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Magdalena Jaworska-Wołoszyn, Johannes Italos: „konsul filozofów”. Aporie i rozstrzygnięcia

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Leszczyński R. M.
Język. Religia. Tożsamość
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2020
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issue 1/2(21/22)
227-234
2
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Duchowość ewangelicko-reformowana

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Leszczyński R. M.
Studia Religiologica
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2014
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vol. 47
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issue 1
PL
The Spirituality of the Evangelical ReformersThe notion of spirituality in the Evangelical Reformed Churches is seldom used because it is associated with the teaching and religious observances of the Roman Catholic Church. Instead, the word “piety” tends to be used. With reference to the Reformers’ spirituality, such terms as Calvinistic spirituality should not be used, owing to the fact that many theologians besides John Calvin had an influence on its formation. The most important features of the Reformers’ spirituality are: 1) underlining the qualitative difference between God and God’s creatures; 2) the teaching that God may only be recognised by His Word included in the Bible, not in natural or mystical ways; 3) the conviction that humans are not able to establish any doctrine unerringly; 4) an aspiration for the utmost simplicity of the Liturgy; 5) the thesis that a tangible proof of the Christian faith authenticity is work, performed in a solid way and service, rendered for the sake of the political and economic propitiousness of the society.
3
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Koncepcja Henady w ontologii Plotyna

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Leszczyński R. M.
Studia Religiologica
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2014
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vol. 47
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issue 2
PL
This paper presents the way Plotinus proved God’s absolute transcendence, the One and His non-complexity and singularity. Despite his support for apophatic theology, he was forced to also use notions of cataphatic theology. He called God by the names of Good, Beauty, Truth, Life and Might. He had much to say about Him, although at the same time he declared that the One cannot be described in a human language. It is therefore impossible to practise a consistent aphophatic theology if one wishes to lead people to God. Plotinus, however, tried to do so in his works.
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Kościół i władza cywilna w nauczaniu Jana Kalwina

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Leszczyński R. M.
Acta Universitatis Lodziensis. Folia Historica
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2023
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issue 112
11-34
EN
John Calvin’s concepts pertaining to the relationship between the Church and the State are closely linked to his ecclesiology. Prior to his arrival in Geneva in 1536 and commencing reformatory activities there, Calvin considered the Church primarily a community of people chosen for salvation, loosely related to the visible institutional Church. Little by little, the Reformer gave more value to the institutional Church, while noticing that it is within that Church that the invisible Church of the chosen ones exists. Together with raising the value of the institutional Church, a matter arose as to how the relationship between the Church and the State (the civil authorities) should be determined. Calvin was prompted to address this issue by among others the situation in Geneva, where the Reformed Church became the official state religion. Therefore, it was necessary to create ecclesiology that would correspond to the conditions at hand. Calvin started teaching that the power of the keys and the power of the sword differ in terms of the functions each of them fulfils, and consequently one should not merge them into one. The Church preaches the Gospel to people, whereas the state authority upholds the commandments of the Decalogue, justice, and peace, using the sword against wrongdoers. The Church and the State should then be separate. This concept augurs the subsequent separation of Church and State in modern Western countries. Nevertheless, since both of these authorities were brought to existence by God, they should be fulfilling the will of God, by helping people obey God’s Law. Consequently, Civil authority is not a secular authority.
PL
Koncepcje Jana Kalwina dotyczące relacji pomiędzy Kościołem a państwem są ściśle powiązane z jego eklezjologią. Przed swoim przyjazdem do Genewy w 1536 r. i rozpoczęciem w tym mieście działalności reformatorskiej Kalwin uważał Kościół przede wszystkim za wspólnotę ludzi wybranych do zbawienia, luźno powiązaną z Kościołem widzialnym, instytucjonalnym. Reformator stopniowo dowartościowywał jednak Kościół instytucjonalny, zauważając, że to właśnie w nimi istnieje niewidzialny Kościół wybranych. Wraz z dowartościowaniem Kościoła instytucjonalnego pojawiła się kwestia ustalenia relacji pomiędzy nim a państwem (władzą cywilną). Do podjęcia tej problematyki skłoniła Kalwina również sytuacja w Genewie, w której Kościół ewangelicki stał się oficjalnym wyznaniem państwowym. Należało zatem stworzyć eklezjologię, która odpowiadałaby zaistniałym warunkom. Kalwin zaczął więc nauczać, że władza kluczy i władza miecza różnią się pod względem pełnionych przez siebie funkcji, dlatego nie można mieszać ich ze sobą. Kościół zwiastuje ludziom Ewangelię, natomiast władza państwowa stoi na straży przykazań Dekalogu, sprawiedliwości i pokoju, używając miecza przeciwko złoczyńcom. Kościół i państwo trzeba więc rozdzielić. Koncepcja ta zapowiada późniejszy rozdział państwa od Kościoła w nowoczesnych państwach zachodnich. Z drugiej strony obydwie władze powołane zostały do istnienia przez Boga, dlatego powinny realizować wolę Bożą, pomagając ludziom w przestrzeganiu prawa Bożego. Władza cywilna nie jest więc władzą świecką.
5
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Filip Melanchton i 500 lat jego Loci communes (1521)

100%
Leszczyński R. M.
Biuletyn Historii Wychowania
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2021
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issue 44
201-214
EN
In Poland, the Protestant Reformation of the 16th century is most often associated with Martin Luther. However, together with Luther, the reforms were introduced into the Church by Ulrich Zwingli in Zurich, while Philip Melanchthon, Luther’s friend and collaborator, was a very important theologian in Germany. It was him who determined the ultimate doctrinal and organizational form of Lutheranism. Melanchthon was a theologian and a humanist, the reformer of German education, author of numerous textbooks widely used in all over Renaissance Europe, including Poland and Lithuania. One of Melanchthon’s major textbooks was Loci communes (1521). In this book, Melanchthon made an attempt to systematize evangelical doctrines. Consequently, it is considered the first evangelical theology textbook and, at the first time, the first work on Protestant dogmas.
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