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1
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Origene e l’allesandrinismo capadoce (III-IV secolo). Atti del V Convegno del Gruppo Italiano di ricerca su „Origene e la tradizione alessandrina" (Bari, 20-22 settembre 2000), a cura di M. Girardi - M. Morin, Bari 2002, Quaderni di „Vetera Christianorum"

100%
Szram M.
Vox Patrum
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2003
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vol. 44
461-466
EN
review
PL
recenzja
2
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Starotestamentalne przymierza w interpretacji Orygenesa

100%
Słomka J.
Verbum Vitae
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2003
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vol. 4
213-226
PL
La polémique avec les Juifs au sujet de la signification de la circoncision est l’un des motifs les plus importants de l’interprétation d’Origène sur l’alliance d’Abraham. Origène prouve qu’i l n’est pas possible de comprendre la circoncision au sens corporel. Dans son argumentation il se réfère à la typologie de Paul, voyant dans les événements de l’Ancien Testament l’annonce des événements du Nouveau Testament, mais il ne développe pas ce genre de typologie. On peut même constater qu’il évite radicalement des discussions détaillées quelle que soient, en pouvant rendre concrète cette typologie. Cette concision contraste nettement avec la prédilection pour l'interprétation spirituelle. Là, Origène approche des mentions de l’Ancien Testament sur la circoncision de la bouche, des oreilles, du coeur et il interprète en détail chacune d’elles en tant qu’un appel vers la perfection. En plus il déploie cette image sur tous les membres du corps, en attribuant à chacun d’eux une signification spirituelle. En conséquence de cette orientaton chez Origène la typologie: l’alliance-le baptême soit l’alliaince-l'Eucharistie n’apparaît pas. La matière - les signes de l’alliance n’annonçaient pas de signes materiels de sacrements. Surtout l’association de la circoncision avec le baptême serait entièrement opposée a la logique de son raisonnement. Dès qu’il souligne vivement que le signe corporel de la circoncision doit être saisi dans la perspective spirituelle, il ne peut pas désigner le baptême. Pourtant le baptême est aussi le signe matériel. Telle juxtaposition reduirait alors l’Eglise au même niveau sur lequelles Juifs demeurent, cependant l’Eglise n’est pas une simple continuation de la nation juive: les Juifs saisissaient Dieu d’une façon corporelle et les chrétiens, en revanche, - d’une façon spirituelle. L’accent mis sur «la vieillesse» et non sur la perfection d’Abraham est l’élément suivant, mais de deuxième ordre, qui éloigne l’alliance de l’interpretation d’Origène du baptême. L’alliance avec Abraham annonce alors une perfection définitive, une pleine union avec le Christ.
3
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Osobowy charakter biblijnego Słowa w rozumieniu Orygenesa

100%
Szram M.
Verbum Vitae
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2005
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vol. 7
187-200
PL
The author explains Origen's unusually original concept of the Word of God. From various texts by Origen, it is apparent that he understood the Words of Scripture as one of the two forms of the incarnation of the Divine Logos. The eternal Word at a particular moment of Divine activity became a person, and throughout the annals of salvation history became the word of the Bible which through Him confronts every person.
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Cztery odrębne rodzaje czy cztery nierozłączne elementy modlitwy? Koncepcja modlitwy integralnej w ujęciu Orygenesa

100%
Szram M.
Vox Patrum
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2010
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vol. 55
617-628
EN
L’analyse de la nature et de la structure de la prière dans le traité De oratione d’Origène (vers 234), présentée dans cet article, démontre que cette oeuvre peut être considérée comme une synthèse de théorie de la prière, mais qu’elle n’est pas une conception définitive et précise de celle-ci. En suivant fidèlement l’enseignement de saint Paul (1Tm 2, 1), Origène distingue quatre genres de prière: supplication, action de grâce, imploration du pardon et louange; mais en même temps il est convaincu qu’en pratique ils ne doivent être séparés, car ils forment un act intégrale de la prière. Par exemple, l’imploration du pardon pour lui ne peut constituer à elle seule une prière autonome, mais doit être une condition nécessaire de préparation à chaque prière. De même, Origène considère l’adoration de Dieu comme un élément indispensable de chaque prière. La conception d’Origène a été reprise en Occident au Ve siècle par Jean Cassien et elle est devenue une base pour le développement postérieur de la théologie de la prière.
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Koncepcja nauczania i wychowania we wczesnochrześcijańskiej szkole Orygenesa

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Duda J.
Vox Patrum
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2010
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vol. 55
171-182
EN
Origen (about 185-254 AD) , an outstanding theologian and scholar who, after being banned from Alexandria, set up didaskaleion in Palestinian Caesarea. This term concerns not only the early Christian educational institution with a particular teaching and upbringing conception, but also the pointed by Adamantios thought stream. At his early educational stage Origen organised logic and dialectics classes. Next he lectured sciences, mainly mathematical ones. One important element of studies in didaskaleion was teaching ethics, based on the following four virtues: justice, prudence, moderation and courage. The scholar intended not so much to share theoretical knowledge about the quoted virtues but to help students shape their life policy based on them. The main subject touched upon by Adamantios was theology preceded by philosophy lectures. The echoes of the thought stream created in Origen’s School, in spite of the Scholar himself being condemned centuries later, have gone deeply into the ecclesial science and have borne fruit till today.
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O denerwującej niemożliwości inkluzywnej architektury

89%
Nawratek K.
Władza sądzenia
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2014
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vol. 3. Radykalny inkluzywizm. Orygenes zamiast Schmitta
43-50
PL
Artykuł rozważa możliwość i warunki zaistnienia architektury i przestrzeni inkluzywnej, reinterpretując i „uprzestrzenniając” idee powszechnego zbawienia (Orygenes) oraz punktu Omega (Theilard de Chardin, w interpretacji Paolo Solierego). Powołując się na chrześcijański „problem piekła” jako przestrzeni z definicji ekskluzywnej, artykuł konstruuje model architektury, która ów ekskluzywizm przezwycięża. Artykuł przywołuje przykłady zrealizowanych obiektów oraz elementy postmodernistycznych teorii architektonicznych, by pokazać możliwość dalszego rozwoju architektury poza obecnie obowiązujący paradygmat autonomicznego obiektu o zdefiniowanych funkcjach.
EN
Article considers the possibility and conditions for the occurrence of inclusive architecture and space, re-interpreting and 'spatialising' ideas of universal salvation (Origen) and the Omega point (Teilhardde Chardin, in the interpretation of Paolo Solieri). Referring to the Christian 'problem of hell', as a zone of exclusion the article constructs a model of architecture that overcomes this exclusivity. Article uses examples of buildings and elements of postmodernist architectural theory to show the possibility of further development of architecture beyond the current paradigm of autonomous object.
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Kościół jako rzeczywistość wieczna w doktrynie Orygenesa

88%
Szram M.
Verbum Vitae
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2004
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vol. 6
205-226
PL
In Origens theological research, the term Church has a very wide meaning, which conveys the framework of the earthly religious institution and the community of believers. In its fundamental sense, it means the family of all rational beings created by God and His works relating to the history of angels and people. According to this Alexandrian, God created beings gifted with rational thinking, to make up one community closely bonded with Him, meaning the Church understood in a broad sense. There turned out to be an impediment to achieving this eternal plan of God because of the incorrectly used gift of free will by rational beings. The fall through sin caused a breakdown of the first heavenly and earthly Church, and at the same time initiated the long process of a return to the original state of harmony. It is divided into two stages: the Old Testament Church and the Church of Christ. The later, being the fullest manifestation of the community of united people by God in the annals of the visible world, does not have a status as the ultimate Church and only comprises an image of the eschatological reality. There will be a bringing together of the heavenly Church with the earthly Church and a complete union of rational beings with Christ. The Church understood in this way crosses the limits of the present time and becomes an everlasting reality, prepared in the preexistence and also having a continuation and fulfillment in eschatology. It is not eternity understood in an absolute way, pertaining only to God, but in the sense of a lengthy continuation which had a beginning but does not have an end. Origens ecclesiology wastonic teaching on the preexistence of the soul and the Platonic-formed in a climate of ancient Greek philosophy, under the strong influence of Platonic teaching on the preexistence of the soul and the Platonic-stoic theory of the wandering of worlds, which was a normal phenomenon in the Alexandrian environment at the turn of the II and III centuries. Despite such a dependency on erroneous philosophical theories and certain logical inconsistencies, Origen's concept of the eternal Church on many essential points turned out to be an inspiration for later Catholic ecclesiology, particularly in her ecumenical and mystical tendencies. It presents all of humanity as chosen from the beginning by God and called to be His Church. It acknowledges Christ as the foundation and Bridegroom not only of the Christian Church instituted by His incarnation, but the entire community of people for whom this Church of Christ is the visible sacramental sign and invitation to return to unity with God. It is proof that the world was created for Church which does not pass away but grows and changes, in order to finally become the perfect coronation of works as the only family under Christ as the Head, and through Him the Father of the universe.
8
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Stworzenie człowieka na obraz i podobieństwo Boga u Orygenesa. Przyczynek do nadziei na apokatastazę

88%
Kamiński K.
Łódzkie Studia Teologiczne
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2009
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vol. 18
99-114
EN
Origen attempts to interpret the biblical texts about the creation. The crucial words for him are those saying that God created man in His own image. The creation of man in God's own image guarantees him involvement in God. A rational being, even in all contingency of its being, regardless of its limitations (particularly resulting from sin) is allowed to divinity and can develop in it by reason of Jesus Christ. Rational beings may become gods, of whom Psalm 82 says (Ps 82, 6), and whose deifying will only be fulfilled in everlasting life, as the divinizing will develop into perfect likeness in image. Thus, the involvement in God is a dynamic term – the image aspires after a certain connection with the model and then regenerates it. The perfect fulfillment of the likeness would be apocatastasis. The doctrine itself is the subject of hope of universal salvation, and not exactly a doctrinal certainty.
9
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Abraham w świetle pism egzegetycznych Starego Testamentu Orygenesa

75%
Pochwat J.
Vox Patrum
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2010
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vol. 55
535-552
EN
Pour l’auditeur de jadis et aujourd’hui lecteur, la réflexion d’Origène († 253/54) sur Abraham est organiquement liée à un appel à la réflexion, à la puissance, à la richesse et à l’efficacité de sa foi. Cette dimension existencielle de son exégèse homiletique reste toujours actuelle. Le Maître d’Alexandre enseigne surtout comment approfondir les mystères de la révélation inclus dans l’Ecriture Sainte. L’apprentissage de ce savoir-faire est pour lui beaucoup plus important que l’interprétation concrète du texte qu’il présente. Origène tient beaucoup à ce que les auditeurs sachent eux-mêmes plonger dans le texte inspiré, s’approchant ainsi mieux du Dieu vivant. Origène, attribuant à Abraham des capacités extraordinaires de connaissance, révèle sa façon gnostique de penser.
10
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Starość i starcy w aleksandryjskiej egzegezie Księgi Rodzaju. Stanowisko Orygenesa i Dydyma Ślepego

75%
Szram M.
Vox Patrum
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2011
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vol. 56
289-297
EN
L’article présente l’interprétation allégorique des textes bibliques sur la vieillesse dans l’exégèse alexandrine des III et IV siècles, principalement dans les commentaires et les homélies sur la Genèse d’Origène et de Didyme l’Aveugle. Dans ces oeuvres on trouve plusieurs textes sur les patriarches en tant que personnes âgées. Origène, en analysant les événements de la dernière période de vie d’Abraham, se concentre sur la compréhension spirituelle de la vieillesse comme la maturité et la per­fection morale. Didyme veut plutôt démontrer son érudition en arithmétique et c’est une symbolique spirituelle des nombres relative à l’âge des patriarches qui l’intéresse. Selon les deux alexandrins, chaque homme doit considérer la vieillesse non pas telle­ment comme une période plus pénible de la vie, mais avant tout comme un état de maturité morale et spirituelle, et essayer d’en arriver à ce stade. Dès lors, la vieillesse physique pourrait être mieux acceptée et serait moins douloureuse et pesante.
11
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Aktualność homilii Orygenesa we współczesnym przepowiadaniu

63%
Dyk S.
Vox Patrum
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2020
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vol. 75
139-162
EN
The goal of the article is to show the extent to which Origen’s homilies can be used as a model and inspiration for today’s homilies. It focuses on the formal aspects of Origen’s preaching, who was regarded as a master for spiritual interpretation of the Holy Scriptures and a “father” of the exegetical homily. His method of working with the sacred text and communicating its saving message was compared with the instructions for homilies contained in contemporary church documents and theological reflections. Our considerations lead to the following conclusions: Origen’s homilies are still current in terms of their Christological focus; the spiritual interpretation of the Bible is combined with openness to the light of the Holy Spirit; and he uses a direct, simple and dialogical style of preaching. On the other hand, objections are raised due to the lack of reference to the everyday life problems of his audience; Origen’s homilies are not acceptable today with regard to their composition because he elucidates the sacred text verse by verse.
PL
Celem artykułu było wykazanie na ile homilie Orygenesa mogą być inspiracją dla współczesnego przepowiadania homilijnego? Skupiono się przy tym na formalnych aspektach przepowiadania Orygenesa. Wskazano na Orygenesa jako na mistrza duchowej interpretacji Pisma Świętego oraz „ojca” homilii egzegetycznej. Jego metodę pracy nad tekstem świętym oraz sposób komunikacji zbawczego orędzia porównano ze wskazaniami dotyczącymi homilii zawartymi we współczesnych dokumentach Kościoła i refleksji teologicznej. Przeprowadzone analizy doprowadziły do następujących wniosków: homilie Orygenesa są aktualne pod względem chrystologicznej koncentracji swej treści, duchowej interpretacji Pisma św. połączonej z otwartością na światło Ducha Świętego oraz bezpośredniego, prostego i dialogicznego stylu przepowiadania; zastrzeżenie budzi natomiast zbyt małe odniesienie do problemów życia codziennego swych słuchaczy; nie do utrzymania jest także kompozycja Orygenesowej homilii polegająca na wyjaśnieniu tekstu świętego wiersz po wierszu.
12
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Orygenes w pismach i wystąpieniach Jana Pawła II

63%
Pietras H.
Vox Patrum
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2007
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vol. 50
205-211
IT
La communicazione vuol presentare Origene negli scritti e discorsi di Giovanni Paolo II. Soprattutto si fa presente le citazioni dall’Alessandrino nelPenciclica Fides et ratio ed i titoli eon i quali il papa lo stava nominando: „scrittore ecclesiastico”, „grande scrittore ecclesiastico”, ma anche „Padre della Chiesa”. Nei testi del papa defunto si vede anche che abbia preso da Origene la speranza della salvezza universale.
EN
La communicazione vuol presentare Origene negli scritti e discorsi di Giovanni Paolo II. Soprattutto si fa presente le citazioni dall’Alessandrino nell'enciclica Fides et ratio ed i titoli con i quali il papa lo stava nominando: „scrittore ecclesiastico”, „grande scrittore ecclesiastico”, ma anche „Padre della Chiesa”. Nei testi del papa defunto si vede anche che abbia preso da Origene la speranza della salvezza universale.
13
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Vittorio Peri, Omelie origeniane sui Salmi. Contributo all'identificazione del testo latino, Citta del Vaticano 1980, Studi e Testi, ss. 289

63%
Longosz S.
Vox Patrum
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1981
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vol. 1
82-83
14
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Typologie chrystologiczne, czyli Orygenesa próba odpowiedzi na pytanie, Kim jest Jezus? : na podstawie komentarzy i homilii do ewangelii synoptycznych

63%
Zborowski M.
Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej
|
2015
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issue 22
367-386
EN
What can be said about Jesus while gazing at the Old Testament? The answer is provided by Origen who rereads the figures of the Old Covenant, and in an extremely precise and totally original way discovers in them the promised Messiah. Typological exegesis becomes for this Alexandrian the source of knowledge of Jesus Christ, his humanity, work, themes, missions, as well as ways to recognize him in his everyday life and establish a closer relationship with him.
15
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"Blisko ognia"

63%
Myszor W.
Vox Patrum
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1984
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vol. 6
268-271
EN
Im kurzen Kommentar zu Logion 82 von Thomasevangeillum von Nag Hammadi wird die gnostische Interpretation vom Feuer mit der Interpretation von Origenes Zusammengestellt.
16
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Orygenes. O zasadach. Tłum. S. Kalinkowski. Wstęp i opracowanie S. Kalinkowski, ks. W. Myszor, ks. E. Stanula, PSP XXIII, Warszawa 1979, ATK, s. 368.

63%
Jasman K.
Vox Patrum
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1982
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vol. 3
390-394
EN
review
PL
recenzja
17
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Orygenes, Filokalia, przełożyła, wstępem i przypisami opatrzyła Katarzyna Augustyniak, Warszawa 1979, PAX, s. XL + 272

63%
Kania W.
Vox Patrum
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1982
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vol. 2
201-203
EN
review
PL
recenzja
18
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Orygenes, Filokalia. Tłum. i oprac. K. Augustyniak, Warszawa 1979, Pax, s. 272.

63%
Jasman K.
Vox Patrum
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1982
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vol. 3
394-396
EN
review
PL
recenzja
19
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Nieśmiertelna książka Orygenesa

63%
Ćwik Z.
Vox Patrum
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1987
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vol. 12
49-60
EN
Ab amicis suis Ambrosio et Tatiana rogatus Origenes anno 234 in Caesarea Palaestinensi opus "De oratione" scripsit.
20
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Orygenes o kapłaństwie i Eucharystii w "Homiliach o Księdze Kapłańskiej"

63%
Słomka J.
Vox Patrum
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2003
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vol. 44
99-117
EN
Origen's reflections on priesthood, as well as his interpretation of the Book of Leviticus, arc based on the assumption that there exists inner priesthood which is inherent in human nature. Such priesthood means human ability to offer spiritual sacrifices to God. Origen points to the human mind as the priest in man. It is the mind that is capable of turning to God. The spiritual priesthood imposes a moral obligation on every human being. Only against this background does Origenes consider priesthood in the Old and the New Testament. The Old Testamental priesthood was established by Moses and involved the ability to make both material! and spiritual offerings. That priesthood was an anticipation of the priesthood Jesus Christ. Jesus is, at the same time, a priest and a sacrifice, thus he fulfills all the promises of the Old Testament in himself.
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