Wyniki wyszukiwania - Biblioteka Nauki

1

Theological consequences of John Damascene’s concept of hypostasis

100%

Zhyrkova A.

Vox Patrum

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2008

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tom 52

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nr 2

1347-1353

PL

W przeciwieństwie do opinii wielu współczesnych badaczy, według której nauka Jana Damasceńskiego stanowi kompilację neoplatońskich komentarzy i tekstów patrystycznych, przez przedstawicieli Zachodniego i wschodniego Chrześcijaństwa. Damasceńczyk był uznawany za jeden z największych autorytetów w kluczowych problemach filozofii i teologii. Jeden z owych problemów stanowiła interpretacja pojęcia hipostazy zgodna z potrzebami teologii. Damasceńczyk uznaje hipostazę za zasadę istnienia tworzących ją komponentów. Niezależne aktualne istnienie, które przynależy hipostazie, pozwala na hipostatyczne zjednoczenie różnych natur w jednym indywiduum. Zjednoczone natury istnieją przez partycypację w jednej i tej samej hipostazie jako jej komponenty, lecz pozostają odrębne i niezmienne. Taka interpretacja filozoficzna pozwoliła Damasceńczykowi wyjaśnić teologiczne problemy związane z uznaniem ludzkiej jednostki za złożoną z różnych natur oraz z przyjęciem unii hipostatycznej Chrystusa. W niniejszym artykule poddane są analizie teologiczne konsekwencje wynikające z filozoficznej koncepcji hipostazy Jana Damasceńskiego. Procedura ta pozwala właściwie ocenić oryginalność i znaczenie koncepcji Damasceńczyka, która winna być uznana za ważny wkład w rozwój myśli chrześcijańskiej.

2

Wyjaśnienie dogmatu chalcedońskiego w VI wieku. Interpretacja osoby i natury przez teologów „neochalcedonizmu” według Aloisa Grillmeiera

100%

Calore G.

Polonia Sacra

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2022

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tom 26

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nr 1

119-138

PL

At the Council of Chalcedon (451), the Fathers introduced a clear and previously unknown distinction between the Christological concepts of person and nature. This contributed to various problems, the most important of which was the lack of a new definition of person. For this reason, the council became the subject of sharp criticism primarily from “moderate” Monophysites. In this article, with the help of Alois Grillmeier’s analysis in his work Jesus der Christus, the author presents the efforts of the two most influential theologians who defended and deepened the teaching of the Council within the framework of the so called “Neochalcedonism” in the sixth century, Leontius of Byzantium and Leontius of Jerusalem. Theses theologians developed the concept of person as the source of the nature’s existence, thus giving it an existential and primary meaning in relation to phýsis. The author explains how, based on this, they were able to fill in all the questionable deficiencies in the Chalcedonian definition.

3

The Face of the Soul, the Face of God: Maximus the Confessor and Prosōpon

100%

Podbielski M.

Forum Philosophicum

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2014

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tom 19

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nr 1

107–144

EN

This paper offers a comprehensive examination of the language of “prosōpon” in Maximus the Confessor. It emerges that “prosōpon” almost never has an autonomous meaning in Maximus’ Christology and anthropology. While “person” is either a synonym for “hypostasis” or a term expressing heretical Christological doctrines, it may be used in its own right when Maximus emphasizes the fact that human actions make each of us recognizable as a unique individual. This usage cannot be separated from the colloquial meanings of “face” and “character,” or from instances of “prosōpon” in Maximian Biblical exegesis. “The face of the intellect,” identified with “the face of Christ” within us and reflected in our actions as “the face of the soul,” is the perfect image of the eternal Divine logoi of virtues, impressed by grace in the intellect of saints and reflected in their actions. Possessing one’s own “persona” or “face,” and building one’s uniqueness through one’s own decisions, is of less interest to Maximus than assimilation of oneself to Christ.

4

Hipostaza, ateista i Sługa Jahwe, czyli trzy koncepcje samotności w filozofii Emmanuela Levinasa.

75%

Jędraszewski M.

Filozofia Chrześcijańska

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2015

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tom 12

129-145

PL

Solitude is, to some measure, in the centre of Emmanuel Levinas’s philosophy. Indeed, in each of the three periods of his philosophical path, solitude adopts a different shape. In the first period, Levinas shows us hypostasis as the solitude of the monad, tragically enclosed within itself. In the second period he sketches before our eyes the image of solitude as a transcendental condition of the occurrence of encounter with the Other. Whereas in the third period, he asserts the solitude of the subject who is infinitely responsible for Others. Admittedly, the term “solitude” (la solitude) appears only in the first period of his philosophical quest. In the second period, he designates solitude by the terms “separation” (la séparation), while in the third period he calls it “selfness” (le Soi). Although Levinas uses those three distinct terms, which might suggest completely different realities, they converge precisely in what constitutes the substantial richness of the experience of solitude.

5

Святий-“єретик” Григорій Палама про внутрішнє буття пресвятої трійці

75%

Zhukovskyy V.

Vox Patrum

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2017

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tom 68

569-592

EN

The article examines the figure and the teaching of the famous Byzantine theologian, Hesychast and Church leader of the fourteenth century St. Gregory Palamas. The author considers the problem of the intratrinitarian being of God in the Palamas’ doctrine and analyses the key characteristics of this “hidden” dimension of the Holy Trinity. Special attention is paid to the analysis of the apophatic approaches in answering the question: how can God, who is actively present in the created world and filling it, be at the same time completely ontologically removed from created reality. In this context the author analyses the key notions which express the “intradivine” transcendence of God’s being: ousia, hipostasis, intratrinitarian relation, theologia, oikonomia.

UK

W niniejszym artykule autor analizuje nauczanie św. Grzegorza Palamasa, znanego bizantyńskiego teologa, hezychasty i przywódcy duchowego Kościoła XIV wieku. Autor omawia problem wewnątrztrynitarnego bytu Boga w nauczaniu Palamasa i analizuje atrybuty kluczowe tego „ukrytego” wymiaru Trójcy Świętej. Szczególną uwagę zwraca na prezentację podejścia apofatycznego w odpowiedzi na pytanie: w jaki sposób Bóg, który jest aktywnie obecny w świecie stworzonym i napełnia go, może jednocześnie być całkowicie oddalony od świata stworzonego pod względem ontologicznym? W tym kontekście autor analizuje kluczowe pojęcia, które wyrażają wewnątrztrynitarną transcendencję Bożego bytu: istota, substancja, wewnątrztrynitarna relacja, teologia, ekonomia zbawienia.

6

Perychoreza natur w ujęciu Maksyma wyznawcy

75%

Kochańczyk-Bonińska K.

Seminare. Poszukiwania naukowe

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2010

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tom 27

223-232

EN

Maximus the Confessor is one of the first authors who use the term perichoresis. What is more important, facing monophysitism and monotheletism he defines the fundamental terms, such as substance, hypostasis and nature. On the base of these formulas he develops his doctrine of two natures in one hypostasis, underlining that we cannot use the terms: fu¢sij su¢nqetoj, mi¢a a¥plw¤j fu¢sij or mi¢a su¢nqetoj fu¢sij in relation to Christ. The only proper term is u¥po¢stasij su¢nqetoj - Son of God consubstantial with Father and with all human beings

7

The recycling processes in unfertilized ovules

75%

Erdelska O.

Acta Biologica Cracoviensia. Series Botanica. Supplement

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1999

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tom 41

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nr 1

8

Credo in Spiritum Sanctum. Konsekwencje doktrynalne i pastoralne wiary w Ducha Świętego jako Osobę

63%

Guzowski K.

Roczniki Teologii Dogmatycznej

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2012

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tom 4

49-62

EN

The author shows the use of the concept of person in determining the essence of the Holy Trinity and the influence of this category on doctrinal and pastoral activities of the Church. The most important conclusion that results from this paper is that renewing the Church, and renewing the faith of the Church can only take place on condition of acknowledging the direct, that is personal, presence of the Holy Spirit in the life of each believer and in the Church community. This conclusion is postulated on the basis of an in-depth study of the development of the concept of person in Trinitarian theology.

9

Misterium osoby w teologii Metropolity Johna Zizioulasa

62%

Leśniewski K.

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tom 1

77-97

EN

The personal identity has become a very important issue in the contemporary anthropological discussion. Many thinkers try to explain the existence of human person from atheist point of view. They often have been very hostile towards Christianity. Today there is a crisis concerning the understanding of human person particularly in such disciplines as psychology, sociology and medicine. Christian intellectuals have been called to respond to various philosophical and psychological currents which tend to diminish and reduce human person and treat it as solely earthly creature. Orthodox Metropolitan John Zizioulas during last five decades have been defending the Christian concept of person. In his theological investigations he has undertaken such difficult issues as human freedom, otherness and truth. Successfully, he managed to combine the theological wisdom of the Fathers of the Church with a very good knowledge of ancient and modern philosophy in order to help both Christians and non-Christians to take a fresh look on the meaning of person. This article is an attempt to present in a very concise manner a very sophisticated ontological thought of Zizioulas. It starts from describing the content of two archaic Greek notions, such as: prosopon and hypostasis. This basis is a necessary introduction to depict the essence of the creative contribution of early Christian intellectuals, who combined the meaning of notions prosopon and hypostasis and applied them into theology. Zizioulas defines that exceptional work as the revolution of the Cappadocian Fathers. The main purpose of this endeavour was to create a notion, which would express an ontological content to each person of the Holy Trinity, without endangering its main biblical principles: monotheism and the absolute ontological independence of God in relation to the world. According to Metropolitan of Pergamon only an absolute person could have created the world in freedom and in this way rendered human personhood possible. Zizioulas distinguishes two different modes of human existence: the hypostasis of biological existence and the hypostasis of ecclesial existence. This is basically the distinction between human personhood understood as “individuals” and as persons. Conceiving human beings as individuals it means conceiving them as creatures so that substance, or their biological nature, has preceded. The individual, being of a part of the created world, is a “personality” understood as a complex of natural, psychological or moral qualities centered on the axe of consciousness. Human being as the individual is subject to the law of necessity and usually affirm oneself in contrast to all other beings. Hypostasis of biological existence in order to become the hypostasis of ecclesial existence needs to become the subject of deindividualization and personalization, what can be possible only in the Church – the pneumatologically constituted body of Christ. Human beings can become persons through baptism and can live as persons through the Eucharist. The Metropolitan of Pergamon underlines the fact, that the person is an identity that emerges through relationship. He also stresses that human beings can love only if they are persons, i.e., if they allow the other to be truly other, and yet be in communion with them. If we love the other not only in spite of his or her being different from us but because they are different from us, or rather other than ourselves, we live in “freedom as love” and in “love as freedom”.

10

Wpływ św. Bazylego Wielkiego na trynitologię

51%

Kupryjaniuk J.

Rocznik Teologiczny

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2017

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tom 02

249-262

PL

Teologia trynitarna stanowi fundament wiary. Artykuł podejmuje próbę zobrazowania wpływu jaki na teologię trynitarną i dogmat o Trójcy Świętej wywarł św Bazyli Wielki, jeden z wielkich Ojców Kapadockich. Św. Bazyli Wielki żył w trudnym okresie historii. Borykając się z herezjami opracował on podstawy terminologii teologicznej. Korzystał przy tym z dorobku filozofów dostosowując i zmieniając znaczenie słów przez nich używanych. Poprzez takie działania naraził się na krytykę innych biskupów. Pozostając jednak nieugiętym dał podwaliny definicjom dogmatyczny, Soborów Powszechnych. Terminologia wprowadzona przez Świętego jest aktualna i używana w teologii po dziś dzień.

EN

Trinitarian theology is basis of faith. The article shows the influence of Saint Basil the Great, one of great Cappadocian Fathers, on Triniratian theology and the dogma of the Holy Trinity. He lived in difficult period of time. Struggling against heresies he developed the basis for theological terminology. He used the achievements of philosophers, adapted and changed the meaning of words they used. Through such actions he was criticized by other bishops. He gave the basis for the dogmatic definitions of the Ecumenical Councils and terminology. Terms, he introduced, are used in theology to this day.

11

Sformułowanie wiary w trójjedynego Boga w latach 360-380. Formuła dogmatyczna mia ousia – treis hypostaseis

51%

Degórski B.

Vox Patrum

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2001

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tom 40

227-235

IT

Non e possibile dare un giudizio completo sul valore dogmatico della formula dogmatica mia ousia – treis hypostaseis, senza conoscere la fede di Costantinopoli in cui essa ricevette il riconoscimento ufficiale. Ció nonostante, si puó dire che la formula proviene certamente dall’ambiente dei Padri Cappadoci.

12

Nadzieja jako motor dziejów według Benedykta XVI (Josepha Ratzingera)

51%

Kowalczyk M.

Roczniki Teologiczne

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2015

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tom 62

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nr 2: Teologia dogmatyczna

109-122

EN

J. Ratzinger/Benedykt XVI has tackled a very important, albeit seldom raised in Catholic theology, problem of hope as Christian reality. Hope is for him not only the habitus, as even for St Thomas Aquinas it is, but also a Christian's existential beingness: hypostasis. It is a real reference of a human person's being and life to the living God and to Jesus Christ. This relation already starts in his earthly life in the form of “embryo”, or “leaven”, but it transgresses the life and is fulfilled in its eternal life, leading all human history to the aim, and it gives it a personalistic character. It shows that history without this great hope is devoid of any meaning. Earthly everyday hopes are a vanity or they are meaningless compared with that great hope. However, in this last sentence – I think – also a certain value of earthly hopes should be appreciated.

PL

Joseph Ratzinger/Benedykt XVI podjął bardzo ważny, mało dotąd poruszany w teologii katolickiej, problem nadziei jako rzeczywistości chrześcijańskiej. Nadzieja stanowi dla Niego nie tylko habitus, jak dla św. Tomasza z Akwinu, ale także egzystencjalną bytowość chrześcijanina: hipostazę. Jest to realne odniesienie bytu oraz życia osoby ludzkiej i społeczności do Boga żywego i do Jezusa Chrystusa. Zaczyna się już w doczesności w postaci „zarodka”, „zaczynu”, ale wykracza poza nią i spełnia się w życiu wiecznym, prowadząc całe dzieje ludzkie do celu i nadaje im charakter personalistyczny. Ukazuje, że dzieje bez tej wielkiej nadziei są pozbawione jakiegokolwiek sensu. Codzienne nadzieje ziemskie są wobec nadziei wielkiej marnością lub nic nie znaczą. Jednak w tym ostatnim aspekcie należałoby docenić pewną wartość i nadziei ziemskich.

13

Specyfika chrystologicznej terminologii św. Cyryla Aleksandryjskiego w kontekście kontrowersji nestoriańskiej V wieku

51%

Charyło A.

Rocznik Teologiczny

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2017

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tom 02

263-286

PL

W artykule przedstawiona jest specyfika chrystologicznej terminologii św. Cyryla Aleksandryjskiego, stosowanej w jego nauce o zjednoczeniu dwóch natur w jednej osobie Bogoczłowieka Jezusa Chrystusa. Zostało podkreślone, że arcybiskup Aleksandrii, w celu wyjaśnienia tajemnicy Wcielenia, posługiwał się specyficznym językiem teologicznym. Autor ukazuje główne chrystologiczne pojęcia i porównuje sposoby ich wykorzystania przez św. Cyryla. Na podstawie analizy dzieł arcybiskupa Aleksandrii dowodzi, że św. Cyryl nie rozróżniał terminów φύσις, ὑπόστασις, πρόσωπον i stosował je tak, jakby były one ewidentnymi synonimami. Właśnie w tym zawierała się ogromna trudność interpretacji języka teologicznego arcybiskupa Aleksandrii. Według opinii autora, św. Cyryl próbując wyrazić prawdę o jedności natury boskiej oraz natury ludzkiej w jednej osobie Bogoczłowieka, nie mógł znaleźć jednoczącego wyrażenia zrozumiałego dla wszystkich. Jednakże św. Cyryl starał się sformułować chrześcijański dogmat o zjednoczeniu dwóch natur w jednej osobie Jezusa Chrystusa. Autor tego artykułu stwierdza, że nawet jeśli arcybiskup Aleksandrii w swoich chrystologicznych wypowiedziach nie rozróżniał niektórych terminów i wykorzystywał je jako synonimy, to może być to wytłumaczone przez jeszcze nie ukształtowany i niedokładnie sprecyzowany teologiczno-filozoficzny system terminów w V wieku. Św. Cyryl wyraził głęboką teologiczną koncepcję pomimo wciąż nie jednoznacznie sformułowanych pojęć.

EN

In this article are reviewed some peculiarities of St. Cyril of Alexandria’s Christological Terminology, that was used in his statement of the Christological dogma about union of the two natures in the single Person of Jesus Christ. It has been highlighted that the Archbishop of Alexandria had made use of the particular and original theological language to explain the mystery of Christ’s Incarnation. The author reveals the main Christological notion and the ways of usage of these terms by St. Cyril. The Analysis of the writings of the Archbishop of Alexandria proves that St. Cyril did not distinguish the terms φύσις, ὑπόστασις, πρόσωπον and he used them, as if they were obvious synonyms. Therefore it is extremely difficult to interpret the theological language the Archbishop of Alexandria. In the author’s opinion is that St. Cyril sought to ascertain the truth of the unity of the divine and human natures of Christ in one individual existence and could not find a unifying expression understandable by everyone. However, St. Cyril of Alexandria made an effort to formulate the Christian dogma of the union of the two natures in the single Person of Jesus Christ. The author of this article concludes that even if the Archbishop of Alexandria in his Christological word usage mixed and did not distinguish some terms and was using them as synonyms, it can be explained by not steady-state theological and philosophical terminology in the 5th century. St. Cyril expressed deep theological idea in spite of still ambiguous term formulations.

14

Jana Dunsa Szkota nauka o Osobie w Trójcy

51%

Huculak B. J.

Roczniki Teologii Dogmatycznej

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2011

|

tom 3

113-140

EN

The two main Christian truths, about the triune God and the incarnation of the Son, are deeply connected with each other, first of all because it is the Second Person of the Trinity, who assumed the human nature in the womb of the Blessed Virgin Mary. Also the question, who is Jesus Christ with respect to him, who for himself was the Father, and to him, whom he called Holy Spirit, marked out the way of the maturing of the doctrine about Holy Trinity. The key issue, how the trinity of these Subjects agreed with the unalterable truth of the unicity of God, was answered in distinct ways in Byzantium and in the Latin West, where the regula fidei was seized already by Tertullian about the year 200. The majority of the Greeks, devoted to Plotin and Origen, in the IV century rejected the teaching of the Council of Nicea, although later they accepted the word homo-oúsios (consubstantial), but explained it in the sence of homoi-oúsios (similar according to the substance); hence they are called „neo-Nicenes (Jungnizäner)”. Besides, in the Aristotelian current of the Western theology in the XIII century there apparered a coloureless essentialism and a concept of divine person as mere subsistent relation (relatio subsistens). Both these scarcities remedied blessed John Duns Scotus OFM, in whose footsteps – more than 300 years later – a large degree followed Francis Suarez SJ.

15

Translocation pathways for metabolites in developing ovules of Gentiana cruciata L., Gymnadenia conopsea [L.] R.Br., Gagea stipitata Merklin and Luzula pedemontana Boiss.et Reut.

51%

Shamrov I. I.

Acta Biologica Cracoviensia. Series Botanica

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2000

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tom 42

|

nr 1

EN

The metabolites in the ovule come from the receptacle, ovary wall and placenta. They are accumulated in the chalaza and then translocated in reproductive and somatic structures via a system of specialized tissues. The hypostase is of great importance because it lies at the boundary of the chalaza with the nucellus and integuments, and contacts the vascular bundle. In the megagametophyte, the cell walls, which have many outgrowths, receive metabolites from the hypostase via podium and postament tissues. Histochemical data on accumulation of proteins, polysaccharides, lignin and tannins in tissues during ovule and seed development are presented. The dynamics of these substances and the character of metabolism in tissues are suggested as indicators of metabolite flow.

16

Ovule and seed development in Vaccinium myrtillus L. [Ericaceae]

44%

Anisimova G. M. , Shamrov I. I.

Acta Biologica Cracoviensia. Series Botanica

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2000

|

tom 42

|

nr 1

EN

Ovule and seed morphogenesis in Vaccinium myrtillus was studied here for the first time. The gynaeceum is paracarpous. The ovules are developed at sutural-angular placentae. Periclinal divisions of the subepidermal cells of the placenta usually precede formation of the ovular primordia. The ovules are ana-campylotropous, medionucellate, unitegmic, leptochalazal and sessile. The initials and dynamics of different ovule structures were determined. The chalazal zone of the nucellus transforms into the postamento-podium. The integument is of dermal origin, with a typical endothelium. The ovule has a hypostase, which is initiated with the beginning of ovular primordium differentiation. It is cup-shaped in the mature ovule and consists of 2-3 layers. Their cell walls are not lignified. The nucellus, integumental parenchyma, endothelium and hypostase do not persist in the mature seed. The latter is exotestal. The embryo sac develops according to the Polygonum type. The endosperm is cellular, with micropylar and chalazal haustoria. The mature embryo is large and well differentiated into organs.