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1

„Obcy” i „przybysze”. Od statusu cywilno-prawnego do eklezjologii wyobcowania

100%

Paczkowski M. C.

Vox Patrum

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2006

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vol. 49

511-529

IT

1Pt e scritta „ai pellegrini della diaspora”, ai quali e poi rivolta l’esortazione a comportarsi eon timore nel tempo del loro „pellegrinaggio” e ad astenersi dalie concupiscenze della carne. Alle nozioni scritturistiche va aggiunta osservazione che nella sua prima fase il cristianesimo era costituito da minoranze che vivevano tra loro in una situazione geografica di isolamento.

2

Biblia i filozofia w konfrontacji Bazylego Wielkiego z apolinaryzmem

100%

Paczkowski M. C.

Vox Patrum

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2017

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vol. 68

217-241

EN

This article presents the role played by philosophy and biblical exegesis in controversy with Apollinarius of Laodicea. First of all it tries to present the general context of the dispute, then to develop Basil’s theological thinking and apply it to the problematic Christological field, where Apollinarius directed his challenge. Faced with the anthropological-soteriological problem relating to the defence of the integrity of Christ’s human nature, Basil draws on Stoic and Neoplatonic philosophical tradition. Then, this paper focuses attention on Basil’s interpretation of some biblical passages in the confutation of Apollinaris’ doctrine. Basil had started the controversy by describing Apollinarius as supporter of fabulous theories, which are not based on the Scriptures, and of Judaizing ideas which concerned the eschatological renewal. Generally, the Cappadocian prefers to distance himself from Apollinaris and does not intervene in complete manner on the theological debate. The bishop – monk tries to unmask the errors of the opponents’ theories starting with the correct interpretation of the scriptural passages used by Apollinarius. In some points of his works, the Cappadocian insists that the Savior had a soul capable of feeling and suffering. According to the bishop of Caesarea some of anthropological and philosophical principles used by Apollinaris, along with the distorted reading of biblical texts, revealed the ambiguities and the inconsistencies of his arguments.

3

Od „tronu świętego Jakuba” do patriarchatu jerozolimskiego

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Paczkowski M. C.

Vox Patrum

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2012

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vol. 58

9-33

EN

The place of beginning of the Christian community was called „the Upper Church of the Apostles” in Mount Zion. It became the seat of the Mother Church under the leadership of fourteen bishops of Jewish stock from the beginning until the reign of Constantine. The authority of the bishops was symbolized by the throne of St. James. The complete transformation of Jerusalem into a „Roman city” operated by Emperor Aelius Hadrian meant the end of the Jewish hierarchy in the Mother Church and the emergence of a new leadership of Gentile origin. Until the time of bishop Maximus the Holy Sepulcher became the center of the Gentile Church. In the IV century we can say the growing rivalry between Caesarea and Jerusalem and appearing of many members of the hierarchy and the monastic communities participated very energetically in the problems of the local Church. In the time of Cyril of Alexandria can be seen the support given to him by the Palestinian bishops. The alliance Jerusalem – Alexandria would last until the beginning of the council of Chalcedon. At that time Juvenal of Jerusalem was striving for the recognition of patriarchal status for the see of the Holy City, decided to go over to the opposite side, formed by Constantinople, Rome and the Antiochenes, thus abandoning the „monophysite party”. Thanks to this dramatic change, the Church of the Holy Land was able to associate itself officially with the dogmatic decision of Chalcedon and the Metropolitan of Jerusalem was elevated to the status of Patriarch.

4

Chrystologia Hieronima na tle teologii palestyńskiej przełomu IV i V wieku

100%

Paczkowski M. C.

Vox Patrum

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2005

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vol. 48

159-186

EN

The Palestinian Church gave the remarkable contribution to patristic Christology. Origen and Eusebius gave the response to the developments of theology and dogma. This particular view of Christology was fostered the special conditions of the Holy Land, as one can see at first in the fourth century with Cyril of Jerusalem, then with Jerome in the fifth. The Holy Land was very favourable to a process of synthesis among different theological traditions and Jerome follows faithfully the footsteps of Origen.

5

Obecność franciszkańska w Egipcie od końca XVIII wieku do czasów współczesnych

100%

Paczkowski M. C.

Saeculum Christianum. Pismo Historyczne

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2023

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vol. 30

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issue 1

EN

After more than five centuries of Franciscan presence in Egypt, the situation changed due to Napoleon’s expedition to the banks of the Nile. This fact marked the period of European influence in that region. In some ways, a favorable situation was created for the development of the Roman Catholic community. However, the Franciscan apostolate was not easy. The golden period for the pastoral activity of the Franciscans began with the opening of the Suez Canal. For decades Europeans shaped the character of the pastoral activity in Egypt. In the first half of the 20th century, the Franciscan presence in Egypt grew continuously. With the outbreak of World War II and the establishment of the Arab Republic of Egypt, the situation changed. The Europeans were leaving the country and the Catholic communities were rapidly shrinking. The exodus of Europeans made it necessary to profile new forms of Franciscan presence and to turn to the local population. However, the Franciscan mission did not lose its specificity. Continuing their pastoral care for the remaining faithful, the friars focused their activities on the apostolate among the Copts and also established the Franciscan Center for Oriental Studies in Cairo.

PL

Po ponad pięciu stuleciach obecności franciszkańskiej w Egipcie sytuacja uległa zmianie. Stało się to z powodu wyprawy Napoleona nad Nil. To moment, w którym rozpoczął się okres wpływów europejskich w tamtym regionie. Pod pewnymi względami wytworzyło to także sprzyjające warunki do rozwoju wspólnoty rzymskokatolickiej. Apostolat franciszkański nie był jednak łatwy. Złoty okres dla duszpasterstwa franciszkańskiego nastąpił w chwili otwarcia Kanału Sueskiego. Europejczycy przez dekady nadawali ton charakterowi działalności franciszkańskiej. W pierwszej połowie XX wieku obecność franciszkańska w Egipcie mogła rozwijać się bez przeszkód. Z chwilą wybuchu II Wojny Światowej i powstania Republiki Egiptu sytuacja uległa zmianie. Europejczycy opuszczali Egipt, a wspólnota katolicka szybko się kurczyła. Odpływ Europejczyków spowodował konieczność sprofilowania nowych form obecności franciszkańskiej i zwrócenie się w stronę miejscowej ludności. Zaczęto bardziej starać się o lokalne powołania. Misja franciszkańska nie straciła jednak swojej specyfiki. Szczególny zakres aktywności stanowi duszpasterstwo Koptów i praca naukowo-badawcza we franciszkańskim Centrum Studiów Wschodnich w Kairze.

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5 Paczkowski M. C.

„Obcy” i „przybysze”. Od statusu cywilno-prawnego do eklezjologii wyobcowania

Biblia i filozofia w konfrontacji Bazylego Wielkiego z apolinaryzmem

Od „tronu świętego Jakuba” do patriarchatu jerozolimskiego

Chrystologia Hieronima na tle teologii palestyńskiej przełomu IV i V wieku

Obecność franciszkańska w Egipcie od końca XVIII wieku do czasów współczesnych