Search results

1

Stanowisko Tertuliana wobec filozofii i filozofów

100%

Stawinoga R.

Collectanea Philologica

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1995

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vol. 01

LA

Tertullianus, omni genere litterarum eruditissimus atque iuris prudentiae peritus, quamquam - ad philosophiam colendam quod attinet - hoc sapientiae studium "ex professo" non exercuit, verumtamen philosophorum disciplinae ei alienae non erant. Sunt qui dem viri docti, qui eum philosophiae hostem dicunt. Rectene ac iuste ita iudicent - quaeritur. Ad quod investigandum ad ea, quae sequuntur allimadvertere par est.TertuJlianus - adulta iam vitae suae aetate "Christi iugo" libentissime a se accepto - exinde toto animo christianus, omnia videt in speculo, ut ait, "regulae fidei", cuius defensor evasit fortissimus atque ardentissimus propugnator itemque in certaminibus cum religionis christianae adversariis ipse adversarius acerrimus vehementer ac effrenate contra eos agens. Quinam sint adversarii isti? En "philosophorum" cohors superba - gnosticorum praesertim turba permulta, qui "a philosophia subomati" instrumentis eius sanam Christi doctrinam corrumpunt eamque ad scientiae genus prorsus humanae adducunt. Hos igitur, infestissimos integrae fIdei christianae hostes, non autem philosophiam ipsam, Tertullianus - ,,meliorem philosophiam" (disciplinam nempe christianam) iam adeptus, "philosophorum pallio" christianus etiam porro ipse vestitus eoque gaudens et sic pałam incedens - acriter . coarguit et fortiter impugnat.

2

Ciało - źródło grzechu czy powód do chwały w świetle poglądów Tertuliana

85%

Filipowicz A. M.

Studia Ecologiae et Bioethicae

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2006

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vol. 4

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issue 1

217-239

EN

The article considers human body in teaching of Tertullian, one of the famous early Christian writers and an important apologist of Christianity. It consists of five parts: 1. Introduction; 2. Despise body in ancient philosophical thought; 3. Dignity of body according to Tertullian; 4. Human body and responsibility for evil and sin; 5. Summary.

3

Eschatologiczna nagroda w pismach Tertuliana

80%

Wysocki M.

Vox Patrum

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2008

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vol. 52

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issue 2

1269-1279

EN

Tertullian (ca. 155-225) very often is described as a rigorist, who is burning with vengeance. Although for him the coming end is above all a time of reckoning., in his writings, as „the theologian of the hope” - as Erie Osborn has called him - a lot of thoughts about future reward can be found. In this paper the Tertullian’s teaching about eschatological reward is presented. Among his ideas of the future life the idea of resurrection of the body is found as the most important. And as the result of it Tertullian amplifies his teaching about heaven, as the being with God and Christ, as the banquet in the Kingdom of God. According to Tertullian it will be one reward - eternal life - but in different characters. The special place in his system of eschatological reward is granted to martyrs.

4

Zmartwychwstanie ciała według Tertuliana

80%

Wysocki M.

Verbum Vitae

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2009

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vol. 15

295-324

PL

Resurrection was one of the most important themes in the writings of Tertullian (ca 150 - 220), who is called sometimes "theologian of the hope". Presented paper presents teaching of the first theologian of the West on resurrection of the body. In the article's first part the historical (i.e. persecutions and believes in resurrection before Tertullian) and doctrinal background (heresies) of his works on the resurrection is shown, than - in the next section - vocabulary, which were used by Tertullian to describe phenomenon of the resurrection. In the forth part author presents the main points of Tertullian's view of resurrection of the body. In the fifth chapter connections between resurrection and martyrdom are presented.

5

Miłosierdzie w kontekście dobroci i cierpliwości w ujęciu Tertuliana

80%

Mateja L.

Verbum Vitae

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2003

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vol. 3

203-212

PL

In referring to goodness as the mother of mercy, Tertullian showed that it is appropriate to look at mercy from the viewpoint of goodness. Thanks to such a concept, we are able to see that true mercy is driven by reason and justice. On the other hand, a similar relationship between patience and mercy allows us to see the role of mercy with an entire vision of the world after the sin of paradise.Mercy, which according to Tertullian flows from patience, is the remedy for the lack of mercy, which has its roots in impatience stemming from the devil. Therefore, mercy is the element for rebuilding and fixing the original good of the world destroyed by evil. Nevertheless, the condition for the effective attitude of mercy is its close bond with the working of reason and in keeping the principles of justice.

6

‘Gloriosissimum Bellum’ – terminologia wojenna w zastosowaniu do walki duchowej człowieka w działach Hilarego z Poitiers

71%

Karczewska H.

Warszawskie Studia Teologiczne

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2020

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vol. 33

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issue 2

214-230

EN

Hilary in his teachings uses the terminology of war to describe the spiritual struggle of human being. He shows that the first warrior is God, who on the cross defeated the hostile powers and triumphed over them. A believer - a soldier of God, must fight with the enemy with the help of spiritual weapons. For the victory over himself and God’s enemy, he will receive an unfading crown of glory. In his teaching, the Bishop draws on many authors, incl. Tertullian and Origen, whose war terminology was also introduced in the article.

7

„Paenitentia" i „Exomologesis" w „De Paenitentia" Tertuliana

71%

Tyburowski K.

Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej

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2016

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issue 23

371-383

EN

Tertullian in his treatise De paenitentia written at the end of the Catholic period of his life, believes that God can forgive the sins of man, and the penance is a prerequisite for this. First, a person can receive God’s mercy by taking repentance before baptism. The effect of this is forgiveness of all sins in the sacrament of baptism. Such a penance is determined by the word paenitentia. After having committed a mortal sin after baptism, Tertullian sees the opportunity to enter once again the path of repentance and receiving forgiveness through public confession and also severe public penance. He leaves so the way leading to the rapprochement to God, which is determined by the word exomologesis.

8

Męczennicy i przebaczenie grzechów

70%

Słomka J.

Studia Pastoralne

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2007

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vol. 3

94-106

EN

In the 2nd and 3rd Centuries a practice developed in the churches of Asia Minor whereby the forgiveness of sins, or ecclesiastical peace, was granted by martyrs. The practice had its origin in the persecutions of Christians. As martyrs participated in the Passion of Christ, and were thus united to Him in a unique way, they were able to uphold those who renounced their faith in the midst of persecutions, welcoming them back to the Church. The peace granted by martyrs was approved by bishops. The practice was also familiar to Tertullian, who, being a Montanist, pointed out that it was generally the „people of the Spirit” who had the power to forgive sins, which included prophets as well as martyrs. Tertullian claimed that the power to forgive sins was not related to the Apostolic succession. The above-described practice was opposed by St. Cyprian of Carthage who, in 250 A.D., following the persecutions under Decius, put penitential practice in order, subordinating it to the power of the bishop.

9

Kobiety u Tertuliana w kontekście historii zbawienia

61%

Zalewski D.

Vox Patrum

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2016

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vol. 66

57-69

EN

The analysis of the writings of Tertullian at an angle of his attitude towards women encounters a lot of difficulties. On one side when addressing to women he uses rather waspish, incisive language sometimes even with a rhetorical emphasis. We can see it at some instructive, moral fragments of the letters such as De cultu feminarum or De virginibus velandis. Superficial reading of these versets could lead up to a conclusion about antifeminism of Tertullian. On the other side he highly appreciates women because of their participation by body and sole at the God’s redemption and universal resurrection. It is clearly seen at some of his theological works such as, for example, De resurrectione mortuorum. Tertullian is not a writer who habitually looks for and show every negative characteristic feature of woman’s character. All his manifestations of distrust towards women derive rather from his own character and prepossession to moral rigorism and partially reflect psyche of people constituting Christian communities at II and III centuries after Christ. At the same time we could say that the apparent discrepancy of his point of view towards women results not only from gradual changing of his attitude to women but mainly from the character of his works and aims he wanted to achieve.

10

Emmanuel Lévinas. Praise of atheism

57%

Słomka J.

Acta Universitatis Lodziensis. Folia Litteraria Polonica

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2020

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vol. 59

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issue 4

129-146

PL

Lévinas przedstawia ateizm jako pierwotny, dobry stan duszy, przed przyjęciem lub odrzuceniem Boga. Taki opis ściśle związany jest z pojęciem separacji. Człowiek jest bytem stworzonym, ale odseparowanym, a więc samodzielnym, choć nie absolutnym. Pomimo że nie jest causa sui, może istnieć osobno. Taki opis jest radykalnie różny od opisu Augustyna, który pisze o stworzeniu jako uczestnictwie człowieka w Bogu. Podobnie, niemal literalna sprzeczność jest widoczna między twierdzeniem Lévinasa a słowami Tertuliana o duszy z natury chrześcijańskiej. Ważne różnice pokazuje też zestawienie tekstu Lévinasa z teologią K. Rahnera. Rahner przedstawia poznanie Boga jako doświadczenie transcendentalne, atematyczne. Lévinas również pisze, że poznanie Boga jest atematyczne, ale nie podziela Rahnerowego opisu doświadczenia Boga jako pierwotnego doświadczenia transcendentalnego. Według Lévinasa Bóg przychodzi z zewnątrz, przez twarz Innego. Analizy Levinasa są interesujące przede wszystkim dla teologii fundamentalnej i duchowości.

EN

Lévinas presents atheism as the original good condition of the soul before acknowledging or rejecting God. Such description is closely linked to the notion of separation. Man is a created being, but a separated one, self-contained, though not absolute. Even if not causa sui, he may exist on his own. The description is radically different from that by Augustine, who refers to creation as the participation of man in God. Similarly, there is an almost literal contradiction between the statement by Lévinas and the words of Tertullian, claiming that the soul is Christian by nature. A comparison of Levinas’ text with the theology of Karl Rahner also points to significant differences. Rahner presents the awareness of God as a transcendental, unthematic experience. Lévinas also states that the awareness of God is unthematic, however, he does not share Rahner’s description of the experience of God as the primary transcendental experience. According to Lévinas, God comes from outside through the face of the Other. Levinas’ analyses seem highly interesting for fundamental theology and the theology of spirituality.

11

Wizja religii cesarstwa rzymskiego według Tertuliana na podstawie Apologetyka

57%

Łobos Ł. A.

Studia Teologiczno-Historyczne Śląska Opolskiego

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2019

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vol. 39

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issue 1

89-116

EN

Tertullian, a zealous follower of Christianity, could not have accepted that pagans believed in gods in such a naive way. Gods which do not exist and their cult practices which were rather for people than deities. The follower requires that a deity makes his desires come true, and the follower limits only to offer, which best part is taken to himself anyway. There was not anything sacred in such behavior. Tertullian witnessed only an opportunity to binge and for drunkenness to occur during religious practices. It seems to be that this behavior affected Tertullian so much that he left the cult of pagan lesser gods, where everything is rather unstructured and very human. On the other hand Christianity, where everything is structured, and reasonable results in a more divine presence.

PL

Artykuł prezentuje myśli Tertuliana na temat religii pogańskiej i chrześcijańskiej w Cesarstwie Rzymskim w II w., które zawarł w Apologetyku. W poszczególnych punktach artykułu są prezentowane porównania religii chrześcijańskiej z pogańską. Po przedstawieniu argumentów Tertuliana można stwierdzić, że nawołuje on wszystkich pogan, aby zostali chrześcijanami. Tylko w chrześcijaństwie odnajduje on prawdziwie Bogaoraz czystość obyczajów, których nie ma w religiach pogańskich. Dzięki Tertulianowi poznajemy kształtowanie się chrześcijaństwa w dwóch pierwszych wiekach, a także kulty i obyczaje pogan.

12

Nadzieja w postawie ludzkiej w świetle wypowiedzi Tertuliana

51%

Wójtowicz H.

Vox Patrum

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1986

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vol. 10

177-181

EN

Afferuntur et considerantur Tertulliani dicta de spe in vivo animi habitu apud christianos, et inprimis: de spe et exspectatione, de spe promissionis, de spe resurrectionis, de modo quo sanctae Voces ln Scriptura Sacra occurrentes spem nostram aedificant.

13

Teoforyczne znaczenia terminu „spiritus” w "Adversus Praxean" Tertuliana

51%

Szram M.

Vox Patrum

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2006

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vol. 49

633-639

FR

L’article examine les differentes significations du mot spiritus dans la terminologie theologique latine de la fin du IIe siecle, d’apres l’Adversus Praxean, ouvrage antimonarchianiste de Tertullien. Spiritus ou Spiritus Dei signifie, pour notre auteur, non seulement la nature divine des trois personnes de la Trinite, mais aussi le Fils.

14

„Ubi tres, ecclesia est, licet laici". Duchowieństwo a laikat we wspólnocie kartagińskiej według Tertuliana

51%

Kołosowski T.

Vox Patrum

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2002

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vol. 42

119-130

EN

Tertullian war durch den ganzen Zeitraum seines Lebens und Schaffens der Sprecher der Diszipłin. Er bemerkte in der christlichen Gemeinschaft diese, die leiten sie, und andere, die sind ihnen unterordnen. Bischofe, Priester und Diakone gehoren zu erster Gruppe. Die Bischofe leiten besonders die Kirche und sie sind Seelsorger. Sie bewahren auch „munera sacerdotałia". Diesem Gesetz des Bischofs verleugnete Tertullian niemals deutlich. Als zweite, separate Gruppe in der christlichen Gemeinschaft spezifiziert Tertullian die Laien. „Laici", ein mal verheiratete Manner, die zu „ordo Ecclesie" (Kirchrangordnung) nicht gehoren, haben auch die priesterliche Wurde. Die priesterliche Wurde der Glaubigen hat der allgemeine Charakter. Die priesterliche Funktionen uben in der christlichen Gemeinschaft Bischofe, Priester und Diakone, mit der Rucksicht auf der Disziplin und der Ordnung in der Kirche. In den notwendigen Zufallen uben es auch die Laien, das heiBt die Manner. Tertullian lehnt deutlich das Gesetz der Frauen die priesterliche Funktionen auszuuben ab. Trotz der deutlichen Absonderung durch Tertullian zwei Zustande in der Kirche, ist die Linie der Aufteilung zwischen Geistlichern und Laien in den Zeiten Tertullians in dem Grund der Sache genug gelaufig.

15

Pierwsza łacińska terminologia teologii wcielenia u Tertuliana

51%

Strękowski S.

Vox Patrum

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2000

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vol. 38

93-105

IT

La ricerca dei termini teologici, i quali sono stati adoperati da Tertuliiano per descrivere il mistero dell’incamazione, comprende tutti i testi che sono stati frutti deila poiemica dell’Apologista con tutti coloro che rientrarono nell’area della teologia eterodossa cristiana del II secolo.

EN

La ricerca dei termini teologici, i quali sono stati adoperati da Tertulliano per descrivere il mistero dell’Incarnazione, comprende tutti i testi che sono stati frutti della polemica dell’Apologista con tutti coloro che rientrarono nell’area della teologia eterodossa cristiana del II secolo.

16

Zagadnienie zła w polemice Tertuliana z Gnozą

51%

Filipowicz A. M.

Studia Ecologiae et Bioethicae

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2009

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vol. 7

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issue 2

39-58

EN

The article presents the views of Tertullian on the causes and origin of evil in the context of his polemic with heretics remaining under the influence of Gnostic thought. The analysis refers to the following treatises of Tertullian: Adversus Hermogenem, Adversus Valentinianos, Against Marcion, De anima, Apologeticum. The subject covers the following points: 1. Introduction. 2. the origin of evil. 3. Free will and choice between good and evil. 4. Responsibility for the evil that is the question of rewards and punishments.

17

Postawa męczenników wobec państwa i władzy państwowej według Tertuliana

51%

Kubiszewska-Krasowska E.

Seminare. Poszukiwania naukowe

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2014

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vol. 35

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issue 2

137-147

EN

Tertullian held a rigorous opinion about the attitude of martyrs towards the state and people in power. He analyzed the cases of Christians involving in the social life of pagans. Among others, he discussed the issue of military service, the work of teachers and government officials as well as the relationship of Christians to the emperor. The necessity to kill in case of soldiers, to participate in pagan ceremonies and work in government positions were all associated with violation of Christian principles. The faithful were obliged to pray for the well-being of the emperor and of the Roman Empire. Christians’ aversion towards the state increased during their persecutions. They were not good government officials because, due to their faith, they were unable to fully execute all commands and were sentenced to martyrdom in consequence. It can be concluded that Tertullian encouraged withdrawal from the life of the state in order to remain faithful to God.

18

Sin According to Tertullian

51%

Tyburowski K.

Studia Sandomierskie. Teologia-Filozofia-Historia

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2016

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vol. 23

171-181

EN

The early Church put much emphasis on the holiness of Christian life for the convert including, even though he might not take it into account, that the neophyte can once again return to the sins he committed before his conversion and baptism. The practical life some-times showed that even the converted Christian is weak and inclined to sin. The Church was therefore faced with the problem of defining sin and the appropriate treatment of the sinner. In this context, Tertullian has made a significant contribution to the problem of the determination of sin, its classification, its consequences for the sinner and the conditions surrounding the possible remission of sin. The practical and legal attitude of Tertullian on the issue of sin has greatly influenced the understanding of sin in the moral theology of western Catholicism.

PL

Kościół pierwotny kładł tak duży nacisk nacisk na świętość życia nawróconego na chrześcijaństwo człowieka, że nawet nie brał pod uwagę, że neofita może ponownie wrócić do grzechów, które popełniał przed nawróceniem i przyjęciem chrztu. Praktyka życia jed-nak z czasem pokazała, że nawet nawrócony chrześcijanin jest słabym i skłonnym do grzechu człowiekiem. Kościół więc staje wobec problemu zdefiniowania grzechu i odpowiedniego traktowania grzesznika. W tym kontekście Tertulian wnosi znaczny wkład w problematykę określenia grzechu, jego podziału, jego konsekwencji dla grzesznika i warunków ewentualnego odpuszczenia grzechu. Praktyczny i prawniczy stosunek Tertuliana do zagadnienia grzechu odciska się znacznie na rozumieniu grzechu w teologii moralnej zachodniego katolicyzmu.

19

Montanizm Tertuliana wobec montanizmu w ujęciu Euzebiusza z Cezarei, Cyryla Jerozolimskiego oraz Epifaniusza z Salaminy - studium rozbieżności

51%

Domagała M.

Filozofia Chrześcijańska

|

2023

|

vol. 20

135-152

20

Aktywność misyjna gnostyków na przykładzie walentynian

51%

Piwowarczyk P.

Vox Patrum

|

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.

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Stanowisko Tertuliana wobec filozofii i filozofów

Ciało - źródło grzechu czy powód do chwały w świetle poglądów Tertuliana

Eschatologiczna nagroda w pismach Tertuliana

Zmartwychwstanie ciała według Tertuliana

Miłosierdzie w kontekście dobroci i cierpliwości w ujęciu Tertuliana

‘Gloriosissimum Bellum’ – terminologia wojenna w zastosowaniu do walki duchowej człowieka w działach Hilarego z Poitiers

„Paenitentia" i „Exomologesis" w „De Paenitentia" Tertuliana

Męczennicy i przebaczenie grzechów

Kobiety u Tertuliana w kontekście historii zbawienia

Emmanuel Lévinas. Praise of atheism

Wizja religii cesarstwa rzymskiego według Tertuliana na podstawie Apologetyka

Nadzieja w postawie ludzkiej w świetle wypowiedzi Tertuliana

Teoforyczne znaczenia terminu „spiritus” w "Adversus Praxean" Tertuliana

„Ubi tres, ecclesia est, licet laici". Duchowieństwo a laikat we wspólnocie kartagińskiej według Tertuliana

Pierwsza łacińska terminologia teologii wcielenia u Tertuliana

Zagadnienie zła w polemice Tertuliana z Gnozą

Postawa męczenników wobec państwa i władzy państwowej według Tertuliana

Sin According to Tertullian

Montanizm Tertuliana wobec montanizmu w ujęciu Euzebiusza z Cezarei, Cyryla Jerozolimskiego oraz Epifaniusza z Salaminy - studium rozbieżności

Aktywność misyjna gnostyków na przykładzie walentynian