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Humanizm Alberta Camusa

100%
Piwowarczyk P.
Studia Gdańskie. Wizje i rzeczywistość
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2011
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vol. 8
351-367
EN
The article discusses the evolution of Albert Camus’ worldview as expressed in his writings. A lot of emphasis is put on the his childhood and youth and their influ­ ence on his worldview, from the opposition to God, materialism to existentialism and his absurd. The author searches for positive aspects in this difficult worldview, finding them in the humanism of Albert Camus, concentrating on his fascination with beauty, recognising human innate drive to the good, theneed of love which, when confronted with evil, can take on a form of entirely selfless, altruistic caritas.
2
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Aktywność misyjna gnostyków na przykładzie walentynian

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Piwowarczyk P.
Vox Patrum
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2015
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vol. 64
345-359
EN
The source base for the study on the Gnostic missionary activity in general is rather scarce, nonetheless in the case of the Valentinians, one of the major bran­ches of ancient Christian gnosticism, the main characteristics of the their mission could be given with some certainty. First of all the Valentinians run the mission directed to other Christians. It was conducted by means of public teaching during the open gatherings of the Valentinian communities. The more interested were then taken aside and provided with more specific instructions. The written texts, such as letters or introductory treatises, were also in use. Valentinian mission had probably mostly educational character, because there is no source evidence for Valentinian efforts to gain new members for their own church communities. The main goal was to bring the spiritual enlightenment, divine knowledge, to brothers who did not yet received it. Of course such an enlightened Christian presumably in greater part joined the Valentinian community, however the sources do not con­firm, that it was either demanded or recommended. The mission to the Pagans is not so well testified. The Valentinian texts from Nag Hammadi Codices, such as Tractatus Tripartitus and Letter to Rheginus prove that there were some converts from among the Pagans, but probably not numerous and not eagerly sought. Only the former text mentions some kind of apostles of good message, who might be recognized as those who preach to non-Christians. We do not know however, if they spread the basics of Christianity or at once its deeper Gnostic meaning.
3
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„Communes et ecclesiastici” w "Adversus haereses" III 15, 2, Ireneusza z Lugdunum

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Piwowarczyk P.
Vox Patrum
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2012
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vol. 57
495-503
EN
Irenaeus, bishop of Lyons in Gaul, only in few places of his Adversus haereses gives us a glimpse at social activity of the Valentinians. In Adversus haereses III 15, 2 he portrays them, speaking to „communes et ecclesiasticos”. Using such a form, the Valentinians do not tend to distinguish non-gnostic members of the Church from their inner circle, as Irenaeus tries to present it, shifting very smooth­ly from communes to simpliciores. They underline rather the common share of all Christians in the Church, even if some of them still need some deeper exposition of the truth to fully participate in it.
4
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Cuda św. Menasa według rękopisu Pierpont Morgan 590

100%
Piwowarczyk P.
Vox Patrum
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2021
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vol. 80
395-418
EN
The paper contains an introduction and translation of the oldest preserved MS of the Miracles of St. Menas. The collection has 17 miracles but, since the codex is heavily deteriorated, not all of them could have been edited. The last miracles in the collection are of the special interest as they are unattested in any other Coptic MS, the 17th miracle being absent even in the Greek collections. The translation puts together three separately edited parts of the text and for the first time presents them together;
PL
Artykuł zawiera przekład i wprowadzenie do najstarszego zachowanego rękopisu cudów św. Menasa. Kolekcja liczy oryginalnie 17 cudów, ale ze względu na zły stan zachowania rękopisu nie wszystkie były zdatne do wydania. Szczególnie interesujące są ostatnie cuda w kolekcji niezachowane w żadnym innym rękopisie koptyjskim, zaś cud 17 nie jest potwierdzony nawet w wersjach greckich. Przekład zbiera trzy rozproszone edycje i po raz pierwszy w literaturze przedstawia je razem.
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