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1

Wkład środowiska wielkopolskiego w rozwój patrologii

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Czyżewski B.

Poznańskie Studia Teologiczne

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2019

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issue 35

121-138

EN

The proposed topic allows to learn about the scientific activity of the Wielkopolska researchers of the early Christian Church: Jan Sajdak (1882–1967), priest Józef Nowacki (1893–1964), priest Bronisaw Gadysz (1892–1943) and priest Ludwik Gadyszewski (1932–2009). They contributed to the development of patristics not only in Wielkopolska, but also in Poland and in the world. Wielkopolska is also associated with the Scriptures of the Fathers of the Church in which translations of writers of the first centuries of Christianity are published. Patrology textbooks have also been published. The most important of them was written by the priest Szczepan Piestoch and is intended especially for students of theology. Wielkopolska is also a Faculty of Theology which has been operating since 1998 at the University of Adam Mickiewicz University in Poznan. It includes the Department of Patristic Theology and currently the Department of Patristic Theology and Church History. Under the supervision of the faculty lecturers doctoral theses, master’s and bachelor’s the- ses, as well as monographs related to the period of Christian antiquity are prepared.

2

Freedom and Grace in the Teaching of Mark the Hermit

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Czyżewski B.

Collectanea Theologica

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2020

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vol. 90

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issue 5

523-536

EN

Mark the Hermit is one of the most important theoreticians of ascetic life in the ancient Church. In his ascetic writings, he takes up a number of subjects, including teaching about freedom and grace. This is not a systematic doctrine, but rather statements scattered in his works, occasional, often similar to each other. “Freedom” is defined by St. Mark the Hermit by the term ἐλευθερία, while “grace” – by the term χάρις. He also reminds us that freedom is given to man by Christ; man also receives it in the sacrament of baptism, because it frees him from the burden of sin. Grace, in turn, is presented by Mark the Hermit always as a gift from God given to man. Therefore, the Kingdom of Heaven is a gift, and not a reward for deeds, and the salvation that we receive from Christ is also grace. St Mark the Hermit’s teaching on freedom and grace certainly differs from the views of the Messalian sect, whose followers did not want to admit that grace and freedom are given to the baptised, so that they can perfect themselves throughout their lives and become similar to God.

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Wolność i łaska w nauce Marka Eremity

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Czyżewski B.

Collectanea Theologica

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2019

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vol. 89

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issue 1

75-88

EN

Mark the Ascetic is considered as one of the most prominent theoreticiansof ascetic life in the ancient Church. In his ascetic writings, he undertooka variety of topics, including freedom and grace. Mark’s teaching is nota systematic doctrine. His tuitions are more a collection of short statementsscattered in many places in his works. The author uses the Greek wordἐλευθερία for freedom and χάρις for grace. Christ brings freedom to man.In the sacrament of baptism, man is freed from the original sin. In turn, thegrace is always depicted as a gift, which man can only receive from God.Therefore, the Kingdom of God is always a gift, and neither a prize, nora reward for work. The entire salvation is the greatest grace, which has beengiven to us by Christ. The attitude of gratitude to God should overfilledthe entire human life.

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Grzech Kaina w ocenie Ojców Kościoła

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Czyżewski B.

Vox Patrum

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2015

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vol. 64

105-118

EN

Fathers of the Church have left comments on Genesis as well as other works, which explain not only the biblical descriptions of the origins of the world and man, but also Gen 4: 1-16, where it speaks of the sin of Cain. In this paper we present an assessment of the sin of Cain made by some of the Fathers of the Church. It should be noted that they do not stop only on the sin of fratricide, although condemn it the most, but focus their attention also on other sins of Cain, which preceded and led to the killing of Abel by his jealousy, anger, evil thoughts, insincerity. Fathers of the Church recognize the individual and social character of the sins of Cain, which manifests itself in leaving his from God and separation from relatives. This resulted in a permanent division of the family. Fathers also point to the mercy of God and a willingness to forgive. Commentators of Gen 4:1-16 biblical text, however, do not see in Cain repent for any sin committed by him.

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Wypowiedzi Ojców Kościoła na temat wiary w interpretacji papieża Franciszka w encyklice "Lumen fidei"

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Czyżewski B.

Vox Patrum

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2014

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vol. 61

493-502

EN

The first Encyclical Letter of Pope Francis, commencing with the word “Lumen fidei”, contains valuable statements of the Church Fathers on the topic of faith. The Holy Father examines and interprets them in the context of his own reflections. He quotes St. Augustine (11 times), St. Irenaeus of Lyons (3 times), St. Justin and Origen (each 2 times) and the Epistle of Barnabas, Clement of Alexandria, Tertullian, St. Cyril of Jerusalem, St. Leo the Great and St. Gregory the Great. The texts of the Church Fathers, cited by the Pope, are focused on four main themes. The first is related to the way, that leads a man to faith, which is born through love looking for truth. Therefore, there is a deep relationship between two realities – fides et ratio. Faith finally demands to be shared with others, and is transmitted in the community of the Church. She is strengthened by the fact, that it bears fruit, and will change the lives of those, who believe.

6

Odpoczynek Boga (Rdz 2,1-3) w interpretacji Ojców Kościoła

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Czyżewski B.

Vox Patrum

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2014

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vol. 62

81-92

EN

The theme of this paper is the exegesis of Gen 2:1-3 in selected writings of the Church Fathers and early Christian writers. The Early Church authors pondered over the passage in question, seeking to find the meaning of God’s resting on the seventh day from all his work of creation of the world and man. In their statements, early Christian writers clearly stated that the Biblical text should be read spiritually while treated as a metaphor. For God does not need rest, but man. It is for man that the Creator made the Sabbath day, and made it holy, and since the Resurrection of Christ, Sunday has been a holy day designated for rest and celebration. Concurrently, it was the announcement of the eighth day, or eternity, in which a man, free from all the trouble and bodily decay, will forever rest in God and live a true union with Him.

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Teologiczny i antropologiczny wymiar obrzędów chrzcielnych w Kościele IV wieku

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Czyżewski B.

Vox Patrum

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2015

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vol. 63

113-127

EN

The Holy Baptism in Church in period of the first centuries was considered as an extra ordinary and important event, both in life of the baptized person, as well as in the entire Church community. Almost exact information on baptism in Church of the 4th century is available in existing documents of empathetical discourses on baptism by four great Fathers of the Church: St. Cyril of Jerusalem, St. John Chrysostom, St. Ambrose of Milan, and Theodor, bishop of Mopsuestia. Thus in this paper I have decided to present only the Baptismal Rites and their theological and anthropological significance. In terms of the mentioned authors’ writings, we can find two parts of the baptismal liturgy where they consist of particular Rites. The first part is devoted to so called the rites preceding a ceremony of baptism, It means to surrender Satan, take off cloths and apply the holy oil before one’s baptism. Another Rite, i.e. taking off clothes of the candidates to be baptized, was significant for the new way of life of a certain human being, and rejection of the old man with his all affairs and matters. Authors of baptismal discourses also paid their attention to application of the holy oil. The second part of Baptismal Rites was related to baptismal immersion itself. First of all, there was the following order: to reach the baptismal tank, immerse in waters three times, then leave it and put on the white clothes. The theological interpretation of particular Baptismal Rites in writings of the Church of the 4th century was rather compact. Even in case of some differences available, they were not concerned with the principal aspects, but strictly devoted to the baptism itself in order to understand the ceremony, and all particular order of the Baptismal Rites.

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Sens życia w ocenie Ojców Apostolskich

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Czyżewski B.

Vox Patrum

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2012

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vol. 57

93-101

EN

The issue connected with sense of life appears in the works of the Apostolic Fathers not only as a main subject, but also not occasionally. They used the motif of two roads to show the sense of behavior on the earth, according to the God’s commandments and his will. They do not condemn the earthly world but deeds, which lead people to death. Even in the face of his close martyrdom, they saw a clear aim: life on the earth is important, because it leads to God. The Apostolic Fathers tell also the truth connected with eternal life and hope to be used from the dead, which will take place after death. The sense of our life is – it leads a man to the resurrection.

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Wkład środowiska poznańsko-gnieźnieńskiego w badania nad literaturą wczesnochrześcijańską

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Czyżewski B.

Vox Patrum

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1999

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vol. 36

97-107

FR

Le sujet propose est etudie sur les trois aspects. Tout d'abord on presente l'activite scientifiques des chercheurs qui s'occupaient de patristique dans la region de Wielkopolska: le professeur Jan Sajdak (1882-1967) - l'Universite de Poznań, le professeur Józef Nowacki (1893-1964) - le Grand Seminaire de Poznań et de Gniezno, et aussi ie professeur Bronislaw Gladysz (1892-1943) - l'Universite de Poznań. Tous les trois contribuaient a developpement de la patristique non seulement en Wielkopolska, mais aussi en Pologne toute entiere car ils ont travaille sur les oeuvres des Peres de l’Eglise.

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Patrystyczna interpretacja Rdz 2, 7: „Pan Bóg ulepił człowieka z prochu ziemi i tchnął w jego nozdrza tchnienie życia”

100%

Czyżewski B.

Vox Patrum

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2016

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vol. 65

141-154

EN

The article aims at the presentation of the exegesis of Gen 2:7 made by some early Christian writers. Their interpretation contains three essential elements. Fathers start with pointing out the matter as a material from which God created man. Although the human body undergoes natural decomposition, it is not because of the material from which it is built, but because of its frailty due to sin. Fathers also pay attention to the soul, which has its source in what Genesis calls the breath of God. However, it did not exist before the creation of the material body, as proclaimed by Origen, but was created along with the body. The soul animates the body putting it in motion. Although man was formed from the dust of the earth by the hands of God, he should be seen as a spiritual being. Whereas the soul is created, the body has been formed and this clearly differentiates the two. Due to the greatness and grandeur of man, he cannot be reduced to animal being, as it has a rational soul that animates his body. Finally, the third thread in connection with the exegesis of the Gen 2:7 indicates the union of the body and the soul at the moment of creation. It occurred at the time when God breathed into man’s nostrils and put in some part of his grace. This does not mean, however, that the nature of God has changed into the soul of man. Not only did the first man receive the breath of God – everyone gets a second breath, the Holy Spirit, which leads to the creation of a new humanity.

11

Herezje wczesnochrześcijańskie – zagadnienia wprowadzające

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Czyżewski B.

Vox Patrum

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2017

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vol. 68

7-20

EN

In the times of the Church Fathers the notion of heresy was related to the false doctrine what became the cause of derogations from the unity of the Church. It was a false tenet about God, hence the Fathers of the Church tried to define not only mistakes created within the Church, but also to develop orthodox doctrine. Due to the vastness of the this subject authors and texts defining heresies were selected. Firstly, attention was drawn on the Greek term a†resij contained in pagan literature and the writings of the New Testament, which allowed to see what was the impact, especially the biblical definition of heresy, on the understanding of the early Christian writers, especially before the first Council of Nice in 325. It was also necessary to ask about the origin of heresy and its characteristics. Fathers affirmed unequivocally that their creation were associated mainly with making the wrong choices. The result of this were incorrect relations of heretics to the truth and to the Church, wrong image of God and abiding in stubbornness. Fathers also attempted to define more precisely the scope of meaning of schism and heresy, which are concepts often used as synonyms.

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Księga proroka Zachariasza w egzegezie Dydyma Aleksandryjskiego i św. Hieronima

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Czyżewski B.

Vox Patrum

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2017

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vol. 67

85-100

EN

The subject of analysis are two biblical commentaries to the Book of the prophet Zechariah. First commentary is written by Didymus of Alexandria. The second is the fruit of saint Jerome’s thought, prince of exegetes. Analysis of these two comments leads us to the conclusion of a very high resemblance of these works. Numerous fragments of a saint Jerome’s comment are convergent with those written by Didymus or are complementary to his interpretation. We get the impression, that Didymus determines the way, after which Jerome goes. Honestly speaking, despite some borrowings from Didymus, Jerome maintains a certain independence even in appreciation of literal interpretation of Scripture. Moreover, in many places he uses philological explanations or just supplements Didymus. We cannot forget, that Jerome asked Dydimus to write this commentary to the Zechariah prophet, and probably that’s why he allowed himself to use it, as he wished to.

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Ks. Szczepan Pieszczoch (1921-2004) człowiek, który prawdziwie kochał Ojców Kościoła

100%

Czyżewski B.

Vox Patrum

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2004

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vol. 46

893-898

EN

in memoriam

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Obraz Kościoła w "Komentarzu do Zachariasza" Dydyma Aleksandryjskiego

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Czyżewski B.

Vox Patrum

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2008

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vol. 52

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issue 1

109-122

PL

Dydym w swoim biblijnym komentarzu do Zachariasza dość często mówi o Kościele. Aspekty, zgodnie z którymi zazwyczaj widzi Kościół, są następujące: 1. Jest to zgromadzenie Żydów, pogan i ludzi powołanych do jedności; 2. Kościół jest ciałem Chrystusa, który jest jego Głową; 3. Nazywa się ją Oblubienicą Chrystusa, bez plam i zmarszczek, jak powiedział św. Paweł; 4. Wreszcie Kościół według Dydyma jest olśniewającym Jeruzalem, w którym żyjemy i gdzie będziemy żyć.

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Michael Fiedrowicz, Theologie der Kirchenviiter. Grundlagen friihchristlicher Glaubensreflexion, Freiburg - Basel - Wien 2007, Herder, ss. 448.

100%

Czyżewski B.

Vox Patrum

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2007

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vol. 50

689-692

EN

review

PL

recenzja

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Święty Benedykt w wypowiedziach Jana Pawła II

100%

Czyżewski B.

Vox Patrum

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2007

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vol. 50

111-121

FR

En proclamant Saint Benoit, patron de l’Europe en 1964, Paul VI rappelait l’enseignement du Pere des moines, par la force de son exemple et l’actualite de sa feconde devise: Prie et travaille. Le papę Jean-Paul II, qui a beaucoup ecrit sur Saint Benoit (La Lettre Apostolique Sanctorum Altrix; les discours et les homélies), nous rappelle ses titres: messager de paix, artisan d’union, maitre de la civilisation et avant tout, héros de la religion du Christ et fondateur de la vie monastique en Occident. Dans l’enseignement de Jean-Paul II, saint Benoit a fait lever sur notre continent ,,l’aurore d’une ere nouvelle”. II a merite aussi d’etre reconnu par Paul VI et Jean-Paul II, „patron principal de toute l’Europe. II convient de rappeler que l’Abbé Benoit enseigna aux hommes, la primaute du culte divin avec VOpus Dei, c’est-a-dire la priere liturgique et assidue. C’est ainsi qu’il cimenta cette unitę spirituelle de l’Europe, grace a laquelle les peuples de langues, de races et de cultures diverses prirent conscience de constituer l’insigne peuple de Dieu.

17

Paralela: Józef Egipski – Chrystus w "Księdze obietnic i zapowiedzi Bożych" Quodvultdeusa

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Czyżewski B.

Vox Patrum

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2010

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vol. 55

149-159

EN

Dans cette présente étude, nous souhaitons nous pencher sur une étude concernant un parallèle intéressant et original sur: Joseph d’Egypte – Christ, qui Quodvultdeus, l’auteur du Livre des promesses et de prédictions de Dieu présente dans plusieurs passages de son oeuvre. Il faut admettre ici que ce sujet n’était pas nouveau, puisqu’il avait déjà paru dans le deuxième siècle; il était traité par Méliton de Sardes. En ce qui concerne l’inscription de certaines figures, Quodvultdeus est fidel à l’interprétation donnée par les Pères de l’Église et des écrivains de l’antiquité chrétienne. Pourtant, dans certains passages, nous pouvons indiquer une certaine autonomie entreprise par Quodvultdeus. Cette autonomie permetait au développement de nouveaux éléments qui n’étaient pas connus à l’époque. Il s’agit notamment des parallèles suivants: la tunique de Joseph dans les mains de la femme de Putiphar - la souffrance du Christ dans les chrétiens persécutés; le soleil du rêve de Joseph - Jésus-Christ; la lune – signifie l’Eglise; la réunion de Jacob et de Joseph – rencontre de Siméon avec Jésus; les dons offerts par Joseph aux frères – don de l’Esprit du Christ pour tous ceux qui croient en Lui. Si nous prenons en considération les parallèles mentionnés ci-dessus, Joseph d’Egypte – Christ, il faut admettre que Quodvultdeus est un auteur originale et créatif de l’antiquité chrétienne.

18

Ks. Piotr Wojciech Turzyński, Piękno w teologii świętego Augustyna. Próba systematyzacji augustyńskiej estetyki teologicznej, Theologia Radomiensia 7, Radom 2013, Wydawnictwo Diecezji Radomskiej AVE, ss. 518.

100%

Czyżewski B.

Vox Patrum

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2015

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vol. 63

512-514

PL

nie dotyczy

19

Wskazania dla mnichów w "Komentarzu do Modlitwy Pańskiej" w "Regule mistrza"

100%

Czyżewski B.

Vox Patrum

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2018

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vol. 69

143-154

EN

The annonymous work called The Rule of the Master, in the so-called Thema, contains a commentary to the Lord’s Prayer. The Master, in his interpretion of invocation, touches the Christian doctrine. He analyse adopted sonship, which men is receiving by the Grace of God. This grace is a fruit of salvation given by Christ passover. Every Christian receives this grace in sacrament of baptism. First three request in Lord’s Prayer, although directed to God strictly, also refer to bound between man and Father. These prayers contains double dimension: theocentric and antropocentric. First, these three request are leading to the God, and from Him, return to man to realize to him the obligations which are connected with the status: the child of God. Four next requests concer the specific needs of man, such as daily food, forgiveness, defense against the devil and temptations. We can not admit, that these four are focusing only on man. We can find in it also a deep theocentric feature. By directing these request to God, says The Master, man expect suport and help.

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Reguła mistrza o wyborze i nauczaniu opata

100%

Czyżewski B.

Vox Patrum

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2018

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vol. 70

243-258

EN

The monasteries which were raised in the Church in first centuries demanded rules stating life of their members. The initatior and founder of these monasteries was saint Pashomius. It’s noteworthy to remind anonymous work which were made in nine century called The Regula Magistri. This extensive ancient opus containing collection of monastic rules written by author of unknown name, was created in about fifth century south of Rome. Nowadays, we assume that The Regula Magistri became a model for the rule of Saint Benedict. The Rule of the Master was written for the monastery where the leading role was up to Abbot. He was the one who was preaching, teaching and he, indeed, was a master for his disciples. Several chapter of this monumetal work is dedicated to the rules and procedures of choosing the abbot. It also contains list of the most important tasks which belonged to his office – these are the subject of this study. What’s interesting is that, the new abbot was being elected by his predecessor when he sensed that he is going to die shortly or serious ill makes him incapable of continuing his tasks. Abbot was looking after his brothers and encouraged them to acquire virtues. This kind of challenge could seem useful, because it was the motivating factor to, fulfill God’s will with dignity and humble, and also to life by the abbey’s rules. On the other hand, it could also had been dramatic, because the ascetic way of life sometimes was understood only in human succes category. The candidate was introduced on his duty by local bishop in special liturgical rite. There were also rules dedicated to possibly removal of the abbot, who – when his predecessor still lived – seemed to be unhumble and improper man for this office. The Rule also contains special instruction for the situation, when abbot dies in sudden death and had not decided who would have been his successor. The author of the Master’s Rule also draws attention to the manner of teaching conducted by the Abbot. The most important was the testimony of life, fidelity to the binding rules, exercising in virtues and avoiding sins. The Rule of the Master teach the Abbot, that he should be humble, treat the brothers equally, be responsible for the others and for himself, and ask as all brother for the opiniong in issues relating to the monastery.

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Wkład środowiska wielkopolskiego w rozwój patrologii

Freedom and Grace in the Teaching of Mark the Hermit

Wolność i łaska w nauce Marka Eremity

Grzech Kaina w ocenie Ojców Kościoła

Wypowiedzi Ojców Kościoła na temat wiary w interpretacji papieża Franciszka w encyklice "Lumen fidei"

Odpoczynek Boga (Rdz 2,1-3) w interpretacji Ojców Kościoła

Teologiczny i antropologiczny wymiar obrzędów chrzcielnych w Kościele IV wieku

Sens życia w ocenie Ojców Apostolskich

Wkład środowiska poznańsko-gnieźnieńskiego w badania nad literaturą wczesnochrześcijańską

Patrystyczna interpretacja Rdz 2, 7: „Pan Bóg ulepił człowieka z prochu ziemi i tchnął w jego nozdrza tchnienie życia”

Herezje wczesnochrześcijańskie – zagadnienia wprowadzające

Księga proroka Zachariasza w egzegezie Dydyma Aleksandryjskiego i św. Hieronima

Ks. Szczepan Pieszczoch (1921-2004) człowiek, który prawdziwie kochał Ojców Kościoła

Obraz Kościoła w "Komentarzu do Zachariasza" Dydyma Aleksandryjskiego

Michael Fiedrowicz, Theologie der Kirchenviiter. Grundlagen friihchristlicher Glaubensreflexion, Freiburg - Basel - Wien 2007, Herder, ss. 448.

Święty Benedykt w wypowiedziach Jana Pawła II

Paralela: Józef Egipski – Chrystus w "Księdze obietnic i zapowiedzi Bożych" Quodvultdeusa

Ks. Piotr Wojciech Turzyński, Piękno w teologii świętego Augustyna. Próba systematyzacji augustyńskiej estetyki teologicznej, Theologia Radomiensia 7, Radom 2013, Wydawnictwo Diecezji Radomskiej AVE, ss. 518.

Wskazania dla mnichów w "Komentarzu do Modlitwy Pańskiej" w "Regule mistrza"

Reguła mistrza o wyborze i nauczaniu opata