Wyniki wyszukiwania - Biblioteka Nauki

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Ontyczne podstawy przebóstwienia człowieka w nauczaniu św. Maksyma wyznawcy

100%

Kochańczyk-Bonińska K.

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2013

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tom 34

285-294

EN

Deification is the central idea in St. Maximus the Confessor’s teaching. St. Maximus explains this mystery using the idea of logos of existence, which in his understanding means divine ideas and all beings. The deification of man is possible thanks to the mysterious relationship that exists between the Divine Logos and the Logos of Creation. The teaching of followers is based on the differentiation of three crucial terms which connect ontology and divine economy of salvation: logos of being, logos of well-being and the logos of eternal being.

2

Boecjusza idea duszy i poznania Boga na podstawie dzieła De consolatione filosofiae

89%

Cyrek O.

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2022

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nr 32

19-55

EN

The subject of the article is the idea of the soul, its knowledge and the way to God based on the work of De consolatione philosophiae by Boethius – a late antiquity thinker. Reflection on the soul is connected with the concept of the Logos, God’s providence and eternity. Boethius assumes that the connection of soul and body is a bondage to the soul, it constitutes its kind of degradation. The soul is eternally connected with the Source, that is God, and wishes to return to it, because only God is its happiness. The soul was originally pure spirit “before” incarnation into the body, but in this material world it has to contend with the passions of the body. Hence, it is essential to tame sensuality in the process of ascending to God. Living in a physical body, the soul has “forgotten” who it really is. In order to rise to God, the soul must make a considerable effort and go through the anamnesis process that Plato wrote about. The process is based on the fact that the soul „remembers” the knowledge that it has always had within itself. The soul is rooted in the Logos, Divine Rationality and draws its knowledge from it. Hence, the soul always feels the desire to be united with God, although in this material world the sight of the soul has become obscured, and the imperfect cognitive faculties of man do not allow us to fully know reality. Individual creature consciousness actually lives only in the present, and learns reality sequentially from moment to moment. No creation obliterates the whole reality at once, as does the Absolute Being, which as providence governs and assigns to all beings a specific place in the hierarchy of the Universe. Boethius deals with the problem of providence, which is destiny, the regulation of the created world. According to the thinker, providence does not reject the free will of conscious beings who are free to act. Providence is God’s rational plan, the principle of creation, Logos – Rationality, God’s Consciousness.

PL

Tematem artykułu jest idea duszy, jej poznanie i droga do Boga rozpatrywana w dziele De consolatione philosophiae autorstwa Boecjusza - myśliciela późnej starożytności. Rozważania nad duszą łączą się z koncepcją Logosu, opatrzności Boga i wieczności. Boecjusz zakłada, że połączenie duszy i ciała jest dla duszy zniewoleniem, stanowi swoistą jej degradację. Dusza bowiem odwiecznie związana jest ze Źródłem, czyli Bogiem, i do niego pragnie wrócić, gdyż tylko Bóg stanowi jej szczęście. Dusza pierwotnie, „przed” wcieleniem w ciało, była czystym duchem, lecz w świecie materialnym musi zmagać się z namiętnościami ciała, stąd istotne jest, by w procesie wznoszenia się do Boga ujarzmiać zmysłowość. Dusza, żyjąc w fizykalnym ciele, niejako „zapomniała”, kim naprawdę jest. By wznieść się ku Bogu, musi ponieść znaczny wysiłek i przejść przez proces anamnezy, o którym pisał Platon. Proces ten polega na tym, że dusza „przypomina” sobie wiedzę, którą od zawsze ma w sobie. Dusza zakorzeniona jest w Logosie, Boskiej Racjonalności, i z niej czerpie swoją wiedzę. Stąd też zawsze odczuwa pragnienie zjednoczenia z Bogiem, chociaż w świecie materialnym wzrok duszy został przytłumiony, a ułomne władze poznawcze, jakimi dysponuje człowiek, nie pozwalają na pełne poznawanie rzeczywistości. Indywidualna świadomość istoty stworzonej żyje tak naprawdę tylko w swojej teraźniejszości, a rzeczywistość poznaje sekwencyjnie z momentu na moment. Żadne stworzenie nie ogarnia rzeczywistości całej naraz, tak jak Byt absolutny, który jako opatrzność wszystkim rozporządza i wszystkim bytom przydziela określone miejsce w hierarchii Wszechświata. Boecjusz porusza problem opatrzności, która jest przeznaczeniem, rozporządzeniem stworzonego świata. Według myśliciela opatrzność jednak nie odrzuca wolnej woli istot świadomych, które mają swobodę działania. Opatrzność to rozumny plan Boga, zasada kreacji, czyli Logos - Racjonalność, Świadomość Boga.

3

The Beginning and Outline of the Dogma of the Trinity

75%

Huculak B. J.

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nr 2: Teologia dogmatyczna - English Version

149-177

EN

The present article outlines the beginnings of the dogma of one God in three Persons. Albeit its germ was already present in Jesus' teaching, its growth happened in conditions that were sometimes adverse. This is also testified to by the fact that the very notion and word “Trinity” (Trinitas) – as one more precise and distinguished from “Triad” (Triás) that was a little older – appeared only at the end of the 2nd century. This development resulted from the Christians’ absolute necessity, for they had to find a plane, on which faith in Jesus Christ as God's Son is in accordance with the truth that there is one God. The early twilight, or even disappearance of the Jewish Christianity current that was more sensitive to confessing a strict – that is numerical, and not only qualitative – unity of God, was marked by an influence of Greek philosophy. Its popular form was Middle Platonism combined with Stoicism that was mainly characterized by the teaching about the Word (ho Lógos), that is a divine intermediate being between God and the world that, by the way, was supposed to be created by Him. Its way to the Biblical theology was cleared by an Alexandrian Jew whose name was Philo, a Jesus’s peer, and this way influenced the Christian thought as soon as the middle of the 2nd century thanks to Justin, and then – to Origen and the Cappadocian Fathers. Even today it is a feature of history of Eastern theology, where the verdict of the First Council of Nicaea is an exception; and the verdict is not without a connection with the thought of Tertullian who worked in the Latin Carthage at the turn of the II and III centuries.

4

Szkic chrystologii Klemensa Aleksandryjskiego w świetle onomastyki pierwszej ksiegi "Pedagoga"

71%

Drączkowski F.

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tom 6

101-125

EN

Im ersten Buch des “Padagogen” treffen wir 87 verschiedene Substantiv- und 53 Adjektivbezeichnungen, die auf die Person von Jesus Christus bezogen sind.

5

Znaczenie Słowa w liturgii

62%

Jurczak D.

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tom 17

EN

There is no wordless liturgy, a celebration employing solely gestures or thoughts. Even if a liturgy of that sort could materialize, it would necessarily prove demeaning to man’s very humanity by eliminating the proper human “tools” which elevate him above all other creatures. In addition to this, a wordless liturgy would also clearly contradict the nature of the Creator himself who, especially in the liturgy, uses the Word to perform and to bring to completion the work of creation and redemption. In this article I would like to move closer towards the mystery of a word, or rather, towards the mystery of the Word and words, in the liturgy, so that eventually the full significance of words in Christian celebrations may be brought out. To achieve this goal I suggest a wide perspective, both historical and theological, which hopefully will allow for a better understanding of liturgy.

PL

Nie istnieje liturgia, która byłaby bezsłowna, to znaczy taka, w której celebracji posiłkowano by się wyłącznie gestami czy myślami. Gdyby przyjąć, że taką liturgię dałoby się zrealizować, to w konsekwencji musiałaby ona być swoistego rodzaju zdeprecjonowaniem człowieka, ograbiałaby go z typowo ludzkich „narzędzi”, z tego, co znacząco wynosi go ponad wszystkie inne stworzenia. Z drugiej strony bezsłowna liturgia stanęłaby w głębokiej sprzeczności z naturą samego Stwórcy, który Słowem – par excellence w liturgii – dokonuje oraz dopełnia dzieła stworzenia i odkupienia. Niniejszy tekst jest próbą przybliżenia się do tajemnicy słowa – czy raczej Słowa i słów – w liturgii, by koniec końców wydobyć pełne znaczenie słów dla celebracji chrześcijańskiej. Zaproponowana refleksja chce spojrzeć na problematykę w sposób możliwe szeroki, historyczny i teologiczny zarazem, poszukując syntezy, dzięki której lepiej będzie można zrozumieć samą liturgię.

6

Neoplatoński Bóg Orygenesa

51%

Leszczyński R. M.

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2016

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nr 2

7

Plotinus on Eternity and Time

44%

Hancock C. L.

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nr 4

433-446

EN

Plotinus declares often that Plato’s philosophy is the principal influence on his thought. While Plotinus is an original thinker, his originality primarily consists in his innovative adaptation of Platonism for specific philosophical tasks. His innovation led him to develop a new school of thought, Neoplatonism. Plotinus’ philosophy, replete with Platonic influence, is on display in his treatment of eternity and time, exquisitely expressed in Ennead III 7 (45), “On Eternity and Time”. This treatise relies heavily on Plotinus’ teaching on contemplation, which Plotinus borrows, adapts, and refines from Plato’s late dialogues, especially the Sophist. Plato concluded in that dialogue that his metaphysical dualism was incoherent without including intelligence or contemplation in the intelligible world. Plotinus’ philosophy of eternity and time exploits this Platonic conviction about contemplation, which understood metaphysically represents stages in the emanation of the universe. Essentially, Plotinus’ overarching monism or pantheism provides the context for elaborating eternity and time. This monism and corresponding doctrine of emanation become clear once one recognizes how they are expressions of the key principles of Plotinus’ philosophy: (1) that reality is unity, to be real is to be one (that unreality is disunity or multiplicity); (2) that reality is perfection, to be one is to be good (that unreality is imperfection, to be many is to be evil); and (3) that which is metaphysically prior in the universe is superior to that which is posterior. These principles illuminate how emanation explains the genesis of the universe. The One/Good does not produce the universe freely or providentially. Its products, the totality of beings, are produced out of necessity, by virtue of the unbounded goodness of the One. Its superabundant goodness emanates (or overflows), according to the principle, bonum difusivum sui. This emanation produces a descending hierarchy of beings. This emergence is eternal, without temporal succession, without before and after. The One transcends being because being implies an existent with a determinate nature, differentiated from other beings. Since the One is pure unity, it exists without differentiation (or multiplicity). Hence, the One is not a being and exists “beyond being” (epekeina tes ousias, Republic 509 b). As emanation proceeds, it produces a descending hierarchy of beings. Since greater being implies knowledge and life, Plotinus infers that the uppermost beings are consummate intellects and lives. These are the second and third hypostases “hypostasis” signifying fundamental reality; the One existing transcendently as first hypostasis). They live contemplative lives. The life of the second hypostasis is a life of eternal contemplation. Eternity is the life of this divine Intelligence. The life of the third hypostasis is also contemplative. Because its life is not as perfect, its contemplation is successive and discursive, not eternal or intuitive. This is the life that is time, the third hypostasis, the World Soul of Stoic philosophy.