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KOMENTÁŘ EUSEBIA Z KAISAREIE K NÍKAJSKÉMU VYZNÁNÍ VÍRY. ROZBOR EUSEBIOVA DOPISU KAISAREJSKÝM

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Dudzik P.

Studia theologica

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2013

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vol. 15

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issue 3

1–28

EN

The article contains a Czech translation of the Letter to the Diocese in Caesarea (Epistula ad Caesarienses) written by Eusebius of Caesarea in 325 from Nicaea, after the Nicene Creed was adopted by the council. It consequently focuses on Eusebius’ comments on the Nicene Creed, in which Eusebius draws attention to the new terminology of the Nicene Creed and attempts to expound it within his own theological position. Two of these new terms, the expressions from the substance of the Father and homousios with the Father, would seem to be particularly puzzling. Eusebius provides explanations in the letter of the two expressions at the expense of reduction or rejection of their usia part. From the substance of the Father is a phrase which according to Eusebius means nothing more than that the Son is from the Father. The uniqueness of the Son’s birth before all ages is expressed by Eusebius with additional terms. Homousios is expounded as a word implying the most exact likeness between the Son and the Father. This is the usual way used by Eusebius to explain the quality of the relationship between the Father and the Son in his other writings. For Eusebius the Nicene Creed is an anti-Arian creed including those terms for which satisfactory explanations cannot be found in his own teachings (which remained unchanged both during and after the Council of Nicaea), nor in the teachings of other participants in the council (or at least Eusebius does not suggest this in his letter).

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MARTYROLOGICKÉ PŘÍBĚHY VE 2. A 4. KNIZE MAKABEJSKÉ A JEJICH MOŽNÝ VLIV NA ŘECKÉ KŘESŤANSKÉ MUČEDNICKÉ TEXTY

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Dudzik P.

Studia theologica

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2013

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vol. 15

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issue 2

169–183

EN

The article compares how 2 and 4 Maccabees present stories of Jewish martyrs (Eleazar and seven brothers) and pays attention to formation of martyrological topoi in the 2 and 4 Maccabees and in early Christian marytrological narratives. The author of the 4 Maccabees accepts and expands topoi of the 2 Maccabees, but surprisingly he freely formulates them and does not accept phrases from 2 Maccabees (with one exception in 4 Macc 9,1 from 2 Macc 7,2). All motifs and topoi of the 2 and 4 Maccebees are used in the early Christian martyrological texts, but again there are no traces of acceptance of longer phrases (with the exception of Mart. Polyc. 2,3 from 4 Macc 11,26). The author of the 4 Maccabees accepts many expressions of Greek aretai terminology and he uses agonistic metaphors. The use of the word “endurance” (ὑπομονή) as the expression of virtue of the martyr in preference to other terms, as well as presence of the phrase “like a noble athlete”, seem to be innovations common both to the 4 Maccabees and to the Christian marytrological texts. Importance of the 4 Maccabees for the Christian marytrological narratives can be traced in influence of certain types of martyrs, especially of old man Eleazar and brave mother encouraging the youngest of the seven brothers. These types of martyrs exercised their influence on the narratives in Martyrium Polycarpi (especially in chapter 2) and Martyrium Lugdunensium (martyrs Potheinus, Blandina and Ponticus).

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PSEUDO-ANTHIMOS, O SVATÉ CÍRKVI. SVĚDECTVÍ O POLEMICE MARKELLA Z ANKÝRY S EUSEBIÁNY?

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Dudzik P.

Studia theologica

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2010

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vol. 12

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issue 4

33-50

EN

The article deals with a short polemical treatise De sancta ecclesia (SE). It offers a translation of the whole treatise into Czech and an analysis of SE, especially of its second half, in which the teaching of the Arians and the Eusebians is rejected. In the prologue of SE, the one Catholic church is distinguishes from heresies. A catalogue of older heresies follows, in which the author of SE sees the origins of the wrong Arian and Eusebian opinions. In the second half of SE, several Arian and Eusebian expressions and statements are condemned. Each of the statements is linked with a statement of an older heretic. SE could hardly be written before the third quarter of the fourth century, because it mentions the dispute about the divinity of the Holy Spirit. The author of SE, at least in the present form, could not be Anthimus, as it is assumed in the manuscripts, because Anthimus was martyred in the Great Persecution under Diocletian. The author of SE was familiar with the dispute between Marcellus of Ancyra and the Eusebians in the thirties of the fourth century, but also with the way, how Athanasius of Alexandria argued against the Eusebians (especially in the third of his Orations Against the Arians). On the contrary, arguments based on the analysis of quotations from the Bible, often used by Marcellus, are almost completely¨missing from SE and in the quotes of the statements of the Eusebians expressions are found not used in the debate between Marcellus and the Eusebians and known from the treatises of Athanasius. Marcellus of Ancyra could be the author of SE (as it is assumed by the modern scholars) on the condition that in SE Marcellus accepted partly the ay, how Athanasius argued against the Eusebians, and that he resigned to his favoured argumentation from the Bible.

4

Slunce a stan jako obrazy pro vtěleného Krista? Žl 18,5c LXX v exegetických spisech Eusebia z Kaisareie

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Dudzik P.

Studia theologica

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2014

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vol. 2

82-90

EN

The article introduces and compares two different commentaries on Psalm 18:5c LXX found in the writings of Eusebius of Caesarea Eclogae propheticae and Commentaria in Psalmos. The commentary in Eclogae is based on the Greek translation of Ps 18 in the Septuagint and is Christological. Verse Ps 18:5c LXX is expounded as a metaphor of the unity of the Godhead and the human body in the Son. The explanation in Commentaria uses nonSeptuagint Greek translations, it adopts a more literal reading according to which verses Ps 18:5c–7 LXX convey the sun´s dutiful service in the sky to its Creator and Lord. The commentary in Eclogae displays an in all probability earlier, theologically more courageous exegesis, the explanation in Commentaria is more biblical, with the elucidation of the passage with the Scripture itself (a reference to Genesis 1:16–17).

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Nicene terminology defended by Athanasius of Alexandria in "De Decretis Nicaenae synodi" and the possible influence of Eusebius’ "Epistula ad Caesarienses"

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Dudzik P.

Vox Patrum

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2014

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vol. 61

123-135

PL

Celem artykułu jest porównanie dwóch narracji teologicznych – zawartych w Epistula ad Caesarienses Euzebiusza z Cezarei i De decretis Nicaenae synodi Atanazego Aleksandryjskiego – prezentujących orzeczenia Soboru Nicejskiego i mających na celu doprowadzenie do uznania Credo nicejskiego. W niniejszym opracowaniu została dokonana przede wszystkim analiza rozdziałów 19. i 20. De decretis Nicaenae synodi, w których mogą być obecne sugestie polemiczne w stosunku do sformułowań z listu Euzebiusza. Obiektem badań jest także zawarta w De decretis Nicaenae synodi 24 dwustopniowa struktura definicji ÐmooÚsioj, która może mieć swoje źródła w liście Euzebiusza. Godny prześledzenia jest także fragment 25. dzieła Atanazego zawierający ukryte aluzje do wzmianki o nicejskich poprzednikach w piśmie Euzebiusza. Na podstawie analiz tych fragmentów wydaje się, że Atanazy dokładnie rozważył argumenty i słabe punkty wywodów Euzebiusza i stało się to podstawą do jego własnej narracji teologicznej broniącej nicejskiego wyznania wiary.

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KOMENTÁŘ EUSEBIA Z KAISAREIE K NÍKAJSKÉMU VYZNÁNÍ VÍRY. ROZBOR EUSEBIOVA DOPISU KAISAREJSKÝM

MARTYROLOGICKÉ PŘÍBĚHY VE 2. A 4. KNIZE MAKABEJSKÉ A JEJICH MOŽNÝ VLIV NA ŘECKÉ KŘESŤANSKÉ MUČEDNICKÉ TEXTY

PSEUDO-ANTHIMOS, O SVATÉ CÍRKVI. SVĚDECTVÍ O POLEMICE MARKELLA Z ANKÝRY S EUSEBIÁNY?

Slunce a stan jako obrazy pro vtěleného Krista? Žl 18,5c LXX v exegetických spisech Eusebia z Kaisareie

Nicene terminology defended by Athanasius of Alexandria in "De Decretis Nicaenae synodi" and the possible influence of Eusebius’ "Epistula ad Caesarienses"