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Alegoryczny komentarz Filona Aleksandryjskiego do perykopy Rdz 6, 1-4

100%
Zyzek K.
Seminare. Poszukiwania naukowe
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2013
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vol. 34
11-20
EN
Philo of Alexandria interpreted Genesis 6:1-4 by means of his chosen method, the allegory. In this way, the passage takes on a significantly different meaning from the literal one, one rather closer to the overall thought of the philosopher. The interpretation concerns ethics more than angelology, stressing the benefits of choosing the logos and the damages of rejecting it. Angels then, in accordance with the Stoic demonology, denote souls, daughters of men – various low passions, and giants – those who are immersed in the pleasures of the flesh. Such a reading of this difficult Genesis passage is absolutely unique in the history of exegesis.
2
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Grzeszna kobieta (Łk 7, 36-50) jako obraz Kościoła w nauczaniu św. Ambrożego

84%
Kamczyk W.
Vox Patrum
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2017
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vol. 67
177-195
EN
St. Ambrose belongs to these Fathers of the Western Church, who in their thoughts used biblical motifs using the allegorical exegesis. It was of particular significance to him to teach about the Church. While approaching the matter of the Church he referred to an interesting image from the Gospel of St. Luke, relating to a sinful woman who washed and wiped the feet of Jesus in the house of Simon, the Pharisee. In this figure different motifs of contemporary eccesiology are com­bined. The Church stands as one body composed of many members following to­gether to Jesus and bowing in front of him. He is a dispenser of grace. His primary tasks are to glorify the God, transmit the Gospel and the works of mercy.
3
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Postacie kobiece Starego Testamentu w alegorycznej egzegezie Orygenesa

84%
Szram M.
Vox Patrum
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2016
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vol. 66
39-56
EN
The article systematises the metaphors ascribed by Origen (185-253/254) to the well-known female characters of the Old Testament utilising the method of allegorical exegesis of the text of Scripture. Females appearing on the pages of the historical books of Bible are – according to the Alexandrian – allegories of hu­man virtues or defects. They embody the spiritual warfare between the spirit and the body, between the mind and the feelings. In the collective sense they symbo­lize the synagogue or the church chosen from the Gentiles, and in the individual sense – the human soul in its relation to God. Origen refers to the telling names of women, translating them and embedding into the spiritual context often giving the several different allegorical meanings to the same biblical person. Despite the often-quoted in his writings beliefs characteristic to the ancient world, procla­iming that the woman is a symbol of bodily feelings and the man – a symbol of the intellectual abilities, majority of allegorical interpretations relating to the Old Testament women indicates a personification of the virtues worthy of imitation. This phenomenon is conditioned with the meaning of the names of those persons and the role attributed to them by the biblical authors, but Origen’s interpretations are original and based on his own concept of spiritual life. They deny opinions of misogyny of Origen and the early Christian writers in general.
4
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Ślady egzegezy Filona Aleksandryjskiego w "De monastica exercitatione" Nila z Ancyry

84%
Nieścior L.
Vox Patrum
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2018
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vol. 70
25-44
EN
We encounter in the Nil of Ancyra’s writing De monastica exercitatione at least a dozen instances of the allegorical interpretation of certain places in the Old Testament, where Nil of Ancyra’s exegesis seems to refer to the Philo of Alexandria’s interpretation. In a few places there are significant differences in interpretation, but Nil decisively continues or repeats exegetical ideas of Philo. In two cases, in a longer allegory about Joseph who seeks his brothers and about the ritual washing of the sacrificial calf (De monastica exercitatione 44-45 and 56), the dependence on Philo becomes verbal. The borrowings come most often from Legum allegoriarum libri, which seem to be especially close to Nil. However, the traces of Philo’s exegesis from other writings of the Alexandrian seem to show a wider knowledge of his works by the monk of Ancyra. There is a probability of indirect borrowing and indirect knowledge of Philo’s exegesis by Nil, by other authors, but we find no evidence of such medium. However, for example, Origen’s relationship with Philo in the exegesis of the concerned places is quite loose and does not give grounds for the seeking such medium. The Philo’s ascetic orientation to exegesis, his connection to Greek ethical philosophy, willingness to use the biblical allegory, these and other factors may have influenced Nil to seek inspiration by the Jewish philosopher. The predicted borrowings had also their consequences. The copying Philonian thought led to take over the ideas borrowed by others, including the elements of Platonism and Stoicism.
5
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„Bestiariusz niewiary”. Ludzie oddaleni od Boga w nauczaniu św. Hilarego z Poitiers

67%
Karczewska H.
Vox Patrum
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2013
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vol. 59
225-239
EN
Bishop of Poitiers, referring to the allegorical interpretation of Scripture, makes the characteristics of people away from God through unbelief. Comparing them to beasts, Hilary creates an unique „bestiary of disbelief”. Bishop of Poitiers shows the catalogue of beasts and gives them a symbolic significance which re­veals the nature of opponents of the Church. In the allegorical world of beasts many animals can be found: foxes mean false prophets, ravens – sinners and cattle as a symbol of heathen. In general Bishop of Poitiers indicates symbol of serpent as heretics who reject the gift of faith in Christ and contempt the doctrine of the Church. In Hilary’s works a lot of helpful directions for believers are given. Bishop focuses on gaining spiritual knowledge and proclamation of the Gospel.
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