism. A few of such catecheses have been preserved after saint Augustine. He preached them at Easter. In these catecheses he tried to make neophytes aware of the real presence of Christ in Bread and Wine. He justified it using biblical texts especially Christ’s statements about „the living bread”. The main task and duty of Christians was to wake up in the faith and receive the Eucharist worthily.

8

Świętego Augustyna przeżywanie starości w świetle jego listów

100%

Eckmann A.

Vox Patrum

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2012

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tom 57

155-166

EN

Saint Augustine distinguished six periods of human life: infancy (infantia), childhood (pueritia), adolescence (adolescentia), young adulthood (iuventus), middle age (gravitas) and old age (senectus). Each of those periods has a perspective. Only in old age there is lack of it. Augustine makes the examination of conscience. Sentimental mood appears in the mail from the Saint Jerome, who poses himself as an old man in the opposition to Augustine as a young man, making allusions to ancient literature and his age. Exchange of letters between the Fathers of the Church records Augustine’s respect toward an old man, the monk. The entire reality is in continuous motion, as you can see in a simple anthropological observation of different periods of human development: childhood (pueritia), adolescence (adolescentia), young adulthood (iuventus), old age (senectus). The latter closes the death. Old age is a common weakness (communis infirmitas) of mankind. Augustine complained frequently on the impending old age, which according to ancients starts with 60 year old.

9

Radość (gaudium) w nauczaniu św. Augustyna

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Eckmann A.

Vox Patrum

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2012

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tom 58

307-314

EN

Notes of St. Augustine on joy (gaudium) are based on both the philosophical tradition and the Bible. Bishop distinguishes the true joy from the false one. These two types of joy differ in the subject of happiness and its quality. True joy is purely spiritual (gaudium spiritale), aimed to eternal life, while the false joy turns to the worldly possessions. In this life is possible the joy that comes from hope (gaudium de spe), a real joy (gaudium de re) meet only in the future life. Everyday joy, which is consistent with reason and truth, leads to the eternal joy. The true joy arises when one attains the highest goal. It meets in God and is permanent.

10

Egzystencja hermeneutyczna jako egzystencja fronetyczna: Radykalizm ludzkiej odpowiedzialności

88%

Wierciński A.

Kwartalnik Pedagogiczny

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2015

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nr 2(236)

204-228

EN

Hermeneutic existence is a phronetic existence aiming at nurturing practical wisdom in human life: It originates with life, affects life, and transforms life. Hermeneutic truth is a world-disclosive truth of understanding. The experience of hermeneutic truth calls for human Dasein’s personal engagement and existential answer, and expresses hermeneutic moral imperative. In his phenomenology of religious life, Heidegger reinterprets Augustine’s essential disclosure of the being that we are and formalizes his notion of inquietum cor, cura, memoria, and tentatio distorting their original religious context. With reference to Heidegger’s analysis of Dasein, Gadamer emphasizes that understanding is not only one of the human faculties, but a mode of Dasein’s being-in-theworld. Gadamer’s hermeneutics is not a methodology of interpretation, but a philosophical reflection on the nature of understanding, which transgresses the concept of a method. Since all true understanding is application of what is understood to the subject of understanding, understanding encompasses the whole of human life in its radical openness toward oneself, the other, and the world. Hermeneutics as practical philosophy motivates human beings to actively participate in the life of the community, which is our inherent and inalienable right and moral imperative.

11

Old Age before the Court: Monnica and Socrates in Book Nine of Augustine’s Confessions.

88%

Stróżyński M.

Symbolae Philologorum Posnaniensium Graecae et Latinae

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2014

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tom 24

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nr 2

119-134

PL

Even though the character of Augustine’s mother, Monnica, has been studied from different angles, the students of the Confessions have not paid much attention to a curious image of her standing before the tribunal of God, which appears in Augustine’s prayer after her death. This short scene, which could be called the “trial of Monnica” is a carefully created passage, in which Augustine juxtaposes Pagan and Christian ethical ideas, probably alluding to Socrates’ trial and confronting the Christian attitude of his mother to that of the greatest of ancient sages. Augustine argues that Monnica should not respond to the Devil’s accusations and should not try to defend herself, because that would make her salvation impossible. On the contrary, abandoning of defense and loving trust in God’s mercy can save her soul from eternal damnation. This attitude is contrary to the proud self-defense of Socrates, who emphasized his innocence and moral perfection. Augustine’s image of Monnica before the court of God is an expression of his idea of original sin and of human inability to achieve virtue without God’s grace, which is a significant break with the Pagan ethical tradition. The end of Book Nine is also an intriguing combination of such elements as the traditional idea of old age as the time of assessing one’s life, Roman rhetorical and judicial tradition, and integration of Biblical and philosophical truths into an original, influential Augustinian synthesis.

12

Letter or Sermon? The Analysis of Augustine’s "De Bono Viduitatis"

88%

Katreničová A.

Vox Patrum

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2023

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tom 85

121-134

EN

St. Augustine’s work De bono viduitatis written in 414 is not a treatise but a letter addressed to widow issued from a noble Roman family named Juliana. She with her daughter and mother-in-law attempts to live the consecrated way of life. Under the strong influence of the ascetism and moralism of Pelagius, she begs Augustine to acquire the essential instructions for their devotion. Augustine in his answer proposes the original teaching on the widowhood based on the Holy Scripture, especially on the letters of apostle Paul, and encourages the women in their consecration to observe the goods of the widowhood. Nevertheless, St. Augustine does not write this letter only to Juliana. He desires that this letter will be spread to the other widows as well. The aim of our paper is to analyse the Augustine’s letter to Juliana and focus our interest on the homiletical forms used by St. Augustine. Our argumentation is based on the analyse of this letter and on its comparison with Augustine’s style of preaching. Examining the rhetoric elements used and known by St. Augustine as they are summarized in the Book Four of his treatise On Christian Doctrine it enables us to present the style of Augustine – preacher and consequently to find some similarity and differences.

13

Harmonia i żarliwość. O niedokonanej racjonalizacji muzyki w Wyznaniach Augustyna

88%

Koza M.

Estetyka i Krytyka

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2014

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nr 4(35)

127-144

XX

The article concerns the discourses about music, which can be found in Augustine’s Confessions – the work, which distinguish itself by its multi-faceted (autobiographical, philosophical, theological) character. The aim of the paper is to analyze their relation, which can be described as undone project of rationalization of the understanding of music. On the one hand, the Confessions presents explicit Greek influence, which sees music as reflection of cosmic, completely rational order and certain ethos, regulating its functioning in society. In that respect, Confessions could be compared with Augustine’s philosophical works, where that idea dominates. Augustine, as a Christian, also includes in his concepts the Hebrew tradition of understanding the music, rooted mainly in Psalms, expressing emotional and existential approach to the music. The article aims to expose the second discourse, as less known characteristic of the Augustine's thought, and to show how it questions and deconstructs the project of rationalization of music.

14

Egzystencja hermeneutyczna jako egzystencja fronetyczna: Radykalizm ludzkiej odpowiedzialności

88%

Wierciński A.

Kwartalnik Pedagogiczny

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2015

|

tom 60(2 (236))

204-228

PL

Hermeneutic existence is a phronetic existence aiming at nurturing practical wisdom in human life: It originates with life, affects life, and transforms life. Hermeneutic truth is a world-disclosive truth of understanding. The experience of hermeneutic truth calls for human Dasein’s personal engagement and existential answer, and expresses hermeneutic moral imperative. In his phenomenology of religious life, Heidegger reinterprets Augustine’s essential disclosure of the being that we are and formalizes his notion of inquietum cor, cura, memoria, and tentatio distorting their original religious context. With reference to Heidegger’s analysis of Dasein, Gadamer emphasizes that understanding is not only one of the human faculties, but a mode of Dasein’s being-in-theworld. Gadamer’s hermeneutics is not a methodology of interpretation, but a philosophical reflection on the nature of understanding, which transgresses the concept of a method. Since all true understanding is application of what is understood to the subject of understanding, understanding encompasses the whole of human life in its radical openness toward oneself, the other, and the world. Hermeneutics as practical philosophy motivates human beings to actively participate in the life of the community, which is our inherent and inalienable right and moral imperative.

15

О ГРЕХАХ МЛАДЕНЧЕСТВА, ДЕТСТВА И ЮНОСТИ В "ИСПОВЕДИ" БЛ. АВГУСТИНА

75%

Łucewicz L.

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2017

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tom 11

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nr XI

13-23

RU

The article is dedicated to the study of Augustine’s interpretation of the original sin; it representsimmorality that overwhelmed human nature. Augustine understands fall of man as man’s arrogance who turned from God to evil. Predetermined sins committed at the early stages of author’s life are examined on the basis of his confessions.

16

Kant on Freewill, Grace and Forgiveness

75%

Stevenson L.

Diametros

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2014

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nr 39

125-139

EN

How do our secular reflections on freewill relate to the theological tradition of human freedom and divine grace? I will pursue this question with reference to Kant, who represents a half-way house between Christianity and the atheism of other Enlightenment thinkers. But are those the only two alternatives? I suggest that Kant’s wrestling with the notion of divine grace can draw us all towards recognition of the ultimate mystery of human motivation and behaviour, and our need for forgiveness and hope.

17

Zagadnienie pokoju w "Objaśnieniach psalmów" św. Augustyna

75%

Nocoń A.

Vox Patrum

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2003

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tom 44

119-129

IT

L'analisi del problema ha preso le mosse dall’analisi del contesto politico in cui si svolse la vita di sant'Agostino, da cui emerge un'epoca contrassegnata da una autentica continuita di guerre.

18

Augustine’s Confessions as Autobiography

75%

Šubrt J.

Eirene. Studia Graeca et Latina

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2015

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tom 51

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nr 1-2

171-185

EN

The Confessions of St. Augustine still raises doubts about its generic classiﬁcation. Some scholars, ignoring the last three books, consider the whole text as an autobiography with an additional philosophical appendix. Others take this work for a philosophical treatise with a disproportionately expanded autobiographical introduction. And there are also scholars who think that the Confessions represents an autonomous genre which they label “confessions” or “confessional literature”. This article does not pretend to solve this long-standing issue; its aim is only to show that it is not necessary to challenge the classiﬁcation of the Confessions as an autobiography on the basis of its particular use of facts from the author’s life, combined with the prominence of philosophical reﬂection in it. Augustine uses autobiographical passages and philosophical reﬂections in the Confessions to construct his inner self, and by trying to understand himself he also tries to understand God. The resulting construction of Augustine’s own personality thus represents a new way of understanding God and the redemptive effect of divine grace in human life. Autobiography and theology in the Confessions therefore go hand by hand, and to separate one from the other comes at the cost of misinterpreting the work as a whole.

19

Augustine on Hope in Times of Suffering

75%

Drever M.

Vox Patrum

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2022

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tom 82

145-166

EN

This article examines the way Augustine draws on the theological virtue of hope to address how people should live in times of suffering. Of the three theological virtues – faith, hope, and love – hope is the least explored theme in contemporary Augustinian scholarship. This article develops a framework for Augustine’s model of hope from his Enchiridion and then applies it to select Sermons and Letters. Through this, we see that for Augustine hope does not represent either an anesthetizing, otherworldly vision that neglects suffering or an extreme ascetic embrace of suffering. Rather, hope seeks the transcendent good that acknowledges the profound depth of suffering while also maintaining a vision of happiness to come. Here, Augustine draws on hope to maintain a tension between temporal and eternal life, between the present reality of suffering and the future hope of happiness. We will also see a close connection between hope and its compatriots of faith and love, a connection Augustine utilizes to explore how hope transforms the moral and spiritual principles that guide our actions in the world.

20

God and Self in Confessiones IV and Beyond: Therapeia, Self-Presence, and Ontological Contingency in Augustine, Seneca, and Heidegger

75%

Knotts M. W.

Vox Patrum

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2022

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tom 82

113-144

EN

This article investigates Augustine’s reflection on the death of his friend in Confessiones IV. A critical treatment of this passage discloses the three key themes which will form the main substance of the analysis: self-presence, the contingency of being, and divine absence. Integrating philosophical and theological methodologies with an historical-critical treatment of Augustine’s work, this article relates Augustine’s insights to his foregoing classical context and his reception in posterity, with particular attention to Lucius Annaeus Seneca (ca. 4 BCE-65 CE) and Martin Heidegger (1889-1976). This investigation shows that these three figures are connected by an appreciation of how self-presence and ontological instability are constant facets of human life, though easily neglected. Each advocates a curriculum of philosophical training, whereby one learns to pacify the mind by an awareness of the true nature of mundane reality. This research contributes to the renewed appreciation of how the therapeutic aspects of classical philosophy influenced early Christian authors; illuminates a key episode in Augustine’s life en route to his conversion to Christianity; and raises questions about the “apophatic” dimensions of Augustine’s theology and anthropology.