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THE QUESTION OF THE UNIVERSALITY OF THE MYSTICAL TEACHING OF JOHN OF THE CROSS IN THE AXIOLOGICAL PERSPECTIVE

100%

Kazmierczak Z.

Archeus. Studia z bioetyki i antropologii filozoficznej

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2008

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nr 9

23-26

EN

The article focuses on the problem how the mystical teaching of the Spanish Carmelite can be related to life of all people. It is shown that this teaching, and particularly the idea of the dark night of the senses, can only be valid within a framework of monastic life of the Discalsed Carmelite order. Although John rejects severe asceticism, the night of the senses cannot be conceived of without severe asceticism. In his opinion it is necessary to restrain not only deliberate but also indeliberate desires. Being in accordance with St. Paul's statements on married life, the mystic looks down on basic principles of lay people's lives (e. g. on an attachment to one's wife or children). He never accepts any way of justified experience of sensual pleasure. The conclusion of the article is that in spite of his declarations John's mystical doctrine cannot be regarded as objectively universal.

2

JAN SMREK (CONDEMNED TO ETERNAL THIRST)

88%

Habaj M.

Slovenská literatúra (Slovak Literature)

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2007

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tom 54

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nr 6

443-453

EN

The aim of the study is to determine a specific place of Jan Smrek's debut in the context of his poetry and to point out its organic connection with the following collections of poems, although typologically and aesthetically different from the first one book. With regard to Smrek's poetry as a whole, the author interprets the religious and Biblical residua of decadently symbolic provenience in his debut in connection with the philosophy of vitalism and Henri Bergson's idea of 'creative development'. The collection of poems 'Odsudeny k vecitej zizni' (Condemned to Eternal Thirst) (1922) used to be overlooked and excluded from the complex of the reflection just because of its religiously symbolic character that was aesthetically and noeticly much different from the following Smrek's 'sunny books'. The author identifies three basic semantic gestures and stylisations in connections with three cycles of the debut: mystically erotic gesture in 'Casa opojnosti' (The Bowl of Potency), gesture of suffering in 'Basnik bolesti' (The Poet of Sorrow) and redeeming gesture in the cycle 'Dnes milujem svoj den' (Today I Love My Day). He finds a gradual transformation from 'mystic' life to 'social' life, the conversion from introverted to extroverted attitude, transformation from the religious complex of motives to the complex of profanely - intimate motives. The symbolism of night is replaced by the symbolism of day. The development from passivity to activity and from eternity of 'mystical nights' to common 'speedy days' is influenced by Biblically coded sign of 'resurrection'. But in the end of the book it is replaced by civil assignment in the space and time. Conflict between asceticism and vitality is resolved for sake the latter one. In the study, the author tries to analyse Smrek's poetic model of the world overlapping aesthetic categories to the anthropologically ontological. In a connection with Bergson's philosophy of 'creative development' he interprets the Smrek's poetic works represented by his book 'Odsudeny k vecitej zizni' (Condemned to Eternal Thirst) as process of creation and integration human personality. The core of Smrek's poetic gesture he finds in a 'creator's' vision of a man - in calling to ongoing making of oneself and the world.

3

MONASTIC IDENTITY OF CONSTANTINE THE PHILOSOPHER AND METHODIUS AND THE FIRST SLAVIC TRANSLATIONS OF ASCETIC TEXTS

75%

Zozuľak J.

Konštantínove listy

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2022

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tom 15

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nr 1

3 - 10

EN

Before their arrival in Great Moravia, the Thessalonian brothers from Thessaloniki Constantine and Methodius lived in the Polychron monastery at Bithynian Olympus, which belonged to the most prominent monastic centres of the Byzantine Empire in the 9th century. There, they became acquainted with the Byzantine Hesychastic tradition, which served as the foundation for their own work and which they passed down to their disciples. The relative shortness of Constantine and Methodius’ stay in Great Moravia precluded the organizing of a monastic way of life in this territory. For this reason, Byzantine Hesychastic tradition only entered the Slavic cultural space with the help of their pupils, who transposed it to the Bulgarian Empire, where first monasteries appeared in the 10th century and became the centres of spiritual and cultural life. The first Slavic translations of ascetic texts The Longer Responses and The Ladder of Divine Ascent are directly linked to the period of establishing the monastic way of life in Bulgaria, on which Constantine and Methodius’ disciples significantly participated. These texts would become the practical handbooks on ascetic way of life for monks. Byzantine monastic practice and ascetic tradition had a marked impact not only on monks, but also on pious laypeople. For them ascetic texts became the models of virtuous life.

4

CHRISTIAN ASCETICS OF LATE ANTIQUITY AS A PHILOSOPHY AND ITS ECHO IN THE CULTURE OF OLD RUS’ (11TH – 13TH CENTURIES)

75%

Kroczak J.

Konštantínove listy

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2021

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tom 14

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nr 1

39 - 47

EN

The article attempts to show, first, that within the context of Patristic heritage the Christian asceticism of Late Antiquity can be seen as a Christian philosophy (different from one of the classical Greek) and, second, that this philosophy has found a ground in the Old Rus’. The evidence is gathered from relevant fragments of works by the Fathers of the Eastern Church, mainly by Gregory the Theologian and John Chrysostom. The choice of these Fathers is motivated by two facts: their works had been better known than other sources in the Old Church Slavonic translations; their writings attest to the concept of ascetics as a philosophy of a kind distinct from its Classical ancient form. The Patristic ideal of a philosopher is compared with the life and works of Theodosius of the Caves, the quintessential Saint of the Old Rus’ and Eastern Slavonic ideal of a virtuous person. Consulting the primary sources in Old Church Slavonic, the author suggests that Theodosius of the Caves does in fact confirm to the definition of a philosopher as offered by Gregory the Theologian.

5

DIOGENOV POSTOJ K ĽUDSKEJ SEXUALITE: HEDONIZMUS, ALEBO ASKETIZMUS?

75%

Kalaš A.

Filozofia (Philosophy)

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2016

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tom 71

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nr 2

119 – 130

EN

Diogenes’ attitude to sensual pleasure has been for a long time the object of cheap muckraking among laymen, as well as the cause of interpretational variety among the scholar authorities. In the present paper we propose several interpretative options offered by the doxographical records of Diogenes’ attitudes to human sexuality. The author identifies and compares two types of asceticism: the radical on one side and eudaimonistic or hedonistic on the other, which he further refers to as the „Oriental“ and „Greek“ respectively. It is argued, that Diogenes’ position may be classified as moderate, hedonistic asceticism, which is characteristic also for the Greek culture in general. The author also tries to prove that the specific Diogenes’ notion of justice as well as his public masturbation is fully compatible with his historically highly probable attitude to hedonistic asceticism.

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ST. MAXIMUS THE GREEK (ARTA, CA. 1470 – MOSCOW, 1556) AND HIS BYZANTINE WORLDVIEW AS HIS CONTRIBUTION TO SLAVIC INTELLECTUAL ETHICAL ENCODING

75%

Zajc N.

Konštantínove listy

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2020

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tom 13

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nr 2

99 - 110

EN

The paper investigates the foundations of the ethical values that shaped the deeply personal theology of St. Maximus the Greek. By providing the original evidence from his writings (as well as from manuscripts) and the precise biographical context, the author reveals significant disagreement between Maxim’s Russian co-speakers and his previous philological, ascetic and monastic experience, concerning the Byzantine system of education, especially the Byzantine consideration of divine wisdom and human knowledge. In particular, this paper analyses Maxim’s understanding of (Greek) grammar. It also discusses the question of ‘the Jesus prayer’ and its possible literal traces in the writings of Maxim the Greek. In conclusion, it seems that Maxim the Greek created a completely unique ethical system of intellectual knowledge that should be connected to the Athonite prayer and liturgical practice.

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OD VITA MONASTICA K VIA CYRILLOMETHODIANA BENEDIKTÍNSKE FUNDAMENTY CYRILO-METODSKEJ DUCHOVNEJ CESTY MEDZI NITROU A SKALKOU

63%

Judák V.

Konštantínove listy

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2021

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tom 14

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nr 2

14 - 25

EN

The time of Cyrillo-Methodian mission belongs to the most important periods in the histories of Slavic nations. Even nowadays we can still see the fruits of the Mission. Cyrillo-Methodian values and traditions were thanks to the Benedictine monasteries continuously preserved and kept. St. Andrew-Zorard and St. Benedict belonged to most important Benedictine–eremites who lived in the territory of Great Moravia. These monks adopted Syrio-Palestinian ascetic rules of eremic life, which were mostly practised at Oriental territories, from the brothers Sts. Constantine and Methodius. The rules were brought into life as it is mentioned in the Legend of St. Maurus, a contemporary living bishop of Pécs. Places where the Benedictines lived, namely the Monastery of Saint Hypolit at Zobor hill in Nitra and Skalka near the city of Trenčín, have remained important spiritual centres to this day.