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1
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Rozwój teologii monastycznej w okresie po soborze chalcedońskim

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Jasiewicz A.
Seminare. Poszukiwania naukowe
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2012
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vol. 32
191-198
EN
The role of the monks in the triumph over iconoclasm illustrates their traditional involvement in theological debates; monasticism thus appears not only as a school of spiritual perfection but also as a body, which feels responsibility for the content of the faith and for the fate of the Church as a whole. At the same time, the particularity of the monastic polity and ideology, its foundation upon the notion that "the Kingdom of God is not of this world", and its opposition to all compromises with "this world’s" requirements gave rise to a theology, which can properly be called "monastic". In contrast with the formal conservatism of official ecclesiastical circles and in opposition to the traditions of secular Hellenism, this theology happened also to be the most dynamic and creative current in Christian thought as a whole.
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Dzieje świętych wizerunków w chrześcijaństwie – zarys historii

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Jasiewicz A.
Seminare. Poszukiwania naukowe
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2011
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vol. 29
237-241
EN
Icon painting emerged in the Byzantine Empire - the Christian empire of the Hellenistic East during the years 330-1453 - as a fully fledged and widely spread art around 500 BC. The first steps in this art were taken in the early Christian art of painting including those examples found in the catacombs in the 2nd and 3:d centuries. It is an original, highly formalized art influenced by classical Greek art and Egyptian Hellenistic art as well as other art traditions especially Syrian. During the reign of Justus the Great who ruled in the Byzantine Empire for forty years (527-565), the Byzantine art of icon painting flourished. It continued to do so until the outburst of the Iconoclasm in 726. That year the emperor Leo III decreed that painting or using icons was to be regarded as idolatry. The Iconoclasm lived on, with a few intermissions until 843. From 843, when the church conquered the iconoclasm, the art of icon painting was revived, this time until the fall of Constantinople in 1453. This era was a golden age for the icon. During this second period of icon painting, its principal prototypes were shaped and the habit of adorning churches with icons was established.
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Scala Paradisi św. Jana Klimaka jako arcydzieło duchowości- struktura, styl i cel pisma czasów upadku i przemiany Imperium Rzymskiego na Zachodzie

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Jasiewicz A.
Polonia Sacra
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2011
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issue 29(73)
165-178
EN
St. John Climacus also known as John of the Ladder, John Scholasticus and John Sinaites, was a 7th century Christian monk at the monastery on Mount Sinai. He is revered as a saint by the Roman Catholic, Oriental Orthodox, Eastern Orthodox and Eastern Catholic Churches. Of John’s literary output we know only the Climax (Latin: Scala Paradisi) or Ladder of Divine Ascent, composed at the request of John, Abbot of Raithou, a monastery situated on the shores of the Red Sea, and a shorter work To the Pastor (Latin: Liber ad Pastorem), most likely a sort of appendix to the Ladder. The Ladder describes how to raise one’s soul and body to God through the acquisition of ascetic virtues. Climacus uses the analogy of Jacob’s Ladder as the framework for his spiritual teaching. Each chapter is referred to as a „step”, and deals with a separate spiritual subject. There are thirty Steps of the ladder, which correspond to the age of Jesus at his baptism and the beginning of his earthly ministry. Within the general framework of a 'ladder', Climacus’ book falls into three sections. The first seven Steps concern general virtues necessary for the ascetic life, while the next nineteen (Steps 8–26) give instruction on overcoming vices and building their corresponding virtues. The final four Steps concern the higher virtues toward which the ascetic life aims. The final rung of the ladder–beyond prayer (proseuche), stillness (hesychia) and even dispassion (apatheia) – is love (agape). Originally written simply for the monks of a neighboring monastery, the Ladder swiftly became one of the most widely read and much-beloved books of Byzantine spirituality. This book is one of the most widely-read among Orthodox Christians, especially during the season of Great Lent which immediately precedes Pascha (Easter). It is often read in the trapeza (refectory) in Orthodox monasteries, and in some places it is read in church as part of the Daily Office on Lenten weekdays, being prescribed in the Triodion. St. John’s feast day is March 30 in both the East and West. The Eastern Orthodox Church additionally commemorates him on the Fourth Sunday of Great Lent. Many churches are dedicated to him in Russia, including a church and belltower in the Moscow Kremlin. John Climacus was also known as „Scholasticus”, but he is not to be confused with St. John Scholasticus, Patriarch of Constantinople.
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Historia kształtowania się Modlitwy Jezusowej

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Jasiewicz A.
Seminare. Poszukiwania naukowe
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2008
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vol. 25
403-411
EN
The practise of the Jesus Prayer „The Lord Jesus Christ, Son of David, have mercy on me”, though it reaches with origin far antiquity, however also today is alive and receive in Orthodox Church. We notice, also the interest from side of Catholic Church, so why is proper to acquaint with rich history shaping of the Prayer Jesus, and also with biblical premises and values of this prayer for man of day XXI age. Holy Writing is the first of all source the Prayer of Jesus, because already Old Testament shows how for Israelite the great meaning have God's Name, while New Testament shows method of prayer. The basis of Jesus Prayer is the fragment about blind beggar the Bartimaeus, which at gates of Jericho with creed scream: "Jesus, Son of David, have mercy on me" (Mac 10, 47). The fathers of desert and the monks of Egyptian, Syrians, Synais and especially fathers of Mountain the Athos took over these the call of Bartimaeus as theirs incessant prayer. From this time we know method Jesus prayer, which today interest not only Eastern Christianity how also and Western.
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„Widzieć boga w sposób niewidzialny” – pojęcie visio Dei u św. Augustyna

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Jasiewicz A.
Seminare. Poszukiwania naukowe
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2011
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vol. 30
235-243
EN
Augustine’s visions are one of the most influential accounts of mystical experience in the Western tradition, and a subject of persistent interest to Christians, philosophers and historians. This article explores Augustine’s account of his experience as set down in the Confessions, and explores his mysticism and visio Dei. Even so, if, broadly described, the characteristics of mysticism generally defined as being the possession of a most penetrating intellectual vision into things divine, and a love of God that was a consuming passion, then Augustine merits consideration.235-243
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The Mystery of the Lord’s Nativity in the Sermons of Leo the Great

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Jasiewicz A.
Ruch Biblijny i Liturgiczny
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2013
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vol. 66
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issue 1
PL
Jednym z piewców misterium Bożego Narodzenia był papież, św. Leon Wielki. Znamy dobrze działalność św. Leona dzięki jego przepięknym kazaniom – zachowało się ich niemal sto, zapisanych wspaniałą i jasną łaciną, oraz dzięki jego listom – ok. stu pięćdziesięciu. Wśród jego kazań znajdujemy te, które najbardziej nas interesują: na Narodzenie Pańskie (11 mów) i na Objawienie Pańskie (8 mów). Z tego materiału źródłowego staram się przybliżyć główne myśli naszego autora dotyczące misterium Bożego Narodzenia. Najpierw zatrzymuję się na duchowych owocach Tajemnicy Wcielenia, następnie ukazuje przyjście Pana jako objawienie się Miłosierdzia Bożego, a przy końcu wskazuję na postawę, jaką człowiek powinien zająć wobec tajemnicy Bożego Narodzenia. Tak streszcza swoją naukę: „Uciekając się bowiem znowu do miłosierdzia Bożego – co w tak niewysłowiony sposób ku nam zstąpiło, że Stwórca ludzi zechciał stać się człowiekiem – poznajemy siebie w Tym, któremu Boską część oddajemy” (Na Narodzenie Pańskie 8). 
EN
Pope Leo the Great left a rich patrimony of letters and sermons, which were created as a result of his constant pastoral care for the community of Rome and for all the churches. The preserved collection contains about a hundred of sermons and about one hundred and fifty letters, all written in Latin. Among his sermons the ones that interest us the most are: on the Feast of the Nativity (11 sermons) and on the Feast of the Epiphany (8 sermons). On the basis of these source texts an attempt to elaborate on the main thoughts concerning the mystery of the Nativity is made. First the spiritual fruits of the Mystery of Incarnation are discussed, then the Divine Mercy and lastly – the approach of the faithful to the mystery of the Lord’s Nativity. Pope Leo summarises his teachings in the following way: “If we have recourse to that unutterable condescension of the Divine Mercy, whereby the Creator of men deigned to become man, by it we shall be raised to the nature of Him whom we adore in ours” (Sermon VIII on the Nativity).
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Cel modlitwy Jezusowej w tradycji wschodniej

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Jasiewicz A.
Seminare. Poszukiwania naukowe
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2010
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vol. 28
7-13
EN
The Jesus prayer is very powerful in its simplicity. But it is not a method of meditation or simply a method to discipline the mind. It is much more. It enables us to participate in the life of Christ. It allows us to call Him into our thoughts and feelings continually, to make Him a part of our minds and hearts in a living way. This prayer brings Christ into every aspect of our life. It is with us no matter where we are or what we are doing. It eventually becomes a living part of us and is continually repeated in our heart. Remember, its aim is union with Christ and not some kind of spiritual experience or peaceful state. The Jesus Prayer has three important purposes. The first is worship as with all prayer. The second is a discipline to help our soul gain control our overactive brains and create stillness so the Holy Spirit can work through us and help us live the virtues in union with God. The third is deification.
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Symbolika krzyża u Ignacego Antiocheńskiego i Polikarpa ze Smyrny

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Jasiewicz A.
Seminare. Poszukiwania naukowe
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2012
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vol. 31
221-228
EN
St. Ignatius and St. Polycarp are the most famous names associated with the early church, Bishops and one of the apostolic fathers. In Ignatius’s letters the Cross is incorporated in a developed metaphor. The deeper meaning of this metaphor is : the instrument of the Redemption is the Cross. For him the Cross is the synthesis of Salvation. The Cross is considered as the tree of Life with its branches and fruits. In the same way as Ignatius, Polycarp, stresses the reality of Christ’s incarnation and passion.
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Monastycyzm synajski na przełomie VI/VII wieku - źródła historyczne i literackie

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Jasiewicz A.
Colloquia Theologica Ottoniana
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2011
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issue 2
105-118
EN
The first monastics came to the Sinai in their yearning to draw nigh to God in the midst of profound silence, isolation, prayer, and holiness. Centered at the site of the Burning Bush, the early anchorites settled throughout the south Sinai, where the traces of their chapels and cells can be seen to this day. They were moved by the same mystical longing that attracted monastics to the deserts of Scetis and the Wadi Natrun, or to the deserts in the Judaean wilderness. Many at the time lived in solitude during the days of the week, and gathered at a central chapel on the Lord’s day for common prayer and the celebration of the Divine Liturgy. It is estimated that by the seventh century there were some six hundred monastics living in the region of Sinai.
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Główne elementy Modlitwy Jezusowej

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Jasiewicz A.
Seminare. Poszukiwania naukowe
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2009
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vol. 26
297-303
EN
The Jesus Prayer, also called the Prayer of the Heart, is a short, formulaic prayer often uttered repeatedly. It has been widely used, taught and discussed throughout the history of the Eastern Orthodox Church. The exact words of the prayer have varied from the simplest possible involving Jesus' name to the more common extended form: Lord Jesus Christ, Son of God, have mercy on me, a sinner. He Jesus Prayer is composed of two statements. The first one is a statement of faith, acknowledging the divine nature of Christ. The second one is the acknowledgment of ones own sinfulness. Out of them the petition itself emerges: "have mercy." The hesychastic practice of the Jesus Prayer is founded on the biblical view by which God's name is conceived as the place of his presence. The Eastern Orthodox mysticism has no images or representations. The mystical practice (the prayer and the meditation) doesn't lead to perceiving representations of God (see below Palamism). Thus, the most important means of a life consecrated to praying is the invoked name of God, as it is emphasized since the 5th century by the Thebaid anchorites, or by the later Athonite hesychasts. For the Eastern Orthodox the power of the Jesus Prayer comes not from its content, but from the very invocation of the Jesus' name. Though the Jesus Prayer has been practiced through the centuries as part of the Eastern tradition, in the 20th century it also began to be used in some Western churches, including some Roman Catholic and Anglican churches.
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Znaczenie cudów w "Historii mnichów w Egipcie"

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Jasiewicz A.
Vox Patrum
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2012
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vol. 57
217-224
EN
The Historia Monachorum contains material which is instructive for social life in fourth century Egypt, for monasticism in its exterior aspects in Egypt, and for the spiritual and moral approach of visitors to Egypt in recording the account of the lives of the monks. One of the elements in the whole literature of early monasticism which is perhaps especially unfamiliar to the modern reader is the account it gives of miracles There are in the Historia Monachorum the miracles of clairvoyance; the miracles of healing; miraculous dreams and visions; and ‘nature’ miracles. These events are not seen primarily as mirabilia, as things to be wondered at for their strangeness, as being contrary to the course of nature. There are signs, and signs of the power of God. There are, moreover, signs that God is working as strongly now as he did among the prophets and apostles. They illustrate the virtus of the monks, and place them directly in the line of the biblical revelation of the power of God.
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Pseudo-Makary / Symeon Egipski, Homilia IV (49): Chrześcijanie powinni z gorliwością i roztropnością biec w wyścigu życia na arenie tego świata (Collectio I et II, CPG 2410 et 2411: Cursum stadii huius mundi attente et accurante absolvere oportet christia

100%
Jasiewicz A.
Vox Patrum
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2010
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vol. 55
903-917
PL
nie dotyczy
13
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Giovanni Climaco, La Scala del Paradiso, introduzione, traduzione e note a cura di Rosa Maria Parrinello, Letture Cristiane del primo millennio 41, Milano (Pauline) 2007, ss. 633.

100%
Jasiewicz A.
Vox Patrum
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2009
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vol. 53
713-715
PL
nie dotyczy
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