Wyniki wyszukiwania - Biblioteka Nauki

1

Koncepcje świętości w okresie patrystycznym. Zarys problematyki

100%

Wysocki M.

Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej

|

2016

|

nr 23

421-448

EN

The above article presents the concepts of holiness developed in the patristic period by the Church Fathers and early Christian writers. Ancient Christianity has not worked out one specific model of holiness. Attempts of this kind of unification in the Western Church did not appear until the time of the scholastic theology and medieval legal theology of canonization. For patristic theology only God is holy in the full and the only sense, the holiness of a man and the things is a derivative of a relationship to this fundamental source of holiness. The article consists of two major parts: in the first – Indications of holiness – different meanings of holiness and realities referred as holy by early Christian writers have been presented. In the second part – The ways to holiness – five, the most common in the writings of the Church Fathers, concepts of holiness and sanctification of man were presented, among which we can distinguish: a deification of man, man’s sanctification in the Holy Spirit, the sanctification of man in grace, the perfection and holiness of man as a model of life promoted by the Church. To understand modern understanding of holiness and to present as a whole the issue of holiness one must consult the Tradition of the Church in the first centuries, and the writers who not only wrote about holiness, but in many cases they have become saints.

2

Widzialność dzieła Zbawienia w interpretacji św. Ambrożego i św. Leona Wielkiego

100%

Ozorowski E.

|

tom 3

EN

The author takes the problem of visibility of God in the world, especially after coming of Jesus Christ. Very important to him is the sentence of Saint Leo the Great: all what was visible in Christ transformed in holy sacraments. So, for all people, who participate in the Christian liturgy is more necessary to see, what is unseen; than to see what is seen. Reality unseen lasts; all what is seen – passes.

3

„Błogosławieni, którzy wprowadzają pokój” (Mt 5,9) w interpretacji ojców Kościoła

100%

Czyżewski B.

Verbum Vitae

|

2016

|

tom 30

231-257

PL

W pierwszych wiekach Kościoła bardzo chętnie komentowano Pismo Święte, zarówno Stary, jak i Nowy Testament. Ciekawą egzegezę odnoszącą się do siódmego błogosławieństwa: „Błogosławieni, którzy wprowadzają pokój, albowiem oni będą nazwani synami Bożymi” (Mt 5,9) przekazali ojcowie Kościoła. Treścią artykułu jest patrystyczna interpretacja tego fragmentu z kazania Chrystusa na Górze. W swojej egzegezie pisarze wczesnochrześcijańscy porównują pokój do miłości i dlatego przestrzegają, by unikać grzechów, które burzą pokój i miłość (gniew i zazdrość). Wprowadzanie pokoju zależy przede wszystkim od samego człowieka, który powinien żyć w zgodzie z Bogiem, samym sobą i z bliźnimi. Czynić pokój oznacza panować nad cielesnymi popędami (wyższość rozumu nad ciałem), przekazywać nieskażoną wiarę, unikać podziałów w Kościele i troszczyć się o zachowanie jedności.

EN

: In the first centuries of the Church's history, the Scriptures – both the Old and the New Testaments – were eagerly commented upon. Thus an interesting exegesis of the Seventh Beatitude – Blessed are the peacemakers, for they shall be called sons of God (Mt 5:9) – was offered by the Church Fathers, and the article presents the patristic interpretation of this passage from the Sermon on the Mount. In their exegesis, early Christian writers compare peace to love, warning against committing the sins that disturb peace and love, namely anger and envy. Bringing peace depends primarily on a man himself, who ought to live in harmony with God, with others and with himself. To make peace is to have control over carnal desires (the superiority of the mind over the body), to transmit to posterity a steadfast faith, to avoid divisions in the Church, and to actively preserve unity.

4

Niepokalane Poczęcie w tradycji pierwszego tysiąclecia Kościoła

80%

Machalica M.

Studia Koszalińsko-Kołobrzeskie

|

2013

|

nr 20

137-160

PL

Niniejszy artykuł omawia rozwój dogmatu o Niepokalanym Poczęciu NMP w czasach Ojców Kościoła i dalszych wiekach, aż do początku drugiego tysiąclecia chrześcijaństwa. Traktuje o rozwoju wiary w cudowne poczęcie Matki Boga, w trakcie którego pojawiały się głosy na temat szczególnej świętości Maryi jak i zdania przeciwne, zakładające Jej grzeszność. Wśród tych opozycji teologicznych wyrastała prawda o pełni łask Dziewicy, na początku obecna bardziej w liturgii niż w systematycznej teologii. Przekonanie Ludu Bożego wyprzedzało postęp myśli teologicznej, co wyrażało się m.in. w licznych utworach na cześć Matki Chrystusa. Artykuł wymienia licznych teologów, którzy dotykali tematyki czystości Maryi i wskazuje na kierunek rozwoju mariologii Wschodu i Zachodu.

EN

The figure of Mary was treated on the margin of the Incarnation of Word, that is why primarily Her Maternity and Virginity were mentioned, leaving other marial truths, including Immaculate Conception, unrevealed. One aspect of Mary’s spiritual condition, discussed by theologian of the first millennium was particular holiness of Virgin and Her sinlessness. However, the subject of preservation from original sin was not raised, maybe because other, more basic truths, hadn’t been explained yet. The content and way of bringing up the marial subject-matter made Pius IX conclude that the belief in Immaculate Conception was included in the tradition of ancestors, which means that in their theology Magisterium saw crucial thoughts for the evolution of this truth. Assessing Mary’s mystery from the point of view of the Church Fathers and the writers of the first millennium it can be concluded that the truth about Immaculate Conception of Mary was not the main subject of marial theology in those days. The truth of Immaculate Conception together with the belief into Mary’s Assumption still was not noticed by the great theological minds. Simul-taneously it was evolving among worshippers, who following their intuitive belief, supported that truth through the cult of unusual Conception of Mary. In the first millennium the Church Fathers were rather focused on the sinlessness aspect, leaving the problem of Immaculate Conception somehow forgotten.

5

Koncepcja modlitwy integralnej według Orygenesa

70%

Szram M.

Verbum Vitae

|

2012

|

tom 22

185-201

EN

The analysis of nature and structure of Christian prayer in Origen’s treatise De oratione (about 234), presented in this article, shows that this opuscule can be considered as a synthesis of the theory of prayer, but it doesn’t contain its decisive and precise conception. Following St. Paul’s teaching (1 Tm 2:1) Origen distinguishes four kinds of prayer: petition, thanksgiving, propitiation and adoration; but in the same time he is convinced that in practice they can’t be separated, because they form an integral act of prayer. For instance, propitiatory prayer can’t form separate prayer, but it is necessary condition of the preparation to each prayer. Origen’s conception was continued in the Latin Church in 5th century by John Cassian and it became base for the later development of the theology of prayer.