Wyniki wyszukiwania - Biblioteka Nauki

1

The Path to Holiness According to Origen

100%

Romanek J.

Roczniki Teologiczne

|

2017

|

tom 64

|

nr 4: Historia Kościoła - English Version

5-20

XX

The article displays the concept of the path leading to saintliness found within the extant early Christian works of the renowned theologian – Origen of Alexandria (185-253/254). The Alexandrian theologian creatively construes Saint Paul’s notions simultaneously employing allegorical exegesis to the biblical texts of the Old Testament. According to Origen, a Christian life is a dynamic process driven by two important life moments: 1) the conversion and baptism as a recovery of the slurred by sin God’s image and attaining of the state of initial holiness; 2) complete state of saintliness in the last days, towards which a Christian is progressing in his earthly life in order to perfect the semblance to God in himself through the acquisition of virtues. In Origen’s view of holiness, it is neither a state intricate to attain nor reserved only for the chosen ones, yet a bequest given by God at baptism, and at the same time tasked to every believer for life.

2

Origene e l’allesandrinismo capadoce (III-IV secolo). Atti del V Convegno del Gruppo Italiano di ricerca su „Origene e la tradizione alessandrina" (Bari, 20-22 settembre 2000), a cura di M. Girardi - M. Morin, Bari 2002, Quaderni di „Vetera Christianorum"

100%

Szram M.

Vox Patrum

|

2003

|

tom 44

461-466

EN

review

PL

recenzja

3

Koncepcja nauczania i wychowania we wczesnochrześcijańskiej szkole Orygenesa

100%

Duda J.

Vox Patrum

|

2010

|

tom 55

171-182

EN

Origen (about 185-254 AD) , an outstanding theologian and scholar who, after being banned from Alexandria, set up didaskaleion in Palestinian Caesarea. This term concerns not only the early Christian educational institution with a particular teaching and upbringing conception, but also the pointed by Adamantios thought stream. At his early educational stage Origen organised logic and dialectics classes. Next he lectured sciences, mainly mathematical ones. One important element of studies in didaskaleion was teaching ethics, based on the following four virtues: justice, prudence, moderation and courage. The scholar intended not so much to share theoretical knowledge about the quoted virtues but to help students shape their life policy based on them. The main subject touched upon by Adamantios was theology preceded by philosophy lectures. The echoes of the thought stream created in Origen’s School, in spite of the Scholar himself being condemned centuries later, have gone deeply into the ecclesial science and have borne fruit till today.

4

Magical Power of Names in Origen’s Polemic against Celsus

88%

Šedina M.

Listy filologické (Folia philologica)

|

2013

|

tom 136

|

nr 1-2

7-25

EN

One of the important topics of Origen’s treatise Against Celsus is a defence of Christians from accusations of magical practices, seen primarily in their incantation of Christ’s name. In his appraisal, Celsus draws on the Platonic principles of the “care for the soul”, according to which every contact with the world of divine is carried out on the basis of philosophical knowledge, accomplished by the assimilation of the soul to the image of god. For Celsus, there is no other way of getting in connection with the divine, and thus the Christian faith in Jesus’ miracles is only a product of religious charlatans who implant false notions of divine powers into the human soul. The ignorance of the soul is thereby only reinforced, and it cannot reach any connection with divinity whatsoever. The similarity principle brings the Platonic “incantation of the soul” closer to the model of imitative magic that achieves its effect merely by virtue of an idea. Origen, on the contrary, defends the real impact of uttering of Jesus’ name, which, according to him, has its power regardless of a degree of our theological knowledge. In this regard, Origen draws attention to the Egyptian magicians who include biblical names into their magical formulas even though they do not realise whom they address. In his account, then, it is rather the principles of contact magic that come into play, operating with corporeal parts of things or bodies or with their traces and fragments of events that are somehow connected to certain names.

5

Případ Panthéra. Órigenova obrana panenského početí Marie ve spisu Proti Kelsovi

88%

Šedina M.

Listy filologické (Folia philologica)

|

2015

|

tom 138

|

nr 1-2

7-40

EN

One of the ways how pagan philosopher Celsus tries to call into question basic motifs of Christian piety, is his denial of Christ’s divine origin. Against the claims of the Gospels that Christ was borne of a virgin and conceived through Holy Spirit, Celsus mentions a rather cheap anecdote about a simple countrywoman who ran wild with a Roman soldier called Panthera behind her husband’s back. Origen, whose treatise Contra Celsum was dedicated to the defence of Christian tradition, used various arguments to refute Celsus’ construct of adulterous Mary but many of these were connected to charge itself only loosely, if at all: Origen points out examples of allegedly divine origin of illustrious men in pagan literature, and he also mentions opinions of some ancient zoologists that some animals can conceive without having sexual intercourse. According to Origen, important proofs of the veracity of Christian concept are the Old Testament prophecies about the coming of Christ. Origen’s own attitude to the Celsus’ charge can only be gleaned from his remarks that it is, in fact, the slander of Celsus itself – calling attention to the fact that Jesus was not born of an ordinary marriage – that testifies to His Divine origin. This formulation brings us to the question whether Origen eventually does not see in Celsus’ image of adulterous Mary sort of a scandalous hint to the deeper meaning of Jesus’ birth, as it was the case with the Christian image of virginal conception seen through the eyes of pagan and Jewish world.

6

Myśl Orygenesa. Metodologiczne intuicje dla współczesnych teologów

88%

Składanowski M.

Studia Elbląskie

|

2013

|

tom 14

151-164

EN

This article presents some elements of the Alexandrian pre-Nicene theology, and especially Origen’s theological thought. This is not a comprehensive analysis from the perspective of patristics. The article’s aim is to present some significant methodological insights resulting from Origen’s theology. In his way of dealing with theology there are several outdated ideas related to the Hellenistic cultural context and to Platonic philosophy. Origen’s thought, however, also presents many ideas which are relevant to contemporary theological methodology: priority of Holy Scripture, christological reading of the Bible and the recognition of the holiness of Scripture which exceeds all human intellectual capacity.

7

Origen as a source of Evagrian Eight Passionate Thoughts

75%

Misiarczyk L.

Seminare. Poszukiwania naukowe

|

2018

|

tom 39

|

nr 4

191-205

EN

This study focuses on the question of if and in what sense Origen can be considered as the source of the Evagrian teaching of the eight passionate thoughts. Origen is his source in the indirect sense, as the terminological inspiration of particular passionate thoughts. Evagrius has taken over from the New Testament the three so-called fundamental passionate thoughts (gluttony, avarice and vainglory) and the limitation of their number to the eight principal thoughts. The description of cause-and-effect relationships between all eight passionate thoughts, both in the empirical order and in the spiritual struggle between the individual thoughts, is a personal contribution of Evagrius, based on his own experience and the spiritual direction of other monks.

PL

Artykuł koncentruje się na pytaniu, czy i w jakim sensie Orygens może być uznawany za źródło nauki Ewagriusza z Pontu na temat ośmiu namiętnych myśli. Z przedstawionych analiza wynika, że Orygenes może być uznany za źródło Ewagriusza jedynie w sensie pośrednim, jako inspiracja terminologiczna dla każdej z namiętnych myśli, gdyż tylko w jego pismach pojawiają się wszystkie terminy użyte przez mnicha z Pontu. Natomiast z Nowego Testamentu Ewagriusz przejął naukę o trzech źródłowych myślach namiętnych (obżarstwo, chciwość i próżna chwała) oraz ograniczenie ich liczby do ośmiu. Zaś sam opis wzajemnych relacji pomiędzy nimi, zarówno w porządku empirycznym jak też duchowej walki, jest osobistym wkładem Ewagriusza opartym na własnym doświadczeniu i duchowym kierownictwie innych mnichów.

8

La difesa dell’identità del corpo risorto con quello terreno nel De resurrectione di Metodio di Olimpo

75%

Mejzner M.

Vox Patrum

|

2017

|

tom 67

403-422

EN

Methodius’ Discourse on the Resurrection (De resurrectione) is an extensive and profound presentation of the ecclesiastic understanding of this dogma in the context of the dissent towards certain opinions of Origen, and Platonic currents in Christianity. At the onset of the IV century, one of the central theological problems lay in demonstrating the rationality of the conceptualisation of “the resurrection of the flesh”, as well as a detailed explanation of its essence. The aim of this article is to indicate and describe those elements acknowledged by Methodius as necessary and constitutive for the orthodox understanding of the dogma. A further aim is an analysis of the application of his argumentations, focused on evidencing the identity of the resurrected body in respect of the earthly one, in both matter and form. The article also attempts to understand the essential motivations which induced the bishop of Olympus to address the very complex issue of resurrection during the Diocletianic persecutions. In light of earlier studies, an evaluation of the argumentations of the author of De resurrectione is proposed, in the context of the doctrinal debates of his times.

IT

Dialog Metodego O zmartwychwstaniu (De resurrectione) jest obszernym i pogłębionym przedstawieniem kościelnego rozumienia tego dogmatu w kontekście polemiki z niektórymi poglądami Orygenesa i platonizujących nurtów w chrześcijaństwie. W początkach IV w., jednym z kluczowych problemów teologicznych było wykazanie racjonalności formuły „zmartwychwstanie ciała” oraz szczegółowe wyjaśnienie jej treści. Celem artykułu jest wskazanie i opisanie elementów, uznanych przez Metodego za konieczne i konstytutywne dla prawowiernego rozumienia dogmatu oraz analiza zastosowanej przez niego argumentacji, ukierunkowanej na wykazanie tożsamości ciała zmartwychwstałego z ziemskim, tak co do materii, jak i formy. W artykule podjęta też została próba zrozumienia zasadniczych motywacji, które w okresie prześladowań Dioklecjańskich skłoniły biskupa Olimpu do zajęcia się w sposób tak kompleksowy kwestią zmartwychwstania. W świetle dotychczasowych studiów zaproponowana też została ocena argumentacji autora De resurrectione w kontekście doktrynalnej polemiki w jego czasach.

9

Typologie chrystologiczne, czyli Orygenesa próba odpowiedzi na pytanie, Kim jest Jezus? : na podstawie komentarzy i homilii do ewangelii synoptycznych

63%

Zborowski M.

Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej

|

2015

|

nr 22

367-386

EN

What can be said about Jesus while gazing at the Old Testament? The answer is provided by Origen who rereads the figures of the Old Covenant, and in an extremely precise and totally original way discovers in them the promised Messiah. Typological exegesis becomes for this Alexandrian the source of knowledge of Jesus Christ, his humanity, work, themes, missions, as well as ways to recognize him in his everyday life and establish a closer relationship with him.

10

„Na slunci si postavil svůj stan“: Nejstarší křesťanské výklady Žl 18(19), zvláště v. 5c

63%

Plátová J.

Studia theologica

|

2014

|

tom 2

70-81

EN

The aim of this paper is to present ancient commentaries on Psalm 18 (LXX), with a special focus on verse 5c, in the works of Christian authors up to Origen. The paper initially draws attention to relevant passages in the works of the Apostolic Fathers as well as to the christological understanding of Psalm 18 in the work of Justin the Martyr. The main part consequently follows which is dedicated to the commentary of Psalm 18 in Eclogae Propheticae 51–63 written by Clement of Alexandria. This text in which Clement refers to Hermogenes and Pantainos, two less known figures of Early Christianity, represents the first systematic commentary on Psalm 18. Clement interprets the verse “In the sun he pitched his covert” not only from the christological, but also from the ecclesiological and eschatological point of view. The final part of the paper treats Origen’s commentary preserved in Pamphilus’ Apologia pro Origene. Origen supposedly interpreted Psalm 18 from the christological and ecclesiological point of view, however, unlike Clement he strongly disagrees with the interpretation of Hermogenes’ followers and, additionally, his interpretation lacks the eschatological level, so typical for Clement’s interpretation.

11

Aktualność homilii Orygenesa we współczesnym przepowiadaniu

63%

Dyk S.

Vox Patrum

|

2020

|

tom 75

139-162

EN

The goal of the article is to show the extent to which Origen’s homilies can be used as a model and inspiration for today’s homilies. It focuses on the formal aspects of Origen’s preaching, who was regarded as a master for spiritual interpretation of the Holy Scriptures and a “father” of the exegetical homily. His method of working with the sacred text and communicating its saving message was compared with the instructions for homilies contained in contemporary church documents and theological reflections. Our considerations lead to the following conclusions: Origen’s homilies are still current in terms of their Christological focus; the spiritual interpretation of the Bible is combined with openness to the light of the Holy Spirit; and he uses a direct, simple and dialogical style of preaching. On the other hand, objections are raised due to the lack of reference to the everyday life problems of his audience; Origen’s homilies are not acceptable today with regard to their composition because he elucidates the sacred text verse by verse.

PL

Celem artykułu było wykazanie na ile homilie Orygenesa mogą być inspiracją dla współczesnego przepowiadania homilijnego? Skupiono się przy tym na formalnych aspektach przepowiadania Orygenesa. Wskazano na Orygenesa jako na mistrza duchowej interpretacji Pisma Świętego oraz „ojca” homilii egzegetycznej. Jego metodę pracy nad tekstem świętym oraz sposób komunikacji zbawczego orędzia porównano ze wskazaniami dotyczącymi homilii zawartymi we współczesnych dokumentach Kościoła i refleksji teologicznej. Przeprowadzone analizy doprowadziły do następujących wniosków: homilie Orygenesa są aktualne pod względem chrystologicznej koncentracji swej treści, duchowej interpretacji Pisma św. połączonej z otwartością na światło Ducha Świętego oraz bezpośredniego, prostego i dialogicznego stylu przepowiadania; zastrzeżenie budzi natomiast zbyt małe odniesienie do problemów życia codziennego swych słuchaczy; nie do utrzymania jest także kompozycja Orygenesowej homilii polegająca na wyjaśnieniu tekstu świętego wiersz po wierszu.

12

Orygenes w pismach i wystąpieniach Jana Pawła II

63%

Pietras H.

Vox Patrum

|

2007

|

tom 50

205-211

IT

La communicazione vuol presentare Origene negli scritti e discorsi di Giovanni Paolo II. Soprattutto si fa presente le citazioni dall’Alessandrino nelPenciclica Fides et ratio ed i titoli eon i quali il papa lo stava nominando: „scrittore ecclesiastico”, „grande scrittore ecclesiastico”, ma anche „Padre della Chiesa”. Nei testi del papa defunto si vede anche che abbia preso da Origene la speranza della salvezza universale.

EN

La communicazione vuol presentare Origene negli scritti e discorsi di Giovanni Paolo II. Soprattutto si fa presente le citazioni dall’Alessandrino nell'enciclica Fides et ratio ed i titoli con i quali il papa lo stava nominando: „scrittore ecclesiastico”, „grande scrittore ecclesiastico”, ma anche „Padre della Chiesa”. Nei testi del papa defunto si vede anche che abbia preso da Origene la speranza della salvezza universale.

13

Vittorio Peri, Omelie origeniane sui Salmi. Contributo all'identificazione del testo latino, Citta del Vaticano 1980, Studi e Testi, ss. 289

63%

Longosz S.

Vox Patrum

|

1981

|

tom 1

82-83

14

Ks. Mariusz Szram, Orygenes o kapłaństwie. Antologia tekstów, Hosianum, Olsztyn 1998, ss. 84.

63%

Czalej S.

Vox Patrum

|

2000

|

tom 38

621-624

EN

review

PL

recenzja

15

‘Gloriosissimum Bellum’ – terminologia wojenna w zastosowaniu do walki duchowej człowieka w działach Hilarego z Poitiers

63%

Karczewska H.

Warszawskie Studia Teologiczne

|

2020

|

tom 33

|

nr 2

214-230

EN

Hilary in his teachings uses the terminology of war to describe the spiritual struggle of human being. He shows that the first warrior is God, who on the cross defeated the hostile powers and triumphed over them. A believer - a soldier of God, must fight with the enemy with the help of spiritual weapons. For the victory over himself and God’s enemy, he will receive an unfading crown of glory. In his teaching, the Bishop draws on many authors, incl. Tertullian and Origen, whose war terminology was also introduced in the article.

16

Autokastracja Orygenesa - fakt czy nieporozumienie?

63%

Szram M.

Vox Patrum

|

2003

|

tom 44

171-202

FR

L'article presente les arguments pour et contre l'authenticite de l'automutilation d'Origene, en montrant a l'occasion le contexte historique du probleme de castration dans l'Eglise ancienne.

17

Orygenes o kapłaństwie i Eucharystii w "Homiliach o Księdze Kapłańskiej"

63%

Słomka J.

Vox Patrum

|

2003

|

tom 44

99-117

EN

Origen's reflections on priesthood, as well as his interpretation of the Book of Leviticus, arc based on the assumption that there exists inner priesthood which is inherent in human nature. Such priesthood means human ability to offer spiritual sacrifices to God. Origen points to the human mind as the priest in man. It is the mind that is capable of turning to God. The spiritual priesthood imposes a moral obligation on every human being. Only against this background does Origenes consider priesthood in the Old and the New Testament. The Old Testamental priesthood was established by Moses and involved the ability to make both material! and spiritual offerings. That priesthood was an anticipation of the priesthood Jesus Christ. Jesus is, at the same time, a priest and a sacrifice, thus he fulfills all the promises of the Old Testament in himself.

18

Manlio Simonetti, Origene esegeta e la sua tradizione, Letteratura cristiana antica NS 2, coll. dir. da C. Moreschini - E. Norelli, Brescia 2004, Editrice Morcelliana, ss. 475

63%

Szram M.

Vox Patrum

|

2005

|

tom 48

393-396

EN

review

PL

recenzja

19

Nieśmiertelna książka Orygenesa

63%

Ćwik Z.

Vox Patrum

|

1987

|

tom 12

49-60

EN

Ab amicis suis Ambrosio et Tatiana rogatus Origenes anno 234 in Caesarea Palaestinensi opus "De oratione" scripsit.

20

"Blisko ognia"

63%

Myszor W.

Vox Patrum

|

1984

|

tom 6

268-271

EN

Im kurzen Kommentar zu Logion 82 von Thomasevangeillum von Nag Hammadi wird die gnostische Interpretation vom Feuer mit der Interpretation von Origenes Zusammengestellt.