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1

Caritas, dilectio, amor w "Collationes patrum" Jana Kasjana

100%

Nocoń A.

Vox Patrum

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2008

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tom 52

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nr 2

729-742

IT

«Amore», vocabolo fondamentale nel cristianesimo, benche oggi piuttosto abusato, e termine a cui si riconnettono, di fatto, accezioni semantiche molteplici. Diviene, dunque, ąuestione di determinante importanza recuperare la comprensione del vocabolo nella Sacra Scrittura e nella Tradizione della Chiesa. Nella Chiesa latina, infatti, il sentimento e la realta delPamore sono stati espressi eon termini diversi: amor, caritas, dilectio, affectio o studium. Tra IV e V secolo, secondo Agostino, essi sono divenuti, peró, ąuasi sinonimi. L’A., traduttore dell’opera di Cassia- no in lingua polacca, pone al riguardo la ąuestione se differenze di campo semantico nel lessico relativo all’«amore» siano presenti negli scritti delPabate marsigliese. A conclusione della ricerca, l’A. constata che le tre fondamentali parole determinanti l’idea di «amore» - caritas, dilectio e amor - non circoscrivono un campo semantico omogeneo e sinonimico, ma un autentico arcipelago di significati che vanno dalPamore in senso fisico alla virtu teologale. Pertanto, nonostante le frequenti analogie concettuali e qualche sovrapposizione d’uso, emergono a pili riprese differenze su cui si intersecano svariati campi semantici. Infine, eon una interessante incursione nelPambito della sociolinguistica, PA. fa emergere Pomologazione del concetto nelle lingue moderne, povere nelle definizioni delPamore e inclini a deno- tarne le sfaccettature, esplicitate eon sottigliezza nelle Conferenze spirituali di Giovanni Cassiano, eon l’impiego di un unico termine.

EN

«Amore», vocabolo fondamentale nel cristianesimo, benche oggi piuttosto abusato, e termine a cui si riconnettono, di fatto, accezioni semantiche molteplici. Diviene, dunque, ąuestione di determinante importanza recuperare la comprensione del vocabolo nella Sacra Scrittura e nella Tradizione della Chiesa. Nella Chiesa latina, infatti, il sentimento e la realta dell'amore sono stati espressi eon termini diversi: amor, caritas, dilectio, affectio o studium. Tra IV e V secolo, secondo Agostino, essi sono divenuti, peró, ąuasi sinonimi. L’A., traduttore dell’opera di Cassiano in lingua polacca, pone al riguardo la ąuestione se differenze di campo semantico nel lessico relativo all’«amore» siano presenti negli scritti delPabate marsigliese. A conclusione della ricerca, l’A. constata che le tre fondamentali parole determinanti l’idea di «amore» - caritas, dilectio e amor - non circoscrivono un campo semantico omogeneo e sinonimico, ma un autentico arcipelago di significati che vanno dalPamore in senso fisico alla virtu teologale. Pertanto, nonostante le frequenti analogie concettuali e qualche sovrapposizione d’uso, emergono a pili riprese differenze su cui si intersecano svariati campi semantici. Infine, eon una interessante incursione nelPambito della sociolinguistica, PA. fa emergere Pomologazione del concetto nelle lingue moderne, povere nelle definizioni delPamore e inclini a deno- tarne le sfaccettature, esplicitate eon sottigliezza nelle Conferenze spirituali di Giovanni Cassiano, eon l’impiego di un unico termine.

PL

«Amore», vocabolo fondamentale nel cristianesimo, benche oggi piuttosto abusato, e termine a cui si riconnettono, di fatto, accezioni semantiche molteplici. Diviene, dunque, ąuestione di determinante importanza recuperare la comprensione del vocabolo nella Sacra Scrittura e nella Tradizione della Chiesa. Nella Chiesa latina, infatti, il sentimento e la realta delPamore sono stati espressi eon termini diversi: amor, caritas, dilectio, affectio o studium. Tra IV e V secolo, secondo Agostino, essi sono divenuti, peró, ąuasi sinonimi. L’A., traduttore dell’opera di Cassiano in lingua polacca, pone al riguardo la ąuestione se differenze di campo semantico nel lessico relativo all’«amore» siano presenti negli scritti dell'abate marsigliese. A conclusione della ricerca, l’A. constata che le tre fondamentali parole determinanti l’idea di «amore» - caritas, dilectio e amor - non circoscrivono un campo semantico omogeneo e sinonimico, ma un autentico arcipelago di significati che vanno dalPamore in senso fisico alla virtu teologale. Pertanto, nonostante le frequenti analogie concettuali e qualche sovrapposizione d’uso, emergono a pili riprese differenze su cui si intersecano svariati campi semantici. Infine, eon una interessante incursione nelPambito della sociolinguistica, PA. fa emergere Pomologazione del concetto nelle lingue moderne, povere nelle definizioni delPamore e inclini a deno- tarne le sfaccettature, esplicitate eon sottigliezza nelle Conferenze spirituali di Giovanni Cassiano, eon l’impiego di un unico termine.

2

Augustyn i Jan Kasjan o dopuszczalności kłamstwa, które jest bezwzględnym grzechem

75%

Nehring P.

Collectanea Philologica

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2023

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nr 26

163-176

EN

The author of the article analyzes the similarities and diﬀerences in Augustine’s and John Cassian’s approaches to both the nature of lying as a sin and its possible permissibility or at least its pardonability in strictly deﬁned situations. He argues for the position that it is impossible to say unequivocally whether Cassian undertook a conscious polemic with the Bishop of Hippo on this issue or even whether he was at all familiar with both or any of his treatises on lying. The fundamental diﬀerence between them regarding the issue of accepting intentionality in committing this absolute sin stems from the nature of the writings in which they articulated their views, their rhetorical context and the anthropological perspective of both authors.

3

Smysly Písma a smysl čtení Jana Cassiana

75%

Koupil O.

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nr 3-4

343-373

EN

The first and second parts of the study present a short overview of research in Cassian’s biography and works. In 2012 P. Tzamalikos published his edition of a Greek text by Cassian and proposed a hypothesis about its author writing in Greek in the 6th century. Taking into account the first responses to the hypothesis (by A. Casiday and C. Stewart), the study recapitulates the research in Cassian’s biography with its lacunae and many hardly traceable details. In this regard, “reading Cassian” means looking for his place in the Christian and cultural history. The third part recalls usual reading of Cassian’s texts, especially doctrinal themes connected with the so-called Semipelagianism. The fourth part deals with reading the Bible. Close reading of Cassian’s Collatio 14 makes us to correct or develop our approach to the theory of four senses of Scripture presented here: it should not be seen as a mechanistic way of explaining every place in the Bible by everyone. Cassian insists on the fundamental relation between the ability to grasp the deeper senses of Scripture and the internal life of a reader. Then the senses need time to mature like some old wine. We read Cassian’s words as a call for multifold personal meditation, the first step of public/ecclesiastic exegesis that will follow after years of repeated reading and ascetic experience.

4

Tajemnica wcielenia w galijskiej literaturze V wieku na przykładzie Jana Kasjana

63%

Żurek A.

Vox Patrum

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2000

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tom 38

267-280

IT

Nel suo scritto Giovanni Cassiano esamina i piu scuotanti tesi di Nestorio: negazione della divinita al Cristo e negazione del titolo theotokos alla sua Madre. Con gli argomenti presi dalia Sacra Scrittura e dal credo di Antiochia l'autore del trattato cerca di dimostrare la piena divinita di Cristo.

5

Modlitwa w ujęciu św. Jana Kasjana

63%

Dybski H.

Vox Patrum

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1999

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tom 36

335-348

FR

Cet article veut presenter de facon synthetique les conseils de Jean Cassien au sujet de la priere d'apres ses Conferences. L'expose se divise en trois points. La premiere partie aborde ies questions suivantes: i'ecoie de ia priere, ses conditions et ses differentes expressions.

6

Trzy twarze gniewu. Jak Jan Kasjan pisał na nowo o starym temacie

63%

Hiżycki S.

Verbum Vitae

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2018

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tom 34

315-335

EN

In this short study we follow selected aspects of the problem of anger as found in the writings of the Christian monk and theologian John Cassian (c. 360 – c. 435), teachings drawing upon both philosophical considerations and monastic tradition. Writing on the subject of anger, Cassian proceeded from theological questions (what is the nature of God) through exegetical, anthropological, and ethical perspectives, to issues embedded in the theory of monastic asceticism. The far-reaching complexity he brings to the problem is a result, on the one hand, of the rich philosophical and exegetical background of Cassian's reflection and, on the other, from his deep intuitions. For example, he knew (perhaps too well) that anger is something not simple to judge, nor is it always bad, since God himself is sometimes angry, and human beings can be angry at sin. Cassian's work, the balanced product of a keen monastic mind, offers the modern reader – even after all these ages – much to reflect upon.

PL

W niniejszym krótkim studium śledzimy wybrane aspekty problemu gniewu w pismach Jana Kasjana w kontekście wcześniejszych rozważań filozoficznych i tradycji monastycznej. Pisząc na ten gniewu, Kasjan musiał poruszyć kwestie teologiczne (jaki jest Bóg sam w sobie), egzegetyczne, antropologiczne, etyczne i to, co wynika z teorii ascezy monastycznej. Tak daleko idąca złożoność zagadnienia wynika z jednej strony z bogatego filozoficznego i egzegetycznego tła rozważań, a z drugiej – z głębokich intuicji Kasjana, który aż nazbyt dobrze sobie zdawał sprawę, że gniew nie jest czymś prostym w ocenie, zawsze złym (skoro gniewa się Bóg lub człowiek może wybuchnąć gniewem na widok grzechu). Owa równowaga pism monastycznych jest czymś, co także po wiekach, nawet współczesnego czytelnika, powinno zastanowić.

7

Przyjaźń w ujęciu Jana Kasjana

51%

Nocoń A.

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tom 49

471-481

IT

Dal punto di vista antropologico, l’amicizia fu sempre considerata come una delle relazioni necessarie della natura umana. Di tale relazione scrissero vari autori pagani e cristiani, ma tra i Padri e Dottori della Chiesa nessuno ne aveva fatto un trattato speciale prima di Giovanni Cassiano, grande maestro di ascesi monastica.

8

Il pensiero teologico di Cassiano nel „De incarnatione"

51%

Mirri L. M.

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tom 44

259-284

EN

BRAK

9

Wczesnochrześcijańskie traktaty o wcieleniu

51%

Longosz S.

Vox Patrum

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2000

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tom 38

7-10

EN

Hac in introductione omnia graeca et latina opera Patrum de incarnatione Verbi scripta enumerantur ac brevissime explicantur.

10

Lektura biblijna według Collatio Patrum XIV Jana Kasjana: od erudycji do doświadczania

51%

Kosmulska B.

Vox Patrum

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2024

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tom 90

165-186

EN

The paper presents how John Cassian, particularly in his Collatio Patrum XIV, deals both with the a-intelectual (not to say with the anti-intellectual) and the erudite elements of the monastic tradition. In the introduction, the general conditions of literacy in the early monasticism have been depicted (with the special reference to the example of St. Anthony as indicated in the Prologue to St. Augustine’s De doctrina christiana and to abba Theodor in Cassian’s De institutis coenobiorum). In the main part of the article, Collatio XIV, that is the conversation with abba Nesteros on spiritual knowledge, has been analysed. In addition to classical divisions of knowledge and Biblical senses, the following topics have been discussed: (1) the transmission medium of Cassian’s books themselves (written, yet containing some criticism of writing and, above all, of a mere erudition); (2) universality of the written culture; (3) the meaning of the notion of meditation, also anight one (not necessarily covering only the night office, but also time dedicated for rest); (4) the dynamics of the spiritual development of the listener/reader of the Holy Scriptures, including the difficulty characteristic of a young and educated reader – addressed in the paper’s title – how to pass from a mere erudition to a true experience. The main conclusion of the paper is that Cassian represents a balanced attitude towards the Christian intellectualism (gnosis). Although he does not abandon any of the intellectual achievements of his original environment, whose problems are reflected in Collatio XIV, he is able to formulate a universal proposal also for uneducated Christians who can be participants not only in Christian praxis, but also in theoria.

PL

Artykuł prezentuje sposób, w jaki Jan Kasjan, przede wszystkim w Collatio Patrum XIV, radzi sobie z aintelektualizmem (czasem wręcz antyintelektualizmem) niektórych elementów tradycji monastycznej i erudycyjnym charakterem innych. We wprowadzeniu, zarysowane zostały ogólne uwarunkowania piśmienności (literackości) we wczesnym monastycyzmie (z uwzględnieniem świadectw o św. Antonim z Prologu do De doctrina christiana św. Augustyna oraz o abba Teodorze z De institutis coenobiorum Kasjana). W głównej części artykułu przeanalizowana została Collatio XIV, czyli rozmowa z abba Nesterosem o wiedzy duchowej. Obok klasycznych podziałów wiedzy oraz sensów biblijnych, omówione zostały: 1) medium przekazu samych dzieł Kasjana (pisanych, lecz zawierających pewną krytykę pisma, zwłaszcza samej tylko erudycji); 2) uniwersalności kultury pisma; 3) znaczenia pojęcia medytacji, w tym nocnej (niekoniecznie obejmującej jedynie nocną służbę liturgiczną, ale i czas przeznaczony na odpoczynek); 4) dynamiki rozwoju duchowego słuchacza/czytelnika Pisma św., w tym tytułowej trudności, charakterystycznej dla czytelnika młodego i wykształconego – przechodzenia od erudycji do doświadczenia. Głównym wnioskiem artykułu jest, że Kasjan reprezentuje wyważoną linię w kwestii chrześcijańskiego intelektualizmu (gnozy). Choć nie porzuca żadnej z intelektualnych zdobyczy swojego pierwotnego środowiska, którego problemy odzwierciedla Collatio XIV, to formułuje uniwersalną propozycję również dla chrześcijan niewykształconych, którzy mogą być uczestnikami nie tylko chrześcijańskiej praxis, ale również theoria.

11

Monks at work in Eastern Mediterranean: Ideals and reality

51%

Wipszycka E.

The Journal of Juristic Papyrology

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2020

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nr 50

299-342

EN

The main question that the present paper tries to answer is as follows: since two discordant precepts concerning work were to be found in the New Testament, how did monks behave? One precept treated work as a duty, the other recommended not to care about one’s maintenance. The monks followed in their behaviour either the first or the second precept. As a result of disputes that took place in the fourth century the opinion prevailed that work was the better choice. It is important for us to find out when and under what circumstances that choice was done by the majority of the monastic movement in the East. It is also important to see what arguments were used by the monks of Late Antiquity in order to settle the conflict between the two discordant precepts. This conflict worried many and caused a renewal of a dispute that seemed to have been closed. Two ways of reasoning in favour of monastic work were generally used: monks might and should pray and work at the same time, satisfying both precepts; monks ought to work in order to be able to give alms, and this conferred to work a meaning that went beyond immediate usefulness. Praying and working at the same time was not always feasible in actual practice, but this did not bother authors of ascetic treatises.

12

Królestwo Boże wewnątrz nas czy pośród nas?

44%

Lisiecki B.

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2017

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nr 2

127-144

XX

Artykuł koncentruje się na egzegezie Łk 17,21 – na fragmencie mówiącym o królestwie Bożym obecnym w nas lub pośród nas? W kolejnych punktach poszukiwano odpowiedzi na pytanie, jak należy rozumieć grecki termin ἐντὸς. Autor odwołuje się do świadectw biblijnych, literatury patrystycznej oraz polskiej tradycji translatorskiej Biblii.

EN

In my work I focus on the Kingdom of God in Luke 17,21. Is it inside the man or among the people. One word ἐντὸς, two translations, and many interpretations. How ἐντὸς uses the Greek translation of the Old Testament called the Septuagint? Always mean inside. As the Fathers of the Church interpreted Luke 17,21? They said that the Kingdom of God is within people, but only Christians. And as apocryphal literature interprets the Gospel of Luke 17,21? Gospel of Thomas refers to the Gospel of Luke, that the Kingdom of God is within us and outside us. In my opinion has more arguments translation: “The kingdom of God is within you”. Then summary. We see Polish translations of the Bible, the modern and the old text. Translation and like interpretation has changed over the centuries.