Wyniki wyszukiwania - Biblioteka Nauki

1

Antropologia prawosławna według świętego Iłariona (Troickiego)

100%

Pawełczyk-Dura K.

ELPIS

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2014

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tom 16

151-158

PL

Iłarion (Troicki) był teologiem o rzadko spotykanym dorobku i nieprzeciętnej głębi myśli. Emblematyczna postać arcybiskupa wierejskiego, kanonizowanej ofiary bolszewickich prześladowań religijnych, jest jednym z wybitniejszych reprezentantów rosyjskiej myśli prawosławnej przełomu XIX i XX wieku. Kościół w Iłarionowskim systemie teologicznym nie jest jedynie prostą realizacją idei boskiego „uczłowieczania”, wcielania. Jest on jest źródłem wspólnoty i komunii (koinonia) człowieka z Bogiem. Wspólnota stanowi „bezpośredni skutek wcielenia”, „kontynuację wcielenia”. Wspólnota w duchowym dziedzictwie świętego Iłariona nie jest Chrystusem; jest nowym życiem w Chrystusie i z Chrystusem. Poprzez wymiar antropologiczny Chrystus wprowadził człowieka w rzeczywistość personalną i dynamiczną. Zjednoczenie samego Boga i człowieka dokonuje się tylko i wyłącznie w obszarze życia cerkiewnego. Chrystologia i duchowość nie mogą być rozdzielone. Zadaniem człowieka jest odnalezienie głębokiego nurtu życia duchowego i ujrzenie w nim oblicza Zbawiciela. Jest to wymiar antropologii chrześcijańskiej ukazujący byt osobowy w jego wyjątkowości i godności, w jego zdolności do osiągnięcia doskonałości duchowej. Aspekt antropologiczny tworzy w systemie teologicznym Iłariona spójny obraz misji Kościoła prawosławnego na przestrzeni dziejów. Jego uniwersalne posłannictwo można określić mianem egzegezy słowa Bożego, akcentującej nieskończoną miłość Boga do człowieka. Jej pełną treść oddaje Iłarionowska maksyma „poza Cerkwią nie ma zbawienia”, sugerująca, iż jedynie we wspólnocie można odnaleźć sens własnego istnienia i życia, a nade wszystko jego spełnienie.

EN

The Holy Hieromartyr Hilarion (Troitsky) was an outstanding theologian, preacher, Emblematic figure of archbishop of Vereya, canonized Bolshevik victims of religious persecution is one of the most prominent representatives of the Russian Orthodox thought the XIX and XX century. Anthropological aspect creates a theological system Hilarion coherent picture of the mission of the Orthodox Church through the ages. Its universal message can be described as the exegesis of the Word of God, emphasizing the infinite love of God for man. The full text captures Hilarion’s maxim “outside the Church there is no salvation”, suggesting that only the community it is possible to find the meaning of the own being, lives and above all him fulfillments.

2

Zdrowie człowieka i przyczyny jego utraty według antropologii prawosławnej

84%

Pietkiewicz P.

ELPIS

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2018

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nr 20

253-257

EN

The state of man’s health is a multidimensional notion and a dynamic phenomenon changing with time. Describing a man as healthy we mean that the person in question is in a state of relative stabilisation and interior harmony of various spheres of his being: physical, psychological and spiritual. The notion of man’s health, existing in the Orthodox anthropology, is inseparable from the state of human nature that the first man – Adam – was given. The latter was supposed to lead or rather develop it, in synergy of his free will with the grace of God, to perfection. The Christian way of experiencing and living with illnesses is full of humility, patience and hope in God. Faith helps to understand and make the illness meaningful. A believing man sees the period of loss of health as a time of trial and conversion, when through repentance one can renew his relationship with God. State of health is an aim that can be achieved only in the perspective of eternity and as such should be a subject of continuous commitment and unceasing care of all the people.

PL

Stan zdrowia człowieka jest pojęciem wielowymiarowym oraz zjawiskiem dynamicznym, zmieniającym się w czasie. Określając człowieka zdrowym, należy przez to rozumieć, że dana osoba znajduje się w stanie względnej stabilizacji i harmonii wewnętrznej różnych sfer: fizycznej, psychicznej i duchowej. Pojęcie zdrowia człowieka, funkcjonujące w prawosławnej antropologii, jest nierozerwalnie związane ze stanem natury ludzkiej, jaką obdarzony został pierwszy człowiek – Adam i którą miał on doprowadzić, w synergii jego wolnej woli z Bożą łaską, do doskonałości. Chrześcijański sposób przeżywania chorób cechuje pokora, cierpliwość oraz pokładanie nadziei w Bogu. Wiara pomaga zrozumieć i nadać sens chorobie. Człowiek wierzący postrzega okres utraty zdrowia jako czas próby i nawrócenia, w którym drogą pokajania może odnowić swą relację z Bogiem. Stan zdrowia jest celem osiągalnym dopiero w perspektywie wieczności i jako taki powinien być przedmiotem stałego zaangażowania i nieustannej troski wszystkich ludzi.

3

Człowiek jako stworzenie Boże w teologicznej refleksji Christosa Yannarasa

67%

Leśniewski K.

Roczniki Teologii Ekumenicznej

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2011

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tom 3(58)

49-70

EN

The mystery of human being as a creature of God has been explored by many generations of philosophers and theologians. This article is an attempt to analyze of the some aspects of anthropological thought of famous contemporary Greek thinker – Christos Yannaras. The starting point is a depiction of the creation of human being as an act of God. His love constitutes man as an existential event of personal communion and relationship and a partaker in the freedom of love which is true life. The second part of the article relates to the issue of God’s image in human being. The Greek Fathers interpreted the image of God in humanity trying to avoid dualistic and monistic conceptual definitions. The patristic interpretation sums up the truth of the words “in the image” in the triadic character of personal energies (mind, reason, spirit) or in the “sovereignty” and “self- determination” which sum up the ontological differentiation of the person with regard to nature. The distinction between the sexes, namely the differentiation of man and woman, in relation to the image of God has been examined in the third part of the article. From the biblical narrative of man’s creation follows that man should realize life as communion with the other sex and it is the way for human life to be constituted in new personal hypostases and to have dominion over the earth (Gen 1:28). The distinction of sexes does not function in man as it functions in the animals where it is exclusively subordinate to the natural necessity of propagation. The distinction of the sexes has its foundation in human nature, but it is not identical with this nature, just as it is not to be identified even with the hypostasis of man. How to understand the reality of soul from the Christian point of view? Some possible answers for this question are presented in the four part of the article. There are many meanings of the word soul in the Bible and in Christian literature. The soul it is often identified in the Old Testament with the manifestation of life on earth, while in the New Testament it appears also as a bearer of eternal life. Today what we call soul is a dynamically effected event, a complex of ceaselessly effected functions which reveal and express the living existence of man. For these functions we use various names: we speak of reason, imagination, judgment, creativity, ability to love, etc. The final part of the article shows relations between soul and body. Yannaras underlines that soul and body do not determine the mode by which the human person is, but are determined and marked as differentiations of the result of natural energy, that is of the universal-ecstatic reference of the bicomposite essence or nature. Both the body and the soul are energies of human nature. What each specific man is, this inmost I which constitutes him as an existential event, is identified neither with the body nor the soul. The distinction between soul and body refers to the semantic differentiation of the result of natural energy and does not refer to the mode by which humanity is as nature and person.

4

Człowiek jako stworzenie Boże w teologicznej refleksji Christosa Yannarasa

67%

Leśniewski K.

Roczniki Teologii Ekumenicznej

|

2011

|

tom 3

49-70

EN

The mystery of human being as a creature of God has been explored by many generations of philosophers and theologians. This article is an attempt to analyze of the some aspects of anthropological thought of famous contemporary Greek thinker – Christos Yannaras. The starting point is a depiction of the creation of human being as an act of God. His love constitutes man as an existential event of personal communion and relationship and a partaker in the freedom of love which is true life. The second part of the article relates to the issue of God’s image in human being. The Greek Fathers interpreted the image of God in humanity trying to avoid dualistic and monistic conceptual definitions. The patristic interpretation sums up the truth of the words “in the image” in the triadic character of personal energies (mind, reason, spirit) or in the “sovereignty” and “self-‑determination” which sum up the ontological differentiation of the person with regard to nature. The distinction between the sexes, namely the differentiation of man and woman, in relation to the image of God has been examined in the third part of the article. From the biblical narrative of man’s creation follows that man should realize life as communion with the other sex and it is the way for human life to be constituted in new personal hypostases and to have dominion over the earth (Gen 1:28). The distinction of sexes does not function in man as it functions in the animals where it is exclusively subordinate to the natural necessity of propagation. The distinction of the sexes has its foundation in human nature, but it is not identical with this nature, just as it is not to be identified even with the hypostasis of man. How to understand the reality of soul from the Christian point of view? Some possible answers for this question are presented in the four part of the article. There are many meanings of the word soul in the Bible and in Christian literature. The soul it is often identified in the Old Testament with the manifestation of life on earth, while in the New Testament it appears also as a bearer of eternal life. Today what we call soul is a dynamically effected event, a complex of ceaselessly effected functions which reveal and express the living existence of man. For these functions we use various names: we speak of reason, imagination, judgment, creativity, ability to love, etc. The final part of the article shows relations between soul and body. Yannaras underlines that soul and body do not determine the mode by which the human person is, but are determined and marked as differentiations of the result of natural energy, that is of the universal-ecstatic reference of the bicomposite essence or nature. Both the body and the soul are energies of human nature. What each specific man is, this inmost I which constitutes him as an existential event, is identified neither with the body nor the soul. The distinction between soul and body refers to the semantic differentiation of the result of natural energy and does not refer to the mode by which humanity is as nature and person.