Vox Patrum, 2018, Vol. 70
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- ItemKilka uwag o wpływie hezychazmu na przedstawienie chrztu Chrystusa na przykładzie sztuki z terenów Królestwa Serbii(Wydawnictwo KUL, 2018) Piórecka, AgnieszkaThe influence of hesychasm on representation on Christ’s baptism isn’t so obvious as in the case of transfiguration, anastasis or koimesis. On the contrary to the mentioned above, it hasn’t had its own study. We can assume, that the rise of interest in hesychasm during the kingship of Milutin is connected to Milutin’s programme of translation important theological and philosophical texts into Serbian language. In all referred images, we can see a manifestation of the mystical light of God. In the case of transfigurations, koimesis and anastasis, this light is illustrated by mandorla (almond-shaped aureole) around Christ. In depictions of baptism, mandorla surround the dove of the Holy Spirit. In the Serbian art mandorla takes, repeatedly, very complicated shapes. Additionally, in the baptism and koimesis scenes, above Christ’s head, appear open doors of Heaven. This can emphasise presence of God.
- ItemMiejsce i rola wspólnoty monastycznej w Kościele według św. Augustyna(Wydawnictwo KUL, 2018) Kamczyk, WojciechThe monastic movement among Christians appeared rather spontaneously and initially it did not have any community dimension. When it began to take organized forms it encountered a wide variety of responses from other Christians, from some admiration to critique. The article attempts to answer the question of the meaning and the role of monastic communities towards the Church according to St. Augustine. It presents, how the Bishop of Hippo perceived the purpose of separating the communicty from society, and to what extent he was aware of the value of the involvement of monks in the life of the whole Church.
- ItemTerapeuci – żydowscy prekursorzy monastycyzmu chrześcijańskiego w De vita contemplativa Filona z Aleksandrii(Wydawnictwo KUL, 2018) Misiarczyk, LeszekThe article analyzes the most important aspects of the life of therapists, the Jewish precursors of Christian monasticism. The author advocates the datation of the De vita contemplativa for the years 40-41 of the first century and presents arguments for the authorship of Philo. Then he emphasizes the apologetic nature of the text and its content. The author is in favor of the hypothesis that therapists were not essenes, but a separate group of ascetics in Judaism of the 1st century AD. He is not convinced by the hypothesis that the Philo’s treaty is a literary fiction and the presentation of an ideal community. Too many details in the text contradict this opinion and even indicate that Philo himself knew the life of therapists from autopsy. Direct influence of therapists on Christian monastic life is impossible to demonstrate, while indirect influence manifests itself in the following elements poor clothing, modest meals: bread, salt and water, devoting little attention to the needs of the body - only as much as necessary for life, getting rid of ownership by giving it to the closest relatives, praying at sunrise, praying with hands raised to heaven, practicing allegorical exegesis of the Old Testament, living in continence. In the case of cenobites: common life under the direction of the superior, shared meals, common prayers, houses divided into a residential part and a monastery as a place of prayer.
- ItemAпофатична тріадологія та катафатична синергія у богословській думці Bасилія Bеликого(Wydawnictwo KUL, 2018) Zhukovskyy, ViktorArtykuł omawia problem rozróżnienia ontologicznego między Boską transcendencją oraz immanencją w myśli teologicznej Bazylego Wielkiego, Ojca Kościoła IV w. Autor przedstawia podstawowy aparat pojęciowy oraz terminologiczny stosowany przez Atanazego w jego antynomicznym podejściu do „pogodzenia” między apofatycznym i katafatycznym obrazem Boga. Analizuje on właściwości kluczowe tych dwóch wymiarów natury Boga. Szczególna uwaga została poświęcona analizie sunergicznego podejścia do odpowiedzi na pytanie: w jaki sposób Bóg, całkowicie oddalony w aspekcie ontologicznym od rzeczywistości stworzonej, może jednocześnie być aktywnie obecny w świecie i napełniać go? W tym kontekście autor analizuje pojęcia kluczowe, które wyrażają „wewnątrzboskie” oddalenie oraz aktywną bliskość Boga w odniesieniu do bytu stworzonego.
- ItemVignetten von Konstantinopel in den Mittelalterlichen und Frühneuzeitlichen Karten. Die Entwicklung eines Graphischen Topos der Stadt(Wydawnictwo KUL, 2018) Kochanek, PiotrArtykuł jest oparty na analizie 45 winiet Konstantynopola, które znajdują się na mapach powstałych w latach 775-1679. Opracowanie niniejsze zostało podzielone na dwie części. Pierwsza część zawiera „metryki” analizowanych map (1-41B), ułożone w porządku chronologicznym, oraz tabelę (I), w która umieszczono reprodukcje wspomnianych wyżej 45 winiet greckiej metropolii. Układ tej tabeli koresponduje z układem „metryk” map. Druga część artykułu składa się z siedmiu tabel (II-VIII), w których wykorzystano materiał z tabeli I. Te tabelaryczne zestawienia przedstawiają różne warianty graficznego toposu Konstantynopola, a towarzyszą im analityczne komentarze. I tak tabela II grupuje winiety prezentujące Konstantynopol jako miasto-twierdzę. Tabela III zbiera z kolei winiety, które wyobrażają Miasto w formie donżonu lub burgu. Tabela IV zawiera winiety, na których Konstantynopol posiada schemat bramy obronnej. Z kolei tabela V ukazuje ewolucję graficznego toposu miasta, w którym dominują elementy architektury sakralnej, podkreślając znaczenie Konstantynopola jako jednej ze stolic Pentarchii. Natomiast tabela VI zbiera mini-weduty greckiej metropolii. Z kolei tabela VII ukazuje fortyfikacje Miasta z profilu, a naprzeciw nich lokalizuje genueńską dzielnicę Pera, leżącą po drugiej stronie Złotego Rogu. Wreszcie ostatnia tabela (VIII) przedstawia te winiety, których graficzna treść nie przystaje do żadnego z wyżej wymienionych toposów. W konsekwencji artykuł wyróżnia sześć graficznych toposów Konstantynopola (tab. II-VII), uchwytnych na jego kartograficznych winietach między rokiem 775 a 1679.
- ItemRoma capta! – Uwagi na temat relacji o zdobyciu Rzymu w 410 i 455 r. w dziełach wybranych autorów późnoantycznych(Wydawnictwo KUL, 2018) Wilczyński, MarekIn the presented article the author analyses depictions of sieges and captures of Rome in the years 408-410 and 455 passed on by selected authors of Latin and Greek sources from the late antique. The scope of the research included sources containing more extensive narratives, while sources containing only laconic annual information solely about the fact of capturing the city were rejected. In the depictions of the capture of Rome by Alaric in 410 the authors rather tend to seek supernatural reasons, and less often logical explanations of the origin of the events, contrary to the depictions of the year 455, where one can find almost exclusively rational justifications for the course of events, determined by political situation. While discussing the events of the year 410 the authors oftentimes create their own original digressions and allow for deviations from the historic reality. The relations about the year 455 are consistent and show only minor differences. Contrary to later opinions, the capture of Rome in 410 was not considered a gigantic tragedy outside Italy, although it was recognized as a breakthrough moment. For the eastern historians these events are remote, taking place in lands far from Constantinople and often their depiction is used to indicate the superiority of the Eastern Empire over the Western Empire. Sacco di Roma by Genseric in 455, which is referred more precisely and recognized as an element of significant history and politics of the East (Vandals corsair raids, Leo the Thracian’s expedition, recapturing Africa during the reign of Justinian I), is treated in an entirely different manner.
- ItemAquileienses clerici quasi chorus beatorum habentur (Hieronim, Kronika, rok 374). Przykład życia religijnego duchownych pod koniec IV wieku(Wydawnictwo KUL, 2018) Bastit-Kalinowska, AgnèsThe end of the fourth century sees the emergence, in the West, of several experiences of monastic life in the city for the bishop and a part of his presbyterium (Eusèbe of Vercelli, Martin of Tours, Paulin of Nola, Augustin of Hippo). A similar attempt, around the priest Chromace of Aquileia (before his episcopate, and maybe even later), is documented by some testimonies of Jerome from Stridon and Rufin from Aquileia for the years 370s. These testimonies are the object of the present study.
- ItemZnaczenie wyglądu zewnętrznego dziewic i mnichów w formacji duchowej w klasztorach Galii i Hiszpanii (VI-VII w.)(Wydawnictwo KUL, 2018) Wygralak, PawełThe article discusses the influence of the way of the monastic dress code on helping nuns and monks stay on their spiritual path during formation. The Focus of the study are the rules for nuns and monks developed in the 6th and 7th centuries in Gaul and Spain. The authors of the rules were convinced that the very strict requirements regarding the clothing, as well as the behavior, of consecrated persons, serve the practice of seeking virtue through poverty, obedience and humility. It was required that all the inhabitants of a monastery should wear simple habits with natural colors that no one could consider to be their property. Attention was also paid to the asceticism of sight and the way of walking, which served to preserve the virtue of purity. For the same reason, one was not allowed to take too many baths, except in the case of disease. The whole life of the celibate nuns and monks should be focused on the caring for the development of their spiritual life, and not on the pursuit of external appearance. The humble acceptance of poor attire, temperance in care for the body, and the ability to exercise self-control his eyesight, testified to the spiritual maturity of the nun and the monk.
- ItemŚlady egzegezy Filona Aleksandryjskiego w "De monastica exercitatione" Nila z Ancyry(Wydawnictwo KUL, 2018) Nieścior, LeonWe encounter in the Nil of Ancyra’s writing De monastica exercitatione at least a dozen instances of the allegorical interpretation of certain places in the Old Testament, where Nil of Ancyra’s exegesis seems to refer to the Philo of Alexandria’s interpretation. In a few places there are significant differences in interpretation, but Nil decisively continues or repeats exegetical ideas of Philo. In two cases, in a longer allegory about Joseph who seeks his brothers and about the ritual washing of the sacrificial calf (De monastica exercitatione 44-45 and 56), the dependence on Philo becomes verbal. The borrowings come most often from Legum allegoriarum libri, which seem to be especially close to Nil. However, the traces of Philo’s exegesis from other writings of the Alexandrian seem to show a wider knowledge of his works by the monk of Ancyra. There is a probability of indirect borrowing and indirect knowledge of Philo’s exegesis by Nil, by other authors, but we find no evidence of such medium. However, for example, Origen’s relationship with Philo in the exegesis of the concerned places is quite loose and does not give grounds for the seeking such medium. The Philo’s ascetic orientation to exegesis, his connection to Greek ethical philosophy, willingness to use the biblical allegory, these and other factors may have influenced Nil to seek inspiration by the Jewish philosopher. The predicted borrowings had also their consequences. The copying Philonian thought led to take over the ideas borrowed by others, including the elements of Platonism and Stoicism.
- ItemTeologiczne podstawy monastycznej mistyki nestoriańskiej (syro-orientalnej) w listach Jana z Dalijata(Wydawnictwo KUL, 2018) Uciecha, AndrzejThe article attempts to draw an outline of the mystic theology of the Nestorian monk John of Dalyatha (John Saba, „the Elder”), who lived at the border of what is now Turkey and Iraq at the turn of the 7th and the 8th centuries. His literary output consists of the letters and the homilies and belongs to the „golden age” of the East Syrian Christian literature. In line with the Nestorian Orthodoxy, John Saba denied the perception of the God’s nature, which was identified by him with the transcendent nature of Father. He accepted, however, a contemplation of God’s glory, understood as a radiance and a reflection of the invisible nature. John of Dalyatha was the only mystic who attempted to explain this distinction in the light of ideas of St. Paul (2Cor 3:18 and 4:6). The subject of the current analysis is the idea behind the expressions „remembrance of God” and „the world of changeability”. Unceasing looking at the God, and searching for Him deep into the heart is necessary for the development of mystical sensitivity. The psychological depth of John’s religious programme is striking. In the human soul, the heart is the place of a union with the God, as it was in „the Holy of Holies”. John conveys his spiritual experience, although he is fully conscious of imperfect means through which man can communicate the mysteries of God.
- ItemMiejsce ekfrazy w bizantynistycznej historiografii artystycznej(Wydawnictwo KUL, 2018) Smorąg Różycka, MałgorzataIn Byzantium, writing ekphrases was one of the standard literary skills, developed during school instruction. Yet, in Byzantine art history, the analysis of Byzantine ekphrases had long been beyond the scope of researchers who favoured rather the iconographic and formal comparative methods. It was not until the discovery of the role of rhetoric in the shaping of pictorial formulae and iconographic programmes of paintings, by H. Maguire, that the importance of ekphrases was fully recognised – especially as far as interpretation of the contents of art works and the understanding of mechanisms governing the development of iconographic and compositional programmes that ‘defied’ the canon were concerned. The examples of ‘reversed’ compositional schemes in the Christ’s Entry into Jerusalem scene in the Church of the Virgin at Daphni or the Holy Myrrhbearers at the Sepulchre in the Mileševa Monastery, discussed in the present paper, considered within a broad context of architectural space and the liturgy, have demonstrated that the Byzantine artist was able to freely shape his pictorial formulae while looking for new ways of visualising dogmatic content, especially in the period after the Iconoclastic Controversy (726-843). An example of Michael Psellos’ ekphrasis of an image of the Crucifixion further proves that also Byzantine writers were faced with a similar problem of finding adequate forms for expressing dogmatic content in keeping with the literary canon. In his description of the image, Psellos not only identified its particular elements (schemata) but also referred to the experience and knowledge of the recipient who was supposed to be able to discern in the picture also the reality that could not be represented using artistic means. Thus, the above affinity between the artistic and literary stances seems to release the researchers of Byzantine art from strict adherence to stereotypical interpretations in keeping with the methodological canon.
- ItemŚwięty Jan Chryzostom, Homilie do Drugiego Listu św. Pawła Apostoła do Koryntian (Hom. 1-3) (In epistulam II ad Corinthios argumentum et homiliae 1-3, CPG 4429)(Wydawnictwo KUL, 2018) Paciorek, Antoni
- Item„Et ait: «Faciamus hominem ad imaginem et similitudinem nostram»” (Rdz 1, 26). Próba egzegezy bizantyńskiej na przykładzie Komentarza do Księgi Rodzaju Anastazego z Synaju(Wydawnictwo KUL, 2018) Jóźwiak, MagdalenaThe Hexaëmeron, traditionally ascribed to Anastasius of Sinai may be one of the most important works of Christian mysticism from the Byzantine era. Three factors make it especially significant. First, it is one of the longest and most detailed surviving examples of Christian mystical exegesis as practiced in the Byzantine period. Second, this commentary is an extensive and unified exposition of the theology of an important Church writer. And finally, the Hexaëmeron is not only steeped in biblical literature, but also contains a large reservoir of quotes and paraphrases of the early Church Fathers on the first three chapters of Genesis. In this article, I analyzed book VI of the Commentary to the Book of Genesis (PG 89, 921-938) by Anastasius of Sinai, in which Anastasius comments, inter alia, the verse from Genesis 1, 26. The main goal of my analysis was to answer the question whether Anastasius – the Byzantine exegete – in her exegesis of the Holy Scriptures, using the earlier considerations of the Fathers of the Church, is at least to a small extent original or uncritical rewrites the previous interpretations, not including any of these interpretations?
- ItemDialog filozofii z historią: zagadkowy wstęp do Historii powszechnej Teofilakta Simokatty(Wydawnictwo KUL, 2018) Kotłowska, AnnaThe paper seeks to propose an interpretation of Dialogue between History and Philosophy – prefatory to Simocattes’ History. In the author’s opinion, this brief text deprived of literary value, provides for Theophylactus’ peculiar attempt to justify his actions and behavior during the usurpation of Phokas (602-610). Vague mythological metaphors were meant to divert attention from certain biographical facts and to redirect the discussion to the sphere of universal reflections on the rules of power, thereby releasing Theophylactus from potential liability. Therefore, the Dialogue should be understood as a text of an apologetic nature, written from authors’ personal perspective. Such interpretation differs from the few previous ones which, although scarce, have excessively highlighted rhetorical aspects of the text, suggesting even that it has been written at a request of the new government.
- ItemPewniejsza nadzieja? Zachęty do życia monastycznego w epistolografii IV i V wieku(Wydawnictwo KUL, 2018) Wysocki, MarcinThe turn of the 4th and 5th centuries is a period of exuberant development of a monastic life in the West. This fact was also reflected in the correspondence of the authors of this period (Ambrose, Augustine, Jerome and Paulinus Nolensis of Nola), who are considered to be the fathers of the Western monasticism. Many people entered the path of life devoted to Christ voluntarily and without dilemmas, but there were also those who were encouraged to make this decision and yet they felt some resistance. Of this we can also find testimonies in the letters of the authors mentioned above. Among their nearly 500 letters, we find only seven that relate to the theme of calling and encouragement to the monastic life. They are directed to only three people (two soldiers and wealthy married couple), which, however, are an example of serious dilemmas and problems with entering the path of monastic life. The authors show in their letters arguments for taking up monastic life and ways of its implementation. The letters show a better and more perfect life. In letters there is no call for leaving the world in a literal way, but only a peculiar “abandonment” of the world, and above all a profound eschatological dimension of such a decision. There is a deep hope that for abandoning what is earthly, a reward that transcends earthly goods awaits for a man who undertakes a monastic life. In the face of the vanity of the world, its worries and problems, certainly a better hope is shown in the encouragements of the letters.
- ItemKolorystyka szczegółów geograficznych w Notitia dignitatum pars orientis według rękopisów Oxoniensis Canonicianus misc. 378 i monacensis latinus 10291(Wydawnictwo KUL, 2018) Wiewiorowski, JacekThe text analyses the reality of the colours used in the topographical allusions of the insignia of late Roman officials, known from the Notitia dignitatum in partibus Orientis from the turn of the 5th century, preserved in Oxoniensis Canonicianus Misc. 378 and Monacensis Latinus 10291 - Not. Dig. Or. 28, 29, 31, 34, 36, 38, 39, 37. The author links the accuracy of colours used by the illustrators of the insignia with the intention of the Notitia dignitatum to give the emperor and other members of late Roman elite a relatively coherent picture of the geographically remote regions of the Eastern Roman Empire. He subsequently relates it to the functioning of human brain as a pattern recognizer shared universally by human beings, despite that colour perception among Humans is strongly affected by culture and calling for the inclusion of data collected by evolutionary psychology and other evolutionary research in historical studies.
- ItemOpieka nad chorymi jako droga do świętości według św. Doroteusza z Gazy(Wydawnictwo KUL, 2018) Turzyński, PiotrThe article presents a part of spirituality of Saint Dorotheus of Gaza, the Palestinian monk and abbot from VI century. He wrote instructions and letters for monks in which one of the topics is also care for the sick. Dorotheus himself before became an Abba was educated in medicine and in monastery was responsible for infirmary. He underlines that after first step on the road of improvement which is purification man must fill his heart with good deeds. Care for the sick is one of them. Dorotheus is looking on disease in the light of Divine Providence. In this way the disease is a trial, but also body sickness could be medicine for the soul. If someone is looking after the sick he has an opportunity to learn humility and wisdom of life. Dorotheus invites monks to do this disinterestedly. By that means sickness becomes a way to holiness.
- ItemCar bułgarski Piotr (927-969) w bizantyńskiej historiografii X-XII wieku(Wydawnictwo KUL, 2018) Leszka, MirosławByzantine historians tied Peter primarily with the establishment of the lasting peace with the Empire in 927. In the sources that present the events from before the reign of the emperor Nikephor Phokas (963-969), when the relations between both states deteriorated, Peter is commonly portrayed as a peacemaker, a deeply religious man, accepting of the Byzantine way of understanding the role of the ruler in religious matters. However, Byzantine authors point out that Peter was able to successfully secure his position and ruthlessly deal with his enemies. The sources describing the events from the last years of his reign portray him as a prideful person, daring to stand up against the Byzantine basileÚj, and who gets rightfully and severely punished for his actions. It should be noted that most often the Byzantine authors did not describe their attitude towards Peter, and did not judge him directly. This results in the reader having to build the image of the Bulgarian ruler himself, based on how the sources describe the events concerning his reign.
- ItemWczesnochrześcijańskie ruchy paramonastyczne na podstawie Diversarum hereseon liber Filastriusza z Brescii oraz innych katalogów herezji(Wydawnictwo KUL, 2018) Szram, MariuszThe catalog of the heresies of Filastrius of Brescia, like other early Christian collections of informations about heterodox movements at the time, testifies the existence of groups characterized by excessively rigorous asceticism. Their description is the subject of the article. Most of these unorthodox paramonastic movements were based on the Gnostic and Manichean assumptions. The groups that accentuated the exaggerated role of prayer, among which the Messialians were the leaders, have gained wide coverage. Descriptions of their activities take up a lot of space in the early Christian catalogs of heresies, especially in the case of John of Damascus. Filastrius, however, for some reason misguided the activity of the Messalians. This fact requires a careful treatment of the historical credibility of his work on heresies.
- ItemWizerunek pustyni i jej mieszkańców w świetle świadectw Świętych Ojców z Synaju(Wydawnictwo KUL, 2018) Wolińska, TeresaWe owe important testimonies about local nomads to monks and pilgrims visiting Sinai. The information about them can be found in the works of Nilus of Sinai, Nilus of Ancyra, Ammonius, Jerome, Anastasius Sinaita or John Moschos. The image of the nomads, both Arabs and Blemmyds is painted in rather dark colours. The Christian authors pointed to the fact that they did not have permanent residences, nor cultivated land, but lived on what they hunted or robbed. They devoted much attention to the attacks of the nomads on monasteries, hermits and pilgrims. They also reported the fate of the latter in captivity. They were shocked by Saracen beliefs, the cult of al-Uzza, identified with Aphrodite and bloody victims, especially human, although the latter has often been questioned by researchers. It seems that such practices may have happened, although rarely. Those Saracens who had adopted Christianity were presented in a different manner. They were allies of monks and hermits, defending them fromtheir pagan brothers. Even if their customs had not radically changed, for the Christian writers they were no longer barbarians. In the written sources, there is little information about collaboration between ascetics and nomadic communities, although we know from the archaeological sources that it took place, even in the form of trade exchange.