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1

Grzech jako choroba duszy w homilii św. Bazylego Wielkiego "O tym, że Bóg nie jest sprawcą zła"

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Osek E.

Vox Patrum

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2006

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vol. 49

495-510

EN

This paper concerns literary sources of the homily Quod Deus non est auctor malorum, written by St. Basil the Great in 369 AD. St. Basil never named his sources, but lexical analysis shows both influences of the philosophical writers (Plato, Stoics, Plotinus) and the Alexandrian theologians (Clemens of Alexandria, Origen). This homily deals with four problems: 1) the cause of evil, 2) two different kinds of evil: sin (injustice) and misery, 3) the Divine therapy of the ”curable” sinners, 4) the State of „incurable” sinners (the Heli). Ali these items imply the Platonic allegory rendering injustice (that is, sin) as a corporeal sickness or illness.

2

Szatan - duch powietrza w nauce Bazylego Wielkiego

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Osek E.

Vox Patrum

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2001

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vol. 40

209-217

EN

This article concerns Saint Basil's demonology and it consists of three parts: 1. The relation of Satan to material world; 2. The atmosphere as a piece of activity of fallen angels; 3. The purpose of devil’s machinations. The references to Satan occur in many writings of Saint Basil, but most important passage can be found in his sermon.

3

Ewangelia według Bazylidesa (CPG 1899: Hippolytus Romanus, Refutatio omnium haeresium VII 20, 1 - 27, 13; X 14, 1-10)

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Osek E.

Vox Patrum

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2012

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vol. 57

865-885

PL

nie dotyczy

4

Wizja prapoczątków świata w „Heksaemeronie” Bazylego Wielkiego

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Osek E.

Vox Patrum

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1999

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vol. 36

237-257

EN

Secundum sanctum Basilium omnia quae vivunt universi elementorum vel inanimatae naturae ornatus sunt: plantae et terrestria animalia terrae, aquatilia aquae, volati!ia aeris apparatus, supplementum et decus.

5

„Poznaj samego siebie” w interpretacji Bazylego Wielkiego

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Osek E.

Vox Patrum

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2008

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vol. 52

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issue 2

761-783

EN

There are some references to the famous Delphic inscription „Know thyself” (gnothi sauton) in the Hexaemeron (IX 6; VI 1) and the Homilia in illud: Attende tibi ipsi by St. Basil of Caesarea. In the Homilia in illud: Attende tibi ipsi St. Basil accepts the Philo’s and Clement of Alexandria’s opinion that the Septuagint proseche seauto („Attend to yourself”) and the Hellenie gnothi sauton („Know thyself”) are the same. According to St. Basil, influenced by the Alcibiades I, „yourself” means „a soul” as an opposite to a body and its environment. St. Basil interprets the Delphic maxim in the following meanings: (1) „Turn to yourself”, (2) „Know God from yourself”, (3) „Take care of your soul”, (4) „Control yourself”, and (5) „Remember you are a human”. His interpretation is influenced by the many philosophical writings, especially the Platonie dialogues (the Charmides, the Alcibiades I), the Stromata of Clement of Alexandria, and the Origen’s In Canticum canticorum.

6

Hymny Proklosa: filozofia i kult

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Osek E.

Vox Patrum

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2013

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vol. 59

487-530

EN

The present paper consists of the introduction to the Neoplatonic and Chaldean systems, the first Polish translation of seven extant Hymns by Proclus (AD 412- 485), and the commentaries on each of them. This essay is a polemic against the well-known book by R.M. Van den Berg entitled Proclus’ Hymns (Leiden 2001, Brill), which shows, above all, the Chaldean influences (cf. The Chaldean Oracles, ed. R. Majercik, Leiden 1989, Brill). I has argued that the philosopher used much more literary patterns than the Chaldean Oracles to illustrate the Neoplatonic „oecumenism” (an expression of P. Athanassiadi), i.e. syncretism of all the late-pagan religions. I has argued, further, that the philosopher’s cult-songs had been used in purifications and mystery rites of all the religions, but there is no evidence for the theurgy alone. I disagree with M. Van den Berg in the main thesis of his book that the gods to whom the hymns were adressed should be identified with the leader-gods of Proclus’ system. My argumentation leads to the conclusion that the gods of Proclus’ Hymns can be identified with the Great Demiurges (Hymns 2, 6, 7) and the Lesser Demiurges (Hymns 1, 3, 4, 5). The elaborate theological system constructed by Proclus and the location of gods from the Hymns in it are shown in the special diagram (table 1).

7

Juliana Apostaty mit o Heliosie

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Osek E.

Vox Patrum

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2010

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vol. 55

477-498

EN

The present paper is a brief study on Julian the Apostate’s religion with the detailed analysis of the so called Helios myth being a part of his speech Against Heraclius (Or. VII), delivered in Constantinople in AD 362. In the chapter one I discuss veracity of the Gregory of Nazianzus’ account in the Contra Julianum (Or. IV-V) on the emperor’s strange Gods and cults. In the chapter two the reconstruction of the Julian’s theological system has been presented and the place of Helios in this hierarchy has been shown. The chapter three consists of the short preface to the Against Heraclius and of the appendix with the Polish translation and commentary on the Julian’s Helios myth. The Emperor’s theosophy, known from his four orations (X-XI and VII-VIII), bears an imprint of the Jamblichean speculation on it. The gods are arranged in the three neo-Platonic hypostases: the One, the Mind, and the Soul, named Zeus, Hecate, and Sarapis. The second and third hypostases contain in themselves the enneads and the triads. The Helios’ position is between the noetic world and the cosmic gods, so he becomes a mediator or a centre of the universe and he is assimilated with Zeus the Highest God as well as with the subordinated gods like Apollo, Dionysus, Sarapis, and Hermes. The King Helios was also the Emperor’s personal God, who saved him from the danger of death in AD 337 and 350. These tragic events are described by Julian in the allegorical fable (Or. VII 22). The question is who was Helios of the Julian’s myth: the noetic God, the Hellenistic Helios, the Persian Mithras, the Chaldean fire, or the Orphic Phanes, what is suggested by the Gregory’s invective. The answer is that the King Helios was all of them. The Helios myth in Or. VII is the best illustration of the extreme syncretism of the Julian’s heliolatry, where the neo-Platonic, Hellenistic, magic, and Persian components are mingled.

8

Odpowiedzialność człowieka za przyrodę w ujęciu Bazylego Wielkiego

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Osek E.

Vox Patrum

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2005

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vol. 48

79-104

EN

According to St. Basil the human condition and the State of nature are always the same. The histories of the mankind and natural world are closely connected, because of his conception of the nature, conceived as the whole of which a man is a part. St. Basil basing himself on the Scriptures divides the word history into three stages: 1) the Paradise age, 2) the times after the Fali, and 3) eschatological timeless future.

9

Uczta demonów: Orygenesa "Contra celsum" VIII 30 i Porfiriusza "De abstinentia" II 42-43

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Osek E.

Vox Patrum

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2018

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vol. 69

547-560

EN

The paper is to compare two parallel passages: Origen Contra Celsum VIII 30 and Porphyry De abstinentia II 42-43, which both concern meat-eating demonized as “demons’ feast”, and to inquire into a cause of this parallelism. The cause was a closest personal relationship between Origen and Porphyry in the years A.D. 244-249, as well as their indebtedness in a common source, hypothetically, Origen the Egyptian who published his treatise De daemonibus before A.D. 253.

10

Starzec w polityce. Zmienne poglądy Plutarcha z Cheronei

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Osek E.

Vox Patrum

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2011

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vol. 56

133-145

EN

Plutarch of Chaeronea (ca. 45-122/125) changed his attitude to on old age in the successive stages of his life and literary production. In the period between AD 85 and 95 the middle-aged author inclined to the Stoic theory on old age. According to the Stoic doctrine his Table talks (Symposiacs) show an old age of man as a heatless and moistures state causing the physical and mental degeneracy. In the next phase – the time of working on the Parallel Lives (AD 96-117) Plutarch hesitated between the pessimistic Stoic view and the neo-Stoic conception of the eugeria („the beautiful ageing”), whose embodiment and ideal was Cato the Elder. The ultimate Plutarch’s position is contained in his last work entitled Whether an old man should engage in public affairs. This treatise on old age, being the only such a work extant in Greek language, was written in AD 119/120, when Hadrian appointed over seventy-year-old Plutarch to a governor of Greece. The author argues now that an old statesman is much better than a young one and that a politician doesn’t have to finish his public career because of his old age. The Plutarch’s sources are not Peripatetic, as most of the scholars suppose, but Epicurean and perhaps also Middle Platonic. The thesis of this article is that the philosopher of Chaeronea always oscillated between Stoicism and Epicureanism in his approach to old age.

11

Odpowiedzialność człowieka za przyrodę w ujęciu Bazylego Wielkiego

100%

Osek E.

Vox Patrum

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2007

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vol. 50

331-343

EN

According to St. Basil the human condition and the State of nature are always the same. The histories of the mankind and natural world are closely connected, because of his conception of the nature, conceived as the whole of which a man is a part. St. Basil basing himself on the Scriptures divides the word history into three stages: 1) the Paradise age, 2) the times after the Fali, and 3) eschatological timeless future. The first age of history - the Paradise - was the time of perfection of human race (represented by Adam and Eve) and of incorruptibility of their natural environment. There was no death, no desease, no disasters. The human condition was very high, because Adam was the king of the nature. His dominion over the earth and the animals was very kind and gentle. The first people were vegetarians and they didn’t kill animals. The Paradise man’s perfectibility corresponded to the perfect State of Paradise plants (for example, a rose had no thoms), to the gentleness of all the animals, and to mildness of the climate. The origin of death and all disasters was the Fali of Adam. St. Basil said that the duty of Adam was everlasting, never-ending contemplation of God, whose novice Adam could hear. But Adam ceased his ascetic practice because of temptation of boredom and sadness. Immediately after the first Adam’s sin started the times of imperfection, corruption, and death. The age of the Paradise happiness has gone, and now, in our times, everywhere there is pain, illness, pollution, climatic anomalies, etc. Man is not already the king of nature: now he is just a steward of God. The good stewardship will be rewarded by God after the Last Judgement and the prize will be eternal salvation or return to the eschatological Paradise. But succeeding generations of people sin in much more terrible manner then Adam, and their crimes, called progress, waste the earth by causing further degeneration and pollution of environment. These bad stewards will be punished in Heli among the lightless fire and the worms eating their bodies. The sins of bad stewards will cause condemnation of some part of nature with them, because the human beings won’t can exist without their natural environment even in eschatological endless Heli. The consummation of the world won’t be the end of existence of nature. After this eschatological event nature will be still exist in some transfigured and spiritual “better shape” except for the lightless fire and worms going to be punished with the reprobates in the Heli, parallel to the higher State of human souls (called by St. Paul “new creation”). Then, man’s responsibility for natural world can be called eschatological or eternal.

12

Chryzostomowa terminologia wychowania

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Osek E.

Vox Patrum

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2009

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vol. 53

337-391

EN

This paper is the study of the Greek terms using by John Chrysostom on rearing, upbringing, training and teaching of children. The analyse of these terms and their use in all the John Chrysostom's writings shows as strong influence of the Atttic writers' vocabulary (especiallty Platoʼs), even in his commentaries on the Scriptural verses, as of the early Christian literature (New Testament, Clement of Alexandria, Gregory of Nyssa).

13

Piotr Świercz, Jedność wielości. Świat, człowiek, państwo w refleksji nurtu orficko-pitagorejskiego, Katowice 2008, Wydawnictwo Uniwersytetu Śląskiego, ss. 374.

100%

Osek E.

Vox Patrum

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2009

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vol. 53

749-755

PL

nie dotyczy

14

Κόλασις w literaturze helleńskiej: od Tukidydesa do Pseudo-Timajosa

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Osek E.

Verbum Vitae

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2019

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vol. 36

335-372

EN

A subject of this paper is the semantic analysis of the Greek verbal noun κόλασις in Hellenic literature from its beginning to the composition of the New Testament. Part one of the article presents the lexicographical definitions and etymology of the κόλασις. Part two is to analyze the semantics of the word in classical period. Part three discusses meaning of the term in Hellenistic period. Part four contains a conclusion to summarize all analyzed occurrences and to classify meanings of the word. The semantic analysis of the κόλασις usage in the Hellenic prose of Classical and Hellenistic periods enables us to specify its dozen meanings. These are following: political and economic sanctions; lopping a tree; repression; punishments or rewords that motivate people; disciplining, upbringing; legal punishment; reformative punishment, such as flogging, fining, dishonoring; deterrence, such as banishment, decimation, capital punishment; revenge, reprisal, such as torturing, starving; earthly punishment; eschatological punishment; divine retribution. Among 140 occurrences there are only eight items that refer to eschatological punishments, of which two (observed in Clearchus of Soloi and Diodorus Siculus) denote the divine retribution which potentially can be eternal.

PL

Tematem artykułu jest analiza semantyczna greckiego rzeczownika odsłownego κόλασις w literaturze helleńskiej od jej początków do czasów powstawania Nowego Testamentu. Cześć pierwsza artykułu przedstawia definicje słownikowe i etymologię κόλασις. Część druga analizuje znaczenie κόλασις w okresie klasycznym. Część trzecia omawia sens terminu w okresie hellenistycznym. Część czwarta zawiera konkluzję podsumowującą wszystkie analizowane wystąpienia i klasyfikującą znaczenia wyrazu. Analiza semantyczna użycia κόλασις w prozie helleńskiej okresów klasycznego i hellenistycznego pozwala na wyodrębnienie tuzina jego znaczeń. Są one następujące: sankcje polityczno-gospodarcze; okrzesywanie drzewa; represje; kary lub nagrody, które motywują ludzi; dyscyplinowanie, wychowanie; ukaranie przez prawo; kara naprawcza, tj. chłosta, grzywna, utrata przywilejów; kara odstraszająca, tj. banicja, decymacja, egzekucja; zemsta, odwet, tj. tortury, głodzenie; kara doczesna; kara eschatologiczna; kara boska. Na 140 wystąpień zaledwie osiem pozycji odnosi się do kar eschatologicznych, z czego dwa (odnotowane u Klearcha z Soloj i Diodora Sycylijskiego) oznaczają karę boską, która potencjalnie może być wieczna.

15

Aἰώνιος w literaturze helleńskiej: od Platona do Pseudo-Timajosa

100%

Osek E.

Verbum Vitae

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2019

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vol. 36

373-407

EN

A subject of this article is the semantic analysis of the Greek word αἰώνιος in Hellenic literature from its beginning to the composition of the New Testament. For the first time, the word αἰώνιος occurred in Plato’s Republic, and after Plato the term was re-used by the ancient Greek philosophers, poets, and historians. Part one of the paper shows the etymology of the αἰώνιος, part two discusses the semantics of the word in Plato’s dialogues, part three – its meaning in the post-Platonic philosophy, part four – in the Hellenistic poetry, part five – in the Hellenistic historiography. Part six contains an overview of entries in the Byzantine lexicons that refer to αἰώνιος. The semantic analysis of the αἰώνιος usus in the ancient Greek literature (4th c. BCE – 1st c. CE) leads to the conclusion that the term in any given context does not denote what is really eternal, i.e. without beginning or end, but something else: longeval, long-lasting, perennial, perpetual, endless, unceasing, imperishable, immutable. Among 60 occurrences only eight refer to eschatological punishments in Hades and three different concern eschatological rewards. None of them is about punishments or rewards that would be actually endless, but rather the long-lasting ones.

PL

Przedmiotem niniejszego artykułu jest analiza semantyczna greckiego wyrazu αἰώνιος w literaturze helleńskiej od jej początków do czasów powstawania Nowego Testamentu. Po raz pierwszy termin αἰώνιος wystąpił w Państwie Platona, zaś po Platonie był używany przez helleńskich filozofów, poetów i historyków. Cześć pierwsza artykułu przedstawia etymologię αἰώνιος, część druga – analizę semantyczną tego wyrazu w dialogach Platona, część trzecia – jego znaczenie w filozofii po Platonie, część czwarta – w poezji hellenistycznej, część piąta – w historiografii hellenistycznej. Część szósta zawiera przegląd haseł leksykonów bizantyńskich, w których wystąpił wyraz αἰώνιος. Analiza semantyczna użycia αἰώνιος w literaturze helleńskiej (IV wiek p.n.e. – I wiek n.e.) prowadzi do wniosku, że termin ten w żadnym kontekście nie oznacza czegoś, co jest naprawdę wieczne, tj. bez początku i końca, lecz coś innego: długowieczne, długotrwałe, wiecznotrwałe, nieustanne, niekończące się, nieprzerwane, wieczyste, niezniszczalne, niezmienne. Na 60 wystąpień zaledwie osiem odnosi się do eschatologicznych kar w Hadesie, zaś trzy kolejne dotyczą eschatologicznych nagród. W żadnym z nich nie chodzi o kary czy nagrody, które byłyby faktycznie bez końca, lecz raczej o takie, które będą długotrwałe.

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15 Osek E.

Grzech jako choroba duszy w homilii św. Bazylego Wielkiego "O tym, że Bóg nie jest sprawcą zła"

Szatan - duch powietrza w nauce Bazylego Wielkiego

Ewangelia według Bazylidesa (CPG 1899: Hippolytus Romanus, Refutatio omnium haeresium VII 20, 1 - 27, 13; X 14, 1-10)

Wizja prapoczątków świata w „Heksaemeronie” Bazylego Wielkiego

„Poznaj samego siebie” w interpretacji Bazylego Wielkiego

Hymny Proklosa: filozofia i kult

Juliana Apostaty mit o Heliosie

Odpowiedzialność człowieka za przyrodę w ujęciu Bazylego Wielkiego

Uczta demonów: Orygenesa "Contra celsum" VIII 30 i Porfiriusza "De abstinentia" II 42-43

Starzec w polityce. Zmienne poglądy Plutarcha z Cheronei

Odpowiedzialność człowieka za przyrodę w ujęciu Bazylego Wielkiego

Chryzostomowa terminologia wychowania

Piotr Świercz, Jedność wielości. Świat, człowiek, państwo w refleksji nurtu orficko-pitagorejskiego, Katowice 2008, Wydawnictwo Uniwersytetu Śląskiego, ss. 374.

Κόλασις w literaturze helleńskiej: od Tukidydesa do Pseudo-Timajosa

Aἰώνιος w literaturze helleńskiej: od Platona do Pseudo-Timajosa