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U początków Świętej Rusi. Koncepcje monarchiczne metropolity kijowskiego Iłariona (XI w.) i ich związek z bizantyńską „teologią polityczną”

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Brzozowska Z.

Studia Wschodniosłowiańskie

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2014

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vol. 14

29-40

PL

Zofia Brzozowska, Łódź

EN

In the work of the Kievan Metropolitan Hilarion from the mid 11th century, known as the Sermon on Law and Grace, we can find the earliest testimony of the penetration of Byzantine political elements into the East Slavic area. The Head of the Russian Church, highly educated, fluent in Greek, familiar with patristic tradition and medieval Eastern Christianity literature, seems to have no doubt that the imperial and princely authority come from God. Moreover, in connection with Justinian’s Novel 6, he calls for the need of consistent cooperation between the monarch and the clergy who manage the Church. Praising the grand prince of Kiev, Vladimir the Great, on the pages of the Sermon on Law and Grace, he creates his literary image in accordance with the canons functioning in Byzantine literature. An interesting issue is the issue of preliminaries, which appear in the text by Hilarion. The Metropolitan never named the Kievan prince as the Emperor/Tsar, but called him “Khagan” – a word taken from the language systems of Russia’s eastern neighbours.

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Mariusz Bartnicki, „Władca i poddani w historiografii ruskiej XI–XIII wieku”, Wydawnictwo Uniwersytetu Marii Curie-Skłodowskiej, Lublin 2015, ss. 344

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Brzozowska Z., Uniwersytet Łódzki W. F.

Przegląd Nauk Historycznych

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2016

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vol. 15

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issue 1

3

Sofia – Mądrość Boża. Przymiot, energia czy odrębna osoba Boska w teologii Kościoła wschodniego (do XV w.)

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Brzozowska Z., Łódzki U.

Internetowy Magazyn Filozoficzny Hybris

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2013

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vol. 20

EN

The representation of Sophia – personified God’s Wisdom, based on the text of old-testament Sapiental Books, took quite an important place in the spiritual culture of Byzantium. What should be noted is the Empire inhabitants’ striving to identify Wisdom with one of the persons of Trinity. A vast majority of the Church Fathers and later East Christian thinkers inclined towards christological interpretation of Sophian images. The Second Hypostasis – the Word Incarnate, was identified with Sophia by Justin Martyr, Athenagoras of Athens, Clement of Alexandria, Origen, Methodius of Olympus, Eusebius of Caesarea, Cyril of Jerusalem, Athanasius of Alexandria, Gregory of Nazianzus, Gregory of Nyssa, Cyril of Alexandria, Theodoret of Cyrus, Anastasius of Sinai, Patriarch Germanus of Constantinople, St. Theodore of Stoudios, Symeon the Metaphrast, St. Simeon the New Theologian, and Philotheos Kokkinos – author of three extensive educational works devoted to Sapiental metaphors, presented in the Book of Proverbs. Several other apologists preferred to identify God’s Wisdom with the Holy Spirit (Theophilus of Antioch, Irenaeus of Lyons, Paul of Samosata). At the same time in the Byzantine theology emerged a completely abstract interpretation of Sophia, based on the views of Saint Basil the Great, Pseudo-Dionysius the Areopagite and Maximus the Confessor. Its highlight was to be a theory, proposed by Gregory Palamas in the fourteenth century, according to which Sophia should be understood primarily as one of the uncreated energies of God.

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1 Internetowy Magazyn Filozoficzny Hybris

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1 Uniwersytet Łódzki W. F.

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U początków Świętej Rusi. Koncepcje monarchiczne metropolity kijowskiego Iłariona (XI w.) i ich związek z bizantyńską „teologią polityczną”

Mariusz Bartnicki, „Władca i poddani w historiografii ruskiej XI–XIII wieku”, Wydawnictwo Uniwersytetu Marii Curie-Skłodowskiej, Lublin 2015, ss. 344

Sofia – Mądrość Boża. Przymiot, energia czy odrębna osoba Boska w teologii Kościoła wschodniego (do XV w.)