Kształtowanie się idei ubóstwa dobrowolnego w Kościele patrystycznym: kluczowe kwestie
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Date
2021
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Wydawnictwo KUL
Abstract
Analiza tekstów patrystycznych pozwala wyciągnąć wniosek, iż dla Ojców Kościoła rozważających zagadnienia ubóstwa najważniejsze było przekonanie, że jedynie Bóg jest panem wszystkiego i wszystkich. Wynikają z tego dwie zasadnicze konsekwencje teologiczne. Po pierwsze – przynależność do Królestwa Bożego nie jest równoznaczna z posiadaniem bogactw na ziemi. Z czasem coraz częściej podkreśla się w teologii chrześcijańskiej właściwe użytkowanie dóbr. Po drugie – jeśli Bóg jest absolutnym właścicielem materii, to dla chrześcijan będących braćmi w Chrystusie właściwa jest jedynie wspólnota dóbr. Od powstania pierwszych wspólnot cenobickich w Kościele, tj. od IV wieku propaguje się formę ascetycznego wyrzeczenia się prawa do posiadania własności prywatnej. Od VI wieku naczelną cnotą cenobityzmu stało się posłuszeństwo, któremu zostało podporządkowane dobrowolne ubóstwo.
From the analyzed patristic texts (I to VI AC), it can be concluded that for the Fathers of the Church, when considering the issues of poverty, the most important thing was the conviction that God alone is the Lord of everything and everyone. There were are two main theological consequences to this. First, belonging to God's Kingdom was not the same as having riches on earth. With time, the appropriate use of goods became increasingly emphasized in Christian theology. Secondly, if God was the absolute owner of matters, then for Christians who are brothers in Christ, only the community of goods is proper. The reference to the example of Christ as being poor began at the turn of the third and fourth centuries. Since the emergence of the first cenobic communities in the Church, i.e. from the 4th century onwards, a form of ascetic renunciation of the owning of property started to be promoted. Since the 6th century, obedience took over as the supreme virtue of cenobitism, and voluntary poverty was made subordinate to it.
From the analyzed patristic texts (I to VI AC), it can be concluded that for the Fathers of the Church, when considering the issues of poverty, the most important thing was the conviction that God alone is the Lord of everything and everyone. There were are two main theological consequences to this. First, belonging to God's Kingdom was not the same as having riches on earth. With time, the appropriate use of goods became increasingly emphasized in Christian theology. Secondly, if God was the absolute owner of matters, then for Christians who are brothers in Christ, only the community of goods is proper. The reference to the example of Christ as being poor began at the turn of the third and fourth centuries. Since the emergence of the first cenobic communities in the Church, i.e. from the 4th century onwards, a form of ascetic renunciation of the owning of property started to be promoted. Since the 6th century, obedience took over as the supreme virtue of cenobitism, and voluntary poverty was made subordinate to it.
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Keywords
dobrowolne ubóstwo, Kościół patrystyczny, cnota cenobityzmu, voluntary poverty, patristic Church, virtue of cenobitism
Citation
"Vox Patrum", 2021, T. 79, s.131-144