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WĄTKI POLEMICZNE W PISMACH AFRAHATA I ŚWIĘTEGO EFREMA

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Uciecha A.

Studia Religiologica

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2006

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vol. 39

PL

Polémique dans les œuvres d’Aphraat et d’EphremDans cet article on se limite sur l’aspect formel de la polémique laquelle on peut discerner dans les Éxposés d’Aphraat et dans les certaines œuvres de saint Ephrem (Prose Refutations of Mani, Marcion, and Bardaisan, hymnes De fide et Contra haereses). Le Sage Persan discutait avec le judaisme, tandis que le Diacre d’Edesse niait la valeur des doctrines hérétiques. Les deux Syriens constatent que faute de cohérence logique dans l’argumentation des hérétiques et des rabbins juifs leurs méthodes d’analyse et leurs conlusions sont fausses; en plus emprisonnés par la subjectivité épistémologique ils ne peuvent que l’inventer un monde de fiction qui n’a rien avoir avec un monde réel. Caricature et invective ce sont des instruments formels avec lesquels Aphraat et Ephrem ont essayé de défendre l’ortodoxie chrétienne

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Rola i miejsce „synów przymierza" w Kościele perskim IV wieku (na przykładzie "Mów" Afrahata)

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Uciecha A.

Vox Patrum

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2002

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vol. 42

161-175

FR

Plusieurs savants qui scrutent la pensee Afrahat acceptent la these selon laquelle les „Fils du pacte" representaient un ascetisme pre-monastique clerical qui a du exister bien avant Afrahat. Soumis a une regle ascetique tres rigoureuse les „fils du pacte" prenaient la place entre le clerge et les laics.

EN

Plusieurs savants qui scrutent la pensee Afrahat acceptent la these selon laquelle les „fils du pacte" representaient un ascetisme pre-monastique clerical qui a du exister bien avant Afrahat. Soumis a une regle ascetique tres rigoureuse les „fils du pacte" prenaient la place entre le clerge et les laics.

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Wiara w pismach Afrahata

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Uciecha A.

Vox Patrum

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2014

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vol. 61

479-492

EN

The issue of faith forms the cornerstone of Aphrahat’s ascetic teaching, and it is dealt with in all the Demonstrations. The order and logical coherence of the topics discussed in the first homily, De Fide, particularly in the articles of Aphrahat’s Credo and the Letter of an Inquirer, as well as in the other Demonstrations, are clear and obvious only to someone who believes in the one and only God. The Persian sage elaborates the thought that the edifice of faith is built upon Christ who is its only foundation and, at the same time, its only head of the wall. The author employs the existing biblical tradition, giving a Christocentric interpretation to the narration taken from the Book of Isaiah (cf. Is 50, 7). The works of faith, quoted in the form of biblical testimonia, which are typical of Aphrahat, cover the entire work of creation and demonstrate the greatness and the divine wisdom of the Creator acting throughout the history of salvation.

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Afrahat, Mowa X – O pasterzach (Demonstratio X: De pastoribus, PSyr 1, 444-465)

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Uciecha A.

Vox Patrum

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2014

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vol. 62

593-602

PL

nie dotyczy

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Afrahat, Mowa XVIII – przeciw żydom o dziewictwie i świętości (Demonstratio XVIII: Adversus Iudaeos de virginitate et sanctitate, PSyr 1, 817-844)

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Uciecha A.

Vox Patrum

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2017

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vol. 68

593-604

PL

nie dotyczy

6

Grzechy główne i metody walki z nimi w "Homiliach na I List św. Pawła do Koryntian" św. Jana Chryzostoma

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Uciecha A.

Vox Patrum

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2001

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vol. 40

247-262

EN

In his description of the reality and the consequences of Capital sin, St. John spoke with evocative eloquence. Using metaphor, imagery and analogy in conformity with the Christian system of values, enabled him to rationalize the underlying motives of human behavior. The quality of his analysis and his gift of rhetoric and eloquence were outstanding.

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Sekrety duchowej walki w mowie "O wojnach" Afrahata, perskiego mędrca

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Uciecha A.

Vox Patrum

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2015

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vol. 63

389-396

EN

In the Demonstration “On Wars” Aphrahat prophetically announces the times of Christian persecution and at the same time in a secret way persuades and encourages to place one’s faith in God’s Providence. The Persian comments on his contemporary events in a military convention, in the context of the ideals of spiritual struggles of the “sons of covenant”. In every difficult situation Christian “athletes” should see a call for conversion. A theological message of the speech “On Wars” has been included in the encouragement to interpret the persecution of the Church as a sign of God’s admonition; the Sage says nothing about God’s wrath or His punishment.

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„Sen duszy” w pismach Afrahata

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Uciecha A.

Vox Patrum

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2015

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vol. 63

217-226

EN

The soul in the ascetic teaching of Aphrahat was understood as being the element which gave life to the body. Properly nurtured it guaranteed the ascetic a moral development. This role of the soul as the foundation of life influenced his outlook on morality and sensuality. The answer to the biblical „living soul” was in his Demonstrations. This implied a spiritual energy, which every person is born with, which is eternal and adorned with a sensitivity of thought. Death embraced both the body and the soul, except that, for the „living soul”, it was equated with sleep. Analysing the anthropological terminology exposed a strong influence of biblical concepts. The Semitic character of this Persian’s anthropology created problems in the precise indication of the semantic bounds of these ideas. The search was not limited only to seeking out the exclusive character of individual human attributes, but also to try to discover their association and interdependence. From the anthropological material of ascetic teaching in the Demonstrations emerges a vision of a man integrated, in whom the corporal is subjected to the spirit and the external signs (speech and conduct) are in harmony with the internal (thought and feelings).

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Afrahat, Mowa XVII – O Chrystusie, Synu Bożym

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Uciecha A.

Vox Patrum

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2020

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vol. 73

181-198

EN

Demonstration On Christ, who is the Son of God is the seventeenth exposition in Aphrahat’s work. The Persian sage continues and develops his polemic against Judaism in general and the teachings of the rabbis of the Babylonian diaspora in particular. The truth about the divinity of Messiah, Christ, who fulfilled all the prophecies of the Old Testament, is a focal point of his whole argument. Aphrahat consequently refutes critique formulated by the Jews who accuse Christians of fraudulent interpretation of Old Testament prophecies and attributing a divine status to Jesus what they maintain a blasphemy. The demonstration is not a lengthy work. This fact raises a question if it is not the exact reason why Aphrahat, aware of the weakness of this argument on Jesus, Son of God, broke the literary conventions of acrostic and supplemented his work with the twenty-third demonstration, extensive Demonstratio de acino (On the Grapecluster).

PL

Mowa O Chrystusie, Synu Bożym jest siedemnastym wykładem w całym dziele Afrahata. Mędrzec perski kontynuuje i rozwija polemikę z nauczaniem judaizmu i rabinów babilońskiej diaspory. Osią argumentacji jest prawda o bóstwie Mesjasza-Chrystusa, Syna Bożego, w którym wypełniły się prorockie zapowiedzi Starego Testamentu. Perski Mędrzec konsekwentnie odpiera żydowską krytykę, w której chrześcijanie są oskarżani o fałszowanie proroctw Starego Testamentu i bluźnierstwo przypisywania Chrystusowi boskiej godności. Relatywnie niewielka objętość tego chrystologicznego przedłożenia może rodzić pytania i wątpliwości. Możliwe, że Afrahat uświadomił sobie ułomną fragmentaryczność swojego wywodu na temat Chrystusa, Syna Bożego, i łamiąc zasady literackiej konwencji akrostychu, dodał do całości dzieła dwudzieste trzecie bardzo obszerne Demonstratio de acino.

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Teologia postu w "Hymnach o poście" św. Efrema Syryjczyka

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Uciecha A.

Vox Patrum

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2020

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vol. 74

49-65

EN

The literary output of St. Ephrem consists of biblical commentaries, polemical refutations and meditations in prose, poetic dialogues, metric homilies and hymns (madrāšê). The latter genre calls for major attention since it seems that it was the favourite instrument in Ephrem’s hermeneutical toolbox. Madrāšê were not addressed to monks or eremites. In the fourth century, Eastern Syrian Christianity was focused on deep asceticism practiced in daily life through fasting, vigils and continuous prayer. Such perspective was characteristic of the baptised in general, regardless of whether they were clerics, monks or laypeople. Besides the biblical examples, the main source of imaginary featured in De ieiunio is nature, created by God’s will. In some parts of this madrāšâ, Ephrem creates a balance of two elements, supplementing the biblical text with images taken directly from nature. The keystone of the rich theological message presented across the stanzas of the ten liturgical hymns is Christ – the Word opening the treasure of the Scriptures, the firstborn Son of the Father, the only Righteous, the ultimate model for all fasting ascetics. What matters in fasting is the free will, discipline against hunger and desires, and charity. Ephrem underscores the role of motivation and points out the purifying effects of fasting.

PL

W literackim dorobku świętego Efrema są biblijne komentarze, pisane prozą polemiczne refutationes i medytacje, dialogi poetyckie, metryczne homilie (memre) oraz hymny (madrasze). Te ostatnie zasługują na szczególną uwagę, gdyż jak się wydaje ten gatunek literacki był ulubionym narzędziem w hermeneutycznym warsztacie Syryjczyka. Adresatami madrasza nie byli mnisi, czy eremici, bowiem syryjskie chrześcijaństwo orientalne w IV wieku skupiało się z wyjątkową intensywnością na pogłębianiu aspektów ascetycznych chrześcijańskiego życia, takich jak: post, czuwanie, modlitwa nieustanna. To duchowe nastawienie dotyczyło wszystkich ochrzczonych, niezależnie czy duchownych, mnichów, czy świeckich. Oprócz przykładów biblijnych drugim źródłem obrazów w pieśniach De ieiunio jest świat natury, który nie istniałby bez woli Stwórcy. W niektórych fragmentach swoich madrasza O poście Efrem buduje harmoniczną kompozycję złożoną z tych dwóch wątków, dopełniając sens tekstu biblijnego za pomocą obrazów zaczerpniętych ze świata natury. Klamrą spinającą bogate teologiczne przesłanie zawarte w zwrotkach dziesięciu liturgicznych pieśni jest Chrystus, jako Słowo otwierające skarbnicę Pisma Świętego, jako Pierworodny Syn Ojca, jako jedyny Sprawiedliwy i wzór nad wzorami dla wszystkich ascetów i poszczących. W praktykowaniu postu liczy się dobra wola, dyscyplina w walce z głodem i pożądaniem oraz umiejętność dzielenia się z innymi. Efrem podkreśla znaczenie czynników motywacyjnych i akcentuje oczyszczające działanie postu.

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Afrahat, Mowa XIX – Przeciwko Żydom, którzy mówią, że na nowo zostaną zgromadzeni (Demonstratio XIX: Adversus Iudaeos qui dicunt se denuo congregatum iri, PSyr 1, 845-892)

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Uciecha A.

Vox Patrum

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2020

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vol. 75

605-630

EN

Mowa Przeciwko Żydom, którzy mówią, że na nowo zostaną zgromadzeni jest dziewiętnastym wykładem w całej kolekcji Afrahata. Mędrzec perski kontynuuje i rozwija polemikę z nauczaniem judaizmu i rabinów babilońskiej diaspory. Pers podważa przekonanie Żydów oparte na prorockich obietnicach o ponownym zgromadzeniu Izraela i dowodzi fałszu ich interpretacji. Bóg odrzucił swój Naród Wybrany. Prorockie zapowiedzi odbudowy Izraela wypełnione zostały ostatecznie w powrocie z niewoli babilońskiej. Uprzywilejowaną postacią w antyżydowskiej argumentacji Persa jest prorok Daniel. Jego wizje wypełniły się w Jezusie Chrystusie i w zniszczeniu Jeruzalem, które nigdy już nie zostanie odbudowane.

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Afrahat, Mowa XIII – O szabacie (Demonstratio XIII: De sabbato, PSyr 1, 541-572)

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Uciecha A.

Vox Patrum

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2016

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vol. 66

513-526

PL

Nie dotyczy

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Egzegeza biblijna w komentarzach syryjskich Afrahata, Efrema, Iszodada z Merw i Teodora Bar koni. Zarys problematyki

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Uciecha A.

Vox Patrum

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2017

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vol. 67

673-688

EN

The Syriac commentaries analysed in the article are characterised by an original method, rarely appearing in the Latin or Greek exegesis. Both Aphrahat the Persian and Ephraim the Syrian, as well as Ishodad of Merv and Theodore bar Koni juxtaposed various propositions and interpretations of one Biblical event. In the view of these exegetes, the affirmation of diversity was the evidence of the knowledge of the essence of Holy Scripture. Such a mosaic of interpretations constitutes a primary feature proving the originality of the Syrians’ Biblical commentaries. Most significantly, it was the astute observation of the work of creation that provided them with the material for their interpretations. It is also possible that the knowledge of Judaism and exegetical techniques of rabbis played a crucial role in the adopted hermeneutical methodology. The analyses of Ishodad of Merv’s and Theodore bar Koni’s commentaries led to the discovery of the evolution in Nestorian exegesis, dominated by Antiochian tradition. East Syrians from the 8th and 9th centuries widely employed the interpretative method of diversity, previously used by Aphrahat and Ephraim the Syrian in the 4th century.

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Patriarchat i patriarchowie Seleucji-Ktezyfontu. Z dziejów starożytnego Kościoła w Persji

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Uciecha A.

Vox Patrum

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2012

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vol. 58

49-58

EN

The Ancient Persian Church came under the influence of the Latin Church in terms of its church structures as well as its theological foundations. It wanted to prove its independence, equal rights and richness of tradition. Arguments in synodical protocols of the Oriental Orthodox Church should be investigated in the context of developing a metropolitan system and an ideology of patriarchate in the Church of Antioch.Evidence were being presented to support the theory that Babylon was not only the sacred land, which gave birth to Abraham, father of faith, but also that the Christian faith was accepted there for the first time.

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Afrahat Mowa XVI – O narodach, które zastąpiły naród

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Uciecha A.

Vox Patrum

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2019

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vol. 71

575-592

EN

The homily On the Peoples in Place of the People is the 16th in order of the collection of Aphrahat’s Demonstrations. The Persian sage clearly addresses the theme of „Israel” and „the nations”. Aphrahat demonstrates the divine „vocation of the nations” and „the rejection of Israel”. A polemical message in On the Peoples in Place of the People seems not to have considered that Israel itself was „the nation from the nations”. The people Israel was rejected and the peoples of gentiles took their place. Israelites were wearned over and over by the prophets, but in vain, so God abandoned tchem and replaces with „the peoples” of the new covenant. The vocation of the peoples was prior to that of the people of Israel. By means of the gentiles God provoked Israel.

PL

Mowa O narodach, które zastąpiły naród jest szesnastym wykładem w całym dziele Afrahata. Mędrzec perski podejmuje temat Izraela i ludów pogańskich. Bóg odrzucił „naród wybrany” a jego miejsce zajęły narody pogańskie. Polemiczne przesłanie De Gentibus quae Loco Populi Suffectae Sunt podważało mniemanie, że Izrael może się uważać „za naród z narodów”. Lud izraelski został odrzucony, gdyż zlekceważył nieustanne upomnienia proroków. Bóg upodobał sobie w ludach „nowego przymierza”, które miały drażnić i inspirować Izraelitów. W planach Bożych powołanie pogan było wcześniejsze niż „narodu wybranego”.

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„Walka” złego z „synami przymierza” na podstawie wybranych mów Afrahata, perskiego mędrca

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Uciecha A.

Vox Patrum

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2013

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vol. 59

209-223

EN

In the Demonstrations by Aphrahat, the term „battle” is reserved for the struggles waged by the „sons of the covenant” against Satan (cf. 1Jn 2, 16). Te Evil One attacks them in various manners in order to destroy the peace in man and the Church, yet, as in The Shepherd of Hermas, his „battle” has been definitively lost. In Aphrahat’s teaching, the question related to the dwelling place of the evil spirit-angel remains to be studied. According to the typical Judeo-Christian concept, he dwells in the lower spheres of heaven, which implies certain soteriological consequences: Christs encounters and defeats evil spirits during His ascension, not during His descension into Sheol, where His aim is to liberate the souls.

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Święty Efrem, Kolejna mowa przeciw Manesowi (tūb mymrō dlūqbai manī)

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Uciecha A.

Vox Patrum

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2005

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vol. 48

359-376

EN

translation

PL

tłumaczenie

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Stephan Schiwietz (Siwiec) – uczeń w szkole Maxa Sdralka

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Uciecha A.

Vox Patrum

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2015

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vol. 64

503-516

EN

Stefan Schiwietz (Stefan Siwiec), 1863-1941 – a Roman Catholic priest, Doctor of Theology, historian of the Eastern Orthodox Church, pedagogue – was born in Miasteczko Śląskie (Georgenberg) on 23th August 1863. He studied theology at the University of Wrocław for 3 years (1881-1884) under H. Laemmer, F. Probst, A. König and M. Sdralek, among others, and then continued his theological studies in Innsbruck (1884-1886), where he was a pupil of J. Jungmann and G. Bickell. The seminarist spent two years (1885-1886) in Freising in Bavaria, where in 1886 he took his holy orders. Siwiec published his doctoral thesis in Wrocław in 1896, so at the time when Sdralek took the chair of Church History. The subject of the Silesian scholar’s dissertation concerned the monastic reform of Theodore the Studite De S. Theodoro Studita reformatore monachorum Basilianorum. Siwiec combined his didactic work as a religious and mathematics teacher in the public middle school in Racibórz with his academic studies on the history of Eastern Orthodox Christianity, especially on monasticism. The results of his research were published both in German and in Polish. His most significant work is a three-volume monograph Das morgenländische Mönchtum (Bd. 1: Das Ascetentum der drei ersten christl. Jahrhunderte und das egyptische Mönchtum im vierten Jahrhundert, Mainz 1904; Bd. 2: Das Mönchtum auf Sinai und in Palästina im 4 Jahrhundert, Mainz 1913; Bd. 3: Das Mönchtum in Syrien und Mesopotamien und das Aszetentum in Persien vierten Jarhundert, Mödling bei Wien 1938) on the history of the beginnings and development of Oriental monasticism in Egypt, Palestine, Syria and Persia, until the 4th century, which up to the present day has been cited in the world Patristic literature. Yet, Siwiec’s academic work still remains little known, especially in the circle of historians of antiquity and Polish patrologists. The equally little known figure of Max Sdralek, another Silesian (coming from Woszczyce) priest and academic, Rector of University of Wrocław, provides a significant context with the research methodology which this eminent scholar initiated, developed and tried to pass down to his pupils, among whom was also Stefan Siwiec. Sdralek strictly demanded that the principle of the priority of Church history over history of religion and psychology should be kept. In his works a description of socio-cultural factors and natural conditions determining the process of development of Christianity enables to see in a much clearer way how God’s plan has unfolded in history. The mutual dependence of Sdralek and Siwiec, the similarities and differences in their ways of studying and understanding Church history still remains an issue worth further exploration.

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Teologiczne podstawy monastycznej mistyki nestoriańskiej (syro-orientalnej) w listach Jana z Dalijata

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Uciecha A.

Vox Patrum

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2018

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vol. 70

281-294

EN

The article attempts to draw an outline of the mystic theology of the Nestorian monk John of Dalyatha (John Saba, „the Elder”), who lived at the border of what is now Turkey and Iraq at the turn of the 7th and the 8th centuries. His literary output consists of the letters and the homilies and belongs to the „golden age” of the East Syrian Christian literature. In line with the Nestorian Orthodoxy, John Saba denied the perception of the God’s nature, which was identified by him with the transcendent nature of Father. He accepted, however, a contemplation of God’s glory, understood as a radiance and a reflection of the invisible nature. John of Dalyatha was the only mystic who attempted to explain this distinction in the light of ideas of St. Paul (2Cor 3:18 and 4:6). The subject of the current analysis is the idea behind the expressions „remembrance of God” and „the world of changeability”. Unceasing looking at the God, and searching for Him deep into the heart is necessary for the development of mystical sensitivity. The psychological depth of John’s religious programme is striking. In the human soul, the heart is the place of a union with the God, as it was in „the Holy of Holies”. John conveys his spiritual experience, although he is fully conscious of imperfect means through which man can communicate the mysteries of God.

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Pozycja starców w literaturze Ojców Syryjskich

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Uciecha A.

Vox Patrum

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2011

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vol. 56

401-409

EN

In this contribution author analyse certain christological and eschatological aspects of old age in writings of the Syriac Church Fathers: Testament of Adam a Christian (pseudepigraphical work from 3rd century A.D.), Acts of the Holy Apostle Thomas (the New Testament apocrypha from 3rd century A.D.), Demonstration on death and the last days of Aphrahat the Persian Sage (4th century A.D.), Hymns of Ephrem the Syrian On Paradise, On Virginity, On the Nativity, and at last one homily from Liber Graduum (a collection of 30 spiritual homelies from 5th century A.D.).

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WĄTKI POLEMICZNE W PISMACH AFRAHATA I ŚWIĘTEGO EFREMA

Rola i miejsce „synów przymierza" w Kościele perskim IV wieku (na przykładzie "Mów" Afrahata)

Wiara w pismach Afrahata

Afrahat, Mowa X – O pasterzach (Demonstratio X: De pastoribus, PSyr 1, 444-465)

Afrahat, Mowa XVIII – przeciw żydom o dziewictwie i świętości (Demonstratio XVIII: Adversus Iudaeos de virginitate et sanctitate, PSyr 1, 817-844)

Grzechy główne i metody walki z nimi w "Homiliach na I List św. Pawła do Koryntian" św. Jana Chryzostoma

Sekrety duchowej walki w mowie "O wojnach" Afrahata, perskiego mędrca

„Sen duszy” w pismach Afrahata

Afrahat, Mowa XVII – O Chrystusie, Synu Bożym

Teologia postu w "Hymnach o poście" św. Efrema Syryjczyka

Afrahat, Mowa XIX – Przeciwko Żydom, którzy mówią, że na nowo zostaną zgromadzeni (Demonstratio XIX: Adversus Iudaeos qui dicunt se denuo congregatum iri, PSyr 1, 845-892)

Afrahat, Mowa XIII – O szabacie (Demonstratio XIII: De sabbato, PSyr 1, 541-572)

Egzegeza biblijna w komentarzach syryjskich Afrahata, Efrema, Iszodada z Merw i Teodora Bar koni. Zarys problematyki

Patriarchat i patriarchowie Seleucji-Ktezyfontu. Z dziejów starożytnego Kościoła w Persji

Afrahat Mowa XVI – O narodach, które zastąpiły naród

„Walka” złego z „synami przymierza” na podstawie wybranych mów Afrahata, perskiego mędrca

Święty Efrem, Kolejna mowa przeciw Manesowi (tūb mymrō dlūqbai manī)

Stephan Schiwietz (Siwiec) – uczeń w szkole Maxa Sdralka

Teologiczne podstawy monastycznej mistyki nestoriańskiej (syro-orientalnej) w listach Jana z Dalijata

Pozycja starców w literaturze Ojców Syryjskich