Search results - CEJSH

1

Zaproszenie św. Augustyna na Sobór efeski

100%

Eborowicz W.

Vox Patrum

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1986

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vol. 11

585-592

FR

En presentant les details nouveaux, l’auteur tient a completer l'article de B. Altaner sur l’invitation de St Augustin au Concile d’Ephese par l’empereur Theodose II.

2

Źródło i prawzory sakramentu małżeństwa w nauczaniu św. Augustyna

100%

Swoboda A.

Vox Patrum

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2008

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vol. 52

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issue 2

1049-1064

IT

L’articolo e composto di tre parti: nella prima parte presentiamo le opinioni di Agostino confermanti la verita Dio e creatore del matrimonio che e un bene. Questo bene non £ sta to distrutto dal peccato originalie, non lo puó farę un peccato di adulterio e di divorzio. Matrimonio resta indissolubile nel caso di mancanza della vita coniugale e anche di infecondia da qualsiasi parte. La seconda parte presenta la dottrina di Vescovo di Ippona sul tema del Sacra- meritum Magnum. Per nostro 1’autore il modello della indissolubilita del matrimonio e un legame di Israele, Popolo di Dio, eon il Signore, il mistero della incarnazione e il legame di Cristo eon la Chiesa. La terza parte e stata dedicata ai chiarimenti di Agostino sul tema della presenza di Cristo alle nozze di Cana. Essa conferma la verita dalia quale risulta Dio ha creato il matrimonio e per questa ragione esso e un bene. La presenza del nostro Signore a Cana mette anche in rilievo la verita su di nozze di Cristo eon la Chiesa (magnum sacramentum). Cosi il Vescovo di Ippona ha sottolineato una differenza fra magnum sacramentum di Cristo e della Chiesa e illarum nuptiarum celebrati a Cana su modello delTamore di Cristo per la Chiesa in cui lo sposo e soltano una figura di Cristo e il suo matrimonio un simbolo della unita di Cristo eon la Chiesa.

3

Encyklika Spe salvi: śladami Augustyna

100%

Turek W. J.

Vox Patrum

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2008

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vol. 52

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issue 2

1181-1188

EN

The reading of the Encyclical Spe salvi of Benedict XVI, with a special regarding for the presence of Augustine’s sentences, gave us the opportunity to distinguish some subjects essential for the concept of Christian hope proposed by the Pope to the Christian community. Benedict XVI emphasizes in a very clear way the relation between hope and faith: „Spei substantia fides est”. The eschatological dimension of hope influences strongly the life of Christians, who continually are looking for reasons of life, of work and of ministry. In Christ our hope receives a new meaning and we are called to continue our process of purification and to open our heart to the gift which comes from God, our big Hope.

4

Life as Relation: Classical Metaphysics and Trinitarian Ontology

100%

Maspero G.

Theological Research. A Journal of Systematic Theology

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2014

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vol. 2

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issue 1

31-52

EN

Life is a theological and metaphysical problem, because it constitutes the apex of the realm of being. The Aristotelian Unmoved Mover was identified with Life as the act of thinking. Christian doctrine affirms that God is triune just as Life, but here identified both with Logos and Love. The ontology of the First Principle is different in Classical metaphysics and in Trinitarian theology. The question discussed in the paper is how this difference affects the understanding of the relationship between God and the world. Having recourse to the theological framework developed by the Cappadocian Fathers in the discussions that lead to the formulation of the Trinitarian dogma in the 4th century, free and mutual relation is presented as the key concept that was used in theology to overcome the limitations of the metaphysics of the time and to extend it in order to develop a new ontology that is an ontology of life. Trinitarian ontology may also aid our understanding of created life, because it is not simply meta-physics, i.e. a description of man and God according to the category of necessity, but is ana-physics: life is understood from above with suitable categories for free beings.

5

Afrykańskość i uniwersalność św. Augustyna (Algier - Annaba - Souk-Ahras, 1-7 IV 2001)

100%

Longosz S.

Vox Patrum

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2001

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vol. 40

707-709

EN

report

PL

sprawozdanie

6

Radość (gaudium) w nauczaniu św. Augustyna

100%

Eckmann A.

Vox Patrum

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2012

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vol. 58

307-314

EN

Notes of St. Augustine on joy (gaudium) are based on both the philosophical tradition and the Bible. Bishop distinguishes the true joy from the false one. These two types of joy differ in the subject of happiness and its quality. True joy is purely spiritual (gaudium spiritale), aimed to eternal life, while the false joy turns to the worldly possessions. In this life is possible the joy that comes from hope (gaudium de spe), a real joy (gaudium de re) meet only in the future life. Everyday joy, which is consistent with reason and truth, leads to the eternal joy. The true joy arises when one attains the highest goal. It meets in God and is permanent.

7

Katecheza eucharystyczna św. Augustyna

100%

Żurek A.

Vox Patrum

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2012

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vol. 57

853-862

EN

Preparation for participating in the Eucharist took place in the fourth and fifth centuries as part of pre-baptismal catechesis, and to a more degree as part of mystagogical catechesis which took place after baptism. A few of such catecheses have been preserved after saint Augustine. He preached them at Easter. In these catecheses he tried to make neophytes aware of the real presence of Christ in Bread and Wine. He justified it using biblical texts especially Christ’s statements about „the living bread”. The main task and duty of Christians was to wake up in the faith and receive the Eucharist worthily.

8

Świętego Augustyna przeżywanie starości w świetle jego listów

100%

Eckmann A.

Vox Patrum

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2012

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vol. 57

155-166

EN

Saint Augustine distinguished six periods of human life: infancy (infantia), childhood (pueritia), adolescence (adolescentia), young adulthood (iuventus), middle age (gravitas) and old age (senectus). Each of those periods has a perspective. Only in old age there is lack of it. Augustine makes the examination of conscience. Sentimental mood appears in the mail from the Saint Jerome, who poses himself as an old man in the opposition to Augustine as a young man, making allusions to ancient literature and his age. Exchange of letters between the Fathers of the Church records Augustine’s respect toward an old man, the monk. The entire reality is in continuous motion, as you can see in a simple anthropological observation of different periods of human development: childhood (pueritia), adolescence (adolescentia), young adulthood (iuventus), old age (senectus). The latter closes the death. Old age is a common weakness (communis infirmitas) of mankind. Augustine complained frequently on the impending old age, which according to ancients starts with 60 year old.

9

Początki mowy u małych dzieci w koncepcjach rzymskich intelektualistów, Augustyna i Jana Chryzostoma

100%

Jundziłł J.

Vox Patrum

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2009

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vol. 53

245-258

EN

The paper is a preliminary outline of the history of views on the teaching of speech to children in ancient thinkers, especially Aristotle, Romans from the times of Republic and Empire, as well as the Church Fathers, especially Western, including Augustine in order to determine what John Chrysostom wrote and said on that subject. All the above-mentioned were not really interested in teaching speech to infants and children but in the physiology of this phenomenon (especially Aristotle) and creating the most favorable environment for the shaping of speech through the selection of nannies and child minders. There were no attempts, as Augustine aptly wrote, to teach speech consciously; it was the child himself that had to associate the sound with its material, meaningful background through observations and repeating experiences. What is more, both moral philosophers and Church Fathers described in a friendly manner (also Chrysostom) talking to children using a special, childlike language since it pleased and still pleases adults, although spoils the way children speak. The Classic Antiquity, which took care about the proper speech and promoted (like Church Fathers) rhetoric in everyday life and science, forgot about the basics, the process of creating speech, which resulted from depreciation of the first stage of children’s life, condemned to contacts with slaves – nannies. It was only the school age that stirred up stronger emotions but, as some moral philosophers wrote, children already had speech defects, among others, because of parental consent for the language deprivation.

10

Sv. Augustín, Samovravy. O nesmrtel‘nosti duše, přeložili, úvodné štúdie napísali, poznámky a indexy spracovali Katarína Šotkovská – Jozefa Artimová, Bibliotheca Antiqua Christiana (Kresťanská Antická Bibliotéka), Patrimonium zv. 4, Trnava 2007, ss. 111

100%

Pietras L. T.

Vox Patrum

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2009

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vol. 53

715-717

PL

nie dotyczy

11

Egzystencja hermeneutyczna jako egzystencja fronetyczna: Radykalizm ludzkiej odpowiedzialności

88%

Wierciński A.

Kwartalnik Pedagogiczny

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2015

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vol. 60(2 (236))

204-228

PL

Hermeneutic existence is a phronetic existence aiming at nurturing practical wisdom in human life: It originates with life, affects life, and transforms life. Hermeneutic truth is a world-disclosive truth of understanding. The experience of hermeneutic truth calls for human Dasein’s personal engagement and existential answer, and expresses hermeneutic moral imperative. In his phenomenology of religious life, Heidegger reinterprets Augustine’s essential disclosure of the being that we are and formalizes his notion of inquietum cor, cura, memoria, and tentatio distorting their original religious context. With reference to Heidegger’s analysis of Dasein, Gadamer emphasizes that understanding is not only one of the human faculties, but a mode of Dasein’s being-in-theworld. Gadamer’s hermeneutics is not a methodology of interpretation, but a philosophical reflection on the nature of understanding, which transgresses the concept of a method. Since all true understanding is application of what is understood to the subject of understanding, understanding encompasses the whole of human life in its radical openness toward oneself, the other, and the world. Hermeneutics as practical philosophy motivates human beings to actively participate in the life of the community, which is our inherent and inalienable right and moral imperative.

12

Old Age before the Court: Monnica and Socrates in Book Nine of Augustine’s Confessions.

88%

Stróżyński M.

Symbolae Philologorum Posnaniensium Graecae et Latinae

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2014

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vol. 24

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issue 2

119-134

PL

Even though the character of Augustine’s mother, Monnica, has been studied from different angles, the students of the Confessions have not paid much attention to a curious image of her standing before the tribunal of God, which appears in Augustine’s prayer after her death. This short scene, which could be called the “trial of Monnica” is a carefully created passage, in which Augustine juxtaposes Pagan and Christian ethical ideas, probably alluding to Socrates’ trial and confronting the Christian attitude of his mother to that of the greatest of ancient sages. Augustine argues that Monnica should not respond to the Devil’s accusations and should not try to defend herself, because that would make her salvation impossible. On the contrary, abandoning of defense and loving trust in God’s mercy can save her soul from eternal damnation. This attitude is contrary to the proud self-defense of Socrates, who emphasized his innocence and moral perfection. Augustine’s image of Monnica before the court of God is an expression of his idea of original sin and of human inability to achieve virtue without God’s grace, which is a significant break with the Pagan ethical tradition. The end of Book Nine is also an intriguing combination of such elements as the traditional idea of old age as the time of assessing one’s life, Roman rhetorical and judicial tradition, and integration of Biblical and philosophical truths into an original, influential Augustinian synthesis.

13

Harmonia i żarliwość. O niedokonanej racjonalizacji muzyki w Wyznaniach Augustyna

88%

Koza M.

Estetyka i Krytyka

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2014

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issue 4(35)

127-144

XX

The article concerns the discourses about music, which can be found in Augustine’s Confessions – the work, which distinguish itself by its multi-faceted (autobiographical, philosophical, theological) character. The aim of the paper is to analyze their relation, which can be described as undone project of rationalization of the understanding of music. On the one hand, the Confessions presents explicit Greek influence, which sees music as reflection of cosmic, completely rational order and certain ethos, regulating its functioning in society. In that respect, Confessions could be compared with Augustine’s philosophical works, where that idea dominates. Augustine, as a Christian, also includes in his concepts the Hebrew tradition of understanding the music, rooted mainly in Psalms, expressing emotional and existential approach to the music. The article aims to expose the second discourse, as less known characteristic of the Augustine's thought, and to show how it questions and deconstructs the project of rationalization of music.

14

Egzystencja hermeneutyczna jako egzystencja fronetyczna: Radykalizm ludzkiej odpowiedzialności

88%

Wierciński A.

Kwartalnik Pedagogiczny

|

2015

|

issue 2(236)

204-228

EN

Hermeneutic existence is a phronetic existence aiming at nurturing practical wisdom in human life: It originates with life, affects life, and transforms life. Hermeneutic truth is a world-disclosive truth of understanding. The experience of hermeneutic truth calls for human Dasein’s personal engagement and existential answer, and expresses hermeneutic moral imperative. In his phenomenology of religious life, Heidegger reinterprets Augustine’s essential disclosure of the being that we are and formalizes his notion of inquietum cor, cura, memoria, and tentatio distorting their original religious context. With reference to Heidegger’s analysis of Dasein, Gadamer emphasizes that understanding is not only one of the human faculties, but a mode of Dasein’s being-in-theworld. Gadamer’s hermeneutics is not a methodology of interpretation, but a philosophical reflection on the nature of understanding, which transgresses the concept of a method. Since all true understanding is application of what is understood to the subject of understanding, understanding encompasses the whole of human life in its radical openness toward oneself, the other, and the world. Hermeneutics as practical philosophy motivates human beings to actively participate in the life of the community, which is our inherent and inalienable right and moral imperative.

15

Jan Paweł II a 1600. rocznica nawrócenia św. Augustyna

75%

Eckmann A.

Vox Patrum

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2007

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vol. 50

165-172

EN

Johannes Paulus II in Epistula Apostolica Augustinum Hipponensem saeculo XVI a conversione Sancti Augustini expleto pro hoc Ecclesiae reddito dono per eamąue universo hominum generi, mirabili illa ex conversione gratiarum Deo actionem agit. Ex animo exoptat, ut magisterium Sancti Doctoris investigatum etiam subtilius longe late cognoscatur studiumąue eius pastorale imitando ubiąue repetatur, quo tanti magistri ministriąue doctrina inter homines vigere pergat et fides proficiat et cultus ipse humanus.

16

Maria, uirgo ante conceptum, uirgo post partum. Structure and Argument in Augustine’s Nativity sermon 191

75%

Van Neer J.

Eirene. Studia Graeca et Latina

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2015

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vol. 51

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issue 1-2

143-170

EN

At ﬁrst sight, it is not easy to identify the structure and argument of Nativity sermon 191. Augustine does not make explicit the steps he takes in this sermon and, furthermore, the existing arrangement into sections (derived from the Maurists’ edition) does not correspond to these steps. It is, however, possible to identify the structure and argument on the basis of a relatively quick and easy twofold method, which examines the text for use of language (changes of sentence type, unusual particle order, and uncommon word and/or constituent order) and for use of Scripture (changes in Scriptural texts and/or quotations or clusters of Scriptural references). If the markers pointing to transitions uncovered by analysing the use of language are identical to the markers pointing to transitions uncovered by analysing the use of Scripture, these are markers pointing to transitions between parts of the text. In sermon 191, this method results in a division into three internally coherent parts, in which a central didactic moment is preceded by a preparation and followed by a conﬁrmation. The central didactic moment expresses suggestions that must be adopted if a person is to be able to change his (or her) inner disposition from pride to humility. The information contained in the preparation for the didactic moment sets the hearer on the path towards this moment, while the information contained in the conﬁrmation of the moment inspires the hearer to put its teachings into practice. This division into three parts clariﬁes the structure of the sermon. This structure cannot be discerned on the basis of the traditional rhetorical rules, which Augustine incidentally also repeats elsewhere (although not without qualifying them). The tripartite division also clariﬁes the argument. Understanding and recognising this trains a spotligh on the force of Augustine’s strategy as a preacher.

17

The Authority of Seneca in the Early Christian Argumentation

75%

Nehring P.

Symbolae Philologorum Posnaniensium Graecae et Latinae

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2017

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vol. 27

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issue 3

EN

The paper deals with the authority of Seneca as employed by the eminent early Christian writers in their apologetic as well as polemical works.

18

Augustine on Alypius and Nebridius: A New Interpretation of Conf. VI,7,11–10,17

75%

Van Neer J.

Eirene. Studia Graeca et Latina

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2018

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vol. 54

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issue 1-2

195-224

EN

In Conf. VI, the younger Augustine – as described by his older self – is well on his way to conversion, even though he is not yet aware of this himself. His spell as a Manichaean had not given him what he had hoped to find, and he feared that the Catholics would prove equally disappointing. Confronted with this situation, he decided to consult his friends. After an evocation of the influence of Ambrose (Conf. VI,1,1–6,10), to which he proved susceptible, and before dealing with the problems to which the resulting choice gave rise (Conf. VI,11,18–16,26): to continue to work or not, to marry or not, Augustine describes his encounters with Alypius and Nebridius in Conf. VI,7,11–10,17. In this section, which is very carefully composed with regard not only to form (structure), but also, and primarily, to content (argument), he summons up the impasse in which he finds himself, and describes it with the aid of two images: that of illness, and that of danger at sea. The argument that he develops is that of a crisis: when a person is ill, it sometimes happens that the patient’s condition must first deteriorate before it improves, just as someone in danger at sea must sometimes face even greater peril before he is able to escape. This is what Augustine describes in Conf. VI,7,11–10,17, and this ensures that Conf. VI is not a book in which he comes to a standstill, but one in which a therapeutic delay is created that gives him the strength and courage to accept humility instead of pride, and to persevere on his journey towards conversion, described in Conf. VIII. This article analyses and interprets the strategy that Augustine employs to achieve this.

19

Koncepcja miłości św. Augustyna jako węzłowej aktywizującej wartości życia ludzkiego

75%

Kowalczyk S.

Vox Patrum

|

1984

|

vol. 6

187-207

FR

L’article se compose de quatre parties. La premiere c’est caracteristique generale de l’amour. L'auteur presente les sources philosophiques et theologiques.

20

Mowy świętego Augustyna (Sermones de Vetere Testamento: XVI, XXXV, XXXIX)

75%

Saks M., Rączka S.

Vox Patrum

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1986

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vol. 10

343-353

EN

translation

PL

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