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1

Homerocentos and the Ontology of Christ

100%

Drzyżdżyk S.

Analecta Cracoviensia

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2018

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vol. 50

EN

This article deals with the problem of the ontology of Jesus Christ that emerges from the pages of the poetic works of the fourth and fifth century that are known as Homerocentos. It consists of three parts. The first presents the Homeric concept of the incarnation, which shows the understanding of the incarnation of the deity present in the Iliad and the Odyssey. In the second, a brief approximation of the incarnation tendency present in the Bible. The final part focuses on an attempt to harmonize the biblical and Homeric conception of the incarnation, and thus to reveal the ontology of Jesus Christ in the Homerocentos.

PL

Artykuł podejmuje problem ontologii Jezusa Chrystusa wyłaniającej się z kart poetyckich utworów z IV i V wieku, określanych mianem Homerocentonów. Składa się z trzech części. Pierwsza prezentuje homerycką koncepcję wcielenia, ukazując rozumienie wcielenia bóstwa obecne w Iliadzie i w Odysei. W drugiej zostaje krótko przybliżona tendencja inkarnacyjna obecna w Biblii. Ostatnia część koncentruje się na próbie zharmonizowania biblijnej i homeryckiej koncepcji wcielenia, a zatem na ukazaniu ontologii Jezusa Chrystusa w Homerocentonach.

2

Papież Damazy jako obrońca czystości wiary (W 1600 rocznicę śmierci)

80%

Longosz S.

Vox Patrum

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1984

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vol. 6

208-236

EN

Hac in dissertiuncula ratione 1600 anniversarii Damasi Romae Episcopi mortis praeparata exponitur, quomodo ille papa orthodoxam fidem ab erroribus, praesertim ab haeresi Arianorum necnon Apollinaristarum defendebat.

3

Obrona integralnego człowieczeństwa Chrystusa przeciw apolinaryzmowi w dziełach Epifaniusza z Salaminy

80%

Pancerz R. M.

Vox Patrum

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2017

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vol. 68

253-269

EN

Epiphanius of Salamis was one of the Church Fathers, who reacted resolutely against incorrect Christology of Apollinaris of Laodicea. The latter asserted that the divine Logos took the place of Christ’s human mind (noàj). In the beginning, the bishop of Salamis tackled the problem of Christ’s human body, since – as he told himself – followers of Apollinaris, that arrived in Cyprus, put about incorrect doctrine on the Saviour’s body. Among other things, they asserted it was consubstantial with his godhead. Beyond doubt, this idea constituted a deformation of the original thought of Apollinaris. Anyway, Epiphanius opposing that error took up again expressions, which had been employed before by the Apostolic Fathers and Apologists in the fight against Docetism. Besides, Epiphanius told that some followers of Apollinaris denied the existence of Christ’s human soul (yuc»). Also in this matter, in all probability, we come across a deformation of the original doctrine of the bishop of Laodicea. A real controversy with Apollinaris was the defence of the human mind of the Saviour. Epiphanius emphasized that He becoming man took all components of human nature: “body, soul, mind and everything that man is”, in accordance with the axiom “What is not assumed is not saved” (Quod non assumptum, non sanatum). A proof of the integrity of human nature was the reasonable human feelings the Saviour experienced (hunger, tiredness, sorrow, anxiety) as well as knowledge he had to gain partly from experience, which was witnessed by Luke 2, 52. In the latter question, the bishop of Salamis was a forerunner of contemporary Christology. The fact that Epiphanius admitted a complete human nature in Christ didn’t bring dividing the incarnate Logos into two persons. Although the bishop of Salamis didn’t use technical terms for the one person of Jesus Christ, he outlined nonetheless the idea of the hypostatic union in his own words, as well as through employing the rule of the communicatio idiomatum. The ontological union of the divine Logos with his human nature assured Christ’s holiness, too.

4

Tajemnica wcielenia w mowach św. Piotra Chryzologa

61%

Kochaniewicz B.

Vox Patrum

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2000

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vol. 38

293-321

IT

Il mistero dell’incarnazione presentato nei sermoni di Pietro Crisologo, vescovo di Ravenna (380-450), occupa un posto importante, intorno al quale si svolge la riflessione teologica del Dottore della Chiesa. Tale mistero mette in rilievo il Verbo di Dio, generato dal Padre, consostanziale a Lui, che per la nostra salvezza assume la nostra natura umana nel grembo verginale di Maria.

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3 Vox Patrum

1 Analecta Cracoviensia

1 Drzyżdżyk S.

1 Kochaniewicz B.

1 Longosz S.

1 Pancerz R. M.

1 2018

1 2017

1 2000

1 1984

Homerocentos and the Ontology of Christ

Papież Damazy jako obrońca czystości wiary (W 1600 rocznicę śmierci)

Obrona integralnego człowieczeństwa Chrystusa przeciw apolinaryzmowi w dziełach Epifaniusza z Salaminy

Tajemnica wcielenia w mowach św. Piotra Chryzologa