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Fatherland (πατρίς) in the writings of Basil of Caesarea

100%
Przyszychowska M.
Polish Journal of Political Science
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2019
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vol. 5
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issue 3
7-27
EN
The notion of fatherland (πατρίς) in the writings of Basil of Caesarea is not so obvious as it seems at a first glance. The term πατρίς acquires different meanings depending on whether it is used without or with the article. The textual analysis of his own writings reveals what Basil considered as his own fatherland. In the writings of certain authorship, Basil uses the noun πατρίς 72 times: without the article πατρίς means a fatherland in general, with the article πατρίς means Cappadocia for Basil. The effect of the research is of major importance for reconstructing the life of Basil and the persons whom he addresses in his letters – among them Eustathius of Sebastea, the famous ascetic of the 4th-century Asia Minor and Basil’s mentor.
2
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Święty Grzegorz z Nyssy, Na psalm szósty o ósmym dniu (In sextum psalmum, CPG 3156)

100%
Przyszychowska M.
Vox Patrum
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2016
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vol. 65
819-834
PL
nie dotyczy
3
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Natura ludzka jako zagubiona owca w nauczaniu Ojców Kościoła

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Przyszychowska M.
Vox Patrum
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2012
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vol. 57
521-533
EN
It may seem that the main goal of the parable of the lost sheep (Mt 18, 12-14; Lk 15, 4-7) is to make us aware how much God loves sinners and how deeply He wants to regain them. The Fathers of the Church, of course, knew that kind of interpretation, nevertheless very early in history they started to apply a com­pletely different explanation to the lost and found sheep. Already in the 2nd cen­tury we can find the statement that the sheep is not a single sinner but the entire human nature, which got lost through the original sin committed by Adam and was found and renewed thanks to the incarnation of God’s Son. In the Antiquity, it was universally believed that human life had a common dimension. That belief was a great part of ancient philosophy as well as the biblical tradition. Some of the Fathers understood the communion even deeper than others as they imagined the humanity as a living organic entity. The concept of the ontological unity of human nature was developed mostly by three Fathers: Irenaeus (2nd century), Methodius of Olympus (died c. 311) and Gregory of Nyssa (died c. 394). All three of them used the parable of the lost sheep as an example that could explain this doctrine. Besides, two more Fathers, Origen and Ambrose of Milan, spoke about the unity of the humanity when they explained the parable of the lost sheep, though their interpretation of this unity is completely different. However all five Fathers have something in common, which allows me to compare their deliberations on the parable together.
4
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The commonly accepted statement (το ομολογουμενον) as a starting point for a theological discussion – Eunomius and Gregory of Nyssa

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Przyszychowska M.
Vox Patrum
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2017
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vol. 68
139-148
PL
W debacie Eunomiusza z Grzegorzem z Nyssy obie strony konfliktu używały jako podstawowego i nieodpartego argumentu stwierdzenia, że głoszone przez nich tezy są powszechnie przyjęte. Obaj stosowali na określenie twierdzenia po­wszechnie przyjętego termin tÕ ÐmologoÚmenon, który w tradycji filozoficznej wywodzącej się od Arystotelesa oznaczał prawdziwą i pewną przesłankę prowa­dzącą do wiedzy absolutnej. W takim znaczeniu termin ten był szeroko stosowa­ny nie tylko w filozofii – zamiennie z wyrażeniem koinaˆ oennoiai – ale także w retoryce. Ta właśnie argumentacja używana zarówno przez Eunomiusza, jak i przez Grzegorza z Nyssy, dowodzi, że ich dyskusja nie była czymś, co dzisiaj nazwalibyśmy kwestią religijną, ale prawdziwą naukową/filozoficzną debatą, pro­wadzoną zgodnie z powszechnie przyjętymi (nomen omen!) zasadami.
EN
During the debate between Eunomius and Gregory of Nyssa as a basic and irrefutable argument both parties to the conflict used the statement that the the­ses they promoted were commonly accepted. Both of them defined the commonly accepted statement with the Greek term tÕ ÐmologoÚmenon which in the philo­sophical tradition derived from Aristotle meant true and reliable premiss that led to absolute knowledge. In such a meaning that term – interchangeably with the expression koinaˆ oennoiai – was used not only in philosophy but also in rhetoric. The methods used by Eunomius and Gregory of Nyssa show that their dispute was not what we would today call a religious issue, but a truly scientific/philosophical debate conducted in accordance with the commonly accepted (nomen omen!) rules.
5
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Czy Ojcowie Kościoła przed Augustynem mówili o grzechu pierworodnym?

100%
Przyszychowska M.
Vox Patrum
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2013
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vol. 59
251-267
EN
It is true that the Fathers of the Church before Augustine did not use the term „original sin”. However, in the writings of very many of them, both in the East and in the West, we do find a belief in the solidarity of all people with Adam or even in the unity of entire humanity in Adam. Talking about the first sin the Fathers use the expression „our” sin; they claim that „we” offended God in Adam, they admit that „we all” were in Adam’s loins when he committed the sin, and finally they straightforwardly claim that „all people” sinned in Adam. Some of them feel personally responsible for the offence committed in Paradise. Most of the Fathers, and perhaps even all of them, were convinced of real unity of entire humanity and they considered participation of all people in Adam’s sin as one of the aspects of that unity. The fall of the first man separated not only himself, but also all people from the communion with God, because every man somehow participated in that fall. And that is, after all, the very essence of the original sin.
6
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Grzegorz z Nyssy: czy Bóg stworzył starość?

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Przyszychowska M.
Vox Patrum
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2011
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vol. 56
383-392
EN
Old age, which we consider to be a normal or even a natural stage of human life, seems to us inseparably bound with human condition. However, for Gregory of Nyssa old age, like youth, sexual reproduction, passions or pain, was a consequence of the first sin rather than a characteristic feature of human nature, which was created by God at the beginning. In man’s beginnings God performed three important acts. In the first act He created hu­man nature considered to be an entity, without separation into male or female. During the second stage of creation God – anticipating sin of the first man – created individual human beings with specific sex. The third act took place after the sin, when God gave people clothes made of animal skins, by which Gregory understands an animal aspect of human life, alien to human nature, and old age is an element of this aspect. Nevertheless, in our present condition clothes made of animal skins could be used for a good cause, so also old age could be a stage on the road to eternal life. Although God did not plan it for man, after the first sin it has become for us something normal and even natural.
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Koncepcja podwójnego stworzenia jako próba wyjaśnienia genezy świata zmysłowego (Filon z Aleksandrii, Orygenes, Grzegorz z Nyssy)

100%
Przyszychowska M.
Vox Patrum
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2003
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vol. 44
203-220
EN
It seems there could be no connection of the biblical truth on the subject of creation with philosophy, which has never known the idea of creation. Nonetheless, several attempts have been made to unify them. The article presents three that are most renowned: of Philo, Origen and Gregory of Nyssa. They have one important feature in common: under the influence of Platonism, all three speak of dual creation.
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Święty Grzegorz z Nyssy, Do tych, którzy odwlekają chrzest (De iis qui baptismum differunt, CPG 3147)

88%
Przyszychowska M.
Vox Patrum
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2013
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vol. 60
547-555
PL
nie dotyczy
9
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Święty Grzegorz z Nyssy, Na słowa: „Wtedy także sam syn podda się temu, który poddał mu wszystko” (1Kor 15, 28) (In illud: Tunc et ipse Filius, CPG 3151)

88%
Przyszychowska M.
Vox Patrum
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2018
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vol. 69
837-862
PL
nie dotyczy
10
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Incomprehensibility of God and the Trinitarian controversy of the fourth century

63%
Kochańczyk-Bonińska K., Przyszychowska M.
Vox Patrum
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2014
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vol. 61
239-247
PL
Chociaż koncepcja niepoznawalności Boga zawsze była w Kościele obecna, to w pierwszych wiekach bardziej istotne było ukazanie Boga bliskiego dzięki łasce i wcieleniu. W IV w. wyraźnie widać zmianę w akcentach i roli przyzna­wanej niepoznawalności Boga przez Ojców. Nie wzięło się to znikąd, ale było ściśle powiązane z kontrowersją eunomiańską, która jest nie tyle częścią polemiki ariańskiej, co osobnym rozdziałem w historii teologii. Wykazujemy w artykule, że podstawą różnic między Aecjuszem i Eunomiuszem z jednej strony a Ojcami Kapadockimi z drugiej były przyjęte przez nich filozoficzne założenia. Zarówno koncepcja osób boskich jak i zagadnienie poznawalności Boga wynikają z prze­konania o pochodzeniu nazw: Eunomiusz wierzył, że nazwy zostały stworzone przez Boga, natomiast Ojcowie Kapadoccy utrzymywali, że to człowiek nadaje rzeczom nazwy. Różne założenia doprowadziły ich do różnych wniosków: Eu­nomiusz uważał, że nazwy oddają istotę rzeczy; Ojcowie, wręcz przeciwnie, byli przekonani, że człowiek nie jest w stanie poznać rzeczywistości, nawet siebie sa­mego. Obie strony zastosowały swoje założenia do możliwości poznania Boga, co nieuchronnie doprowadziło do dwóch rozbieżnych koncepcji: Eunomiusz uznał istotę Boga za całkowicie poznawalną, ojcowie – za całkowicie niepoznawalną.
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