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Związek między ~yhil{a/h'-ynEb. (benê-hä ̕°élöhîm) a ~ylipiN> (nepilîm) w kon-tekście interpretacji angelologicznej

100%
Janik M.
Studia Ełckie
|
2018
|
vol. 20
|
issue 3
367-388
EN
“Sons of God” is the term applied in the Old Testament to supernatural beings both good and evil. However the general view is that the “sons of God” were the pious descendants of Seth and the daughters of men, the Cainitish offspring. In this article there are strong arguments against it. First of all, the term „sons of God” is never applied in the Old Testament to believers. Secondly, is no proof in the text that the daughters of men were only descendants of the Cainites. Thirdly, if the „sons of God” were simply pious Sethites, it is hard to understand why the offspring should be a special race. Besides, the giants were Nephilim, which means „the fallen ones”. That is why the term „sons of God” must mean supernatural evil beings. These angels married women of the human race (either Cainites or Sethites) and the resulting offspring were the Nephilim. The Nephilim were giants with physical superiority and therefore established themselves as men of renowned for their physical prowess and military might. This race of half human creatures was wiped out by the flood New Testament (Jud 5-6; 2 Pet 2,4 i 1 Pet 3,18-20) hint on Gen 6,1-4. This Scriptures declares that the fallen angels are angels, which sinned and God did not spare them. The fallen angels left their own habitation and mixed with the daughters of men.
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Angelology in the Writings of Justin Martyr, Tatian and Athenagoras

51%
Misiarczyk L.
Vox Patrum
|
2023
|
vol. 88
7-30
EN
The aim of the study was to analyze the texts of Justin, Tatian and Athenagoras on the subject of angels. I do this on three points: the creation of angels by God/Logos as free beings (1); the tasks of angels (2) the sin of angels and the final annihilation of demons/evil angels. All three authors emphasize that God created angels and people as free beings, and therefore also responsible for their actions, and entrusted them with the care of people and his creation. However, some angels were deceived by the first angel (Tatian) or by the hostile power (Athenagoras), who let himself be carried away by vain glory, broke all ties of dependence on God and wanted to appropriate the deity. He turned into a demon and his followers into a host of demons. Athenagoras combines the concept of Tatian and Justin, stating that the power/spirit to whom God entrusted the management of matter and its forms, insulted its own essence and the power entrusted to it, and the angels from the first vault sinned by intercourse with women, which gave birth to giants. Tatian’s and Athenagoras’ concept of the sin of angels is definitely less mythical than that of Justin. According to Tatian and Athenagoras, this state of fallen angels is irreversible.
PL
Opracowanie stawia sobie za cel analizę tekstów Justyna, Tacjana i Atenagorasa na temat aniołów. Czynię to w trzech punktach: stworzenie aniołów przez Boga/Logos jako istot wolnych (1); zadania aniołów (2) oraz grzech aniołów i ostateczne unicestwienie demonów/złych aniołów. Wszyscy trzej autorzy podkreślają, że Bóg stworzył aniołów i ludzi jako istoty wolne, a więc też odpowiedzialne za swoje czyny i powierzył im opiekę nad ludźmi i swoim stworzeniem. Niektóre jednak anioły dały się zwieść pierwszemu aniołowi (Tacjan) czy mocy wrogiej (Atenagoras), który dał się ponieść próżnej chwale, zerwał wszelkie więzy zależności od Niego i chciał zawłaszczyć bóstwo. Zamienił się w demona, a jego zwolennicy w zastęp demonów. Atenagoras łączy koncepcję Tacjana i Justyna stwierdzając, że moc/duch, której Bóg powierzył zarząd nad materią i jej formami, znieważyła istotę swojego bytu i powierzoną jej władzę, zaś aniołowie z pierwszego sklepienia zgrzeszyli współżyciem z kobietami z czego narodzili się giganci. Koncepcja grzechu aniołów Tacjana i Atenagrasa jest zdecydowanie mniej mityczna niż Justyna. Według Tacjana i Atenagorasa ten stan upadku aniołów jest nieodwracalny.
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