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Wczesnochrześcijańskie rozważania o imieniu Jezus

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Paczkowski M. C.
Poznańskie Studia Teologiczne
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2018
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issue 33
129-161
EN
This study opens with a brief reflection on the typological value of the person and name of Josh- ua in the ancient Church. Christians saw the figure of Joshua as a foreshadowing of the saving work of Jesus Christ. According to patristic vision the order of grace in Jesus Saviour replaces the ancient order of the Law. On the basis of homonymy Joshua is associated with Christ. The intent of the study was also to present the historical beginning of the practice to invocate the Lord’s Name. To express the faith in Christ symbolically, the first Christians recurred to the use of numerology and to the nomina sacra. This article argues that the ancient Christian literature contains sustained and substantial references to the name of Jesus as ‘Saviour’. It is possible to find the theological finality in the interpretation of Lord’s name. At every point of the discussion in the Patristic tradition it is found a considerable richness and significance of the name of Jesus (biblical, doctrinal and spiritual).
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Wczesnochrześcijańska symbolika o charakterze ponerologicznym. Wybrane przykłady

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Paczkowski M. C.
Vox Patrum
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2013
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vol. 59
39-65
EN
Ponerology is devoted to the study of evil in its different aspects. Indeed, also in the early Church it was created a kind of ponerological symbolism. This short study analyses some of these significant traditionally interpreted symbols. In the Christian symbolism holiness is full of fragrance, however the demons and sins emit a terrible odor. The symbolic value of darkness covers the negative aspects of human ignorance, evil, disbelief, danger and death. The fire represents not only illumination and light, but it has the punitive value. The serpent is first mentioned in connection with the history of the temptation and fall of the humanity. In the Christian tradition the serpent or the „dragon” represents Satan, the malicious ene­my. Babylon symbolizes all that is worldly and fell away from God. St. Augustine sees the world in which he lives as a mixture of the city of confusion and the city of heaven (Jerusalem). In the ponerological symbolism appears Amalek. The Fathers equated them with passion or evil. The faithful of Christ always fights against him. In Origen this approach is much more clearly defined in his explicitly spiritualizing reading. The ponerological symbolism of the ancient Christian lite­rature contained a moral or religious lessons or allegories.
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Symbolika eklezjalna Jerozolimy a polemika antydonatystyczna w Afryce Rzymskiej

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Paczkowski M. C.
Vox Patrum
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2019
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vol. 72
171-202
EN
The presented article analyses to which extent the African authors had got used of the image of Jerusalem in the period of their polemic with the Donatists. It is well known that one of the focal points of the Donatist controversy concerned ecclesiology. There is a great number of Church’s images occurring in the works of Christian authors, but it seems that a symbol of Jerusalem is however predominant. The city of God, an image of the Church, revealed itself as an earthly and celestial reality, including both the historical sphere and transcendence. Already in the process of forming ecclesiology in Nord Africa had a particular physiognomy with elements assimilated and altered by the Donatist sect. The reflections of Tyconius and Optatus of Milevi took on considerable significance and stood at the origin of catholic’s inspiration and argumentation. St. Augustine of Hippo placed the conflict with the Donatists not only on the practical and disciplinary context but above all on the doctrinal level. His ecclesiology proved to be coherent and compact. The bishop of Hippo found his basis on the biblical level and the traditional doctrine. In the anti-Donatist literature, it can be observed a certain predilection for a particular set of scriptural quotations used by various authors as an argument and as an illustration to support the thought concerning the universality of the Church. The topic of Jerusalem played here the crucial role.
PL
Prezentowany artykuł przedstawia, w jakim zakresie chrześcijańscy pisarze rzymskiej Afryki posługiwali się metaforą Jerozolimy w trakcie prowadzenia polemiki z donatystami. Wiadomo, że kluczowym punktem w tej dyskusji była kwestia eklezjologiczna. Niewątpliwie w literaturze patrystycznej pojawiało się wiele figur Kościoła, lecz wydaje się, że symbol Jerozolimy cieszył się największą popularnością. Miasto Boże, jako obraz Kościoła, jawiło się w swojej ziemskiej i niebiańskiej rzeczywistości. Zawierało w sobie zarówno sferę historyczną jak i transcendentną. W procesie swojego formowania się w północnej Afryce eklezjologia nabierała specyficznych rysów. Były to elementy, które donatyści często przyswajali sobie i dostosowywali do swoich przekonań. Refleksje Tykoniusza i Optata z Milewy nabrały w tym kontekście szczególnego znaczenia. W pewnym sensie stanęły one u początków katolickiej wizji niektórych prawd o Kościele. W swojej argumentacji natomiast św. Augustyn z Hippony umieścił konflikt z donatystami nie tylko na płaszczyźnie praktycznej czy dyscyplinarnej, ale przede wszystkim na poziomie doktrynalnym. Eklezjologia biskupa Hippony ma zwarty i konsekwentny charakter. Ten wielki Ojciec Kościoła osadził swoją refleksję na fundamencie biblijnym i prawowierności doktryny. W literaturze antydonatystycznej można zauważyć pewne preferencje, jeśli chodzi o wybór świadectw biblijnych stosowanych przez różnych autorów jako argumenty lub ilustracje nauczania o powszechności Kościoła. Konkretny i duchowy obraz Jerozolimy odgrywał tutaj kluczową rolę.
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Wiara w listach św. Bazylego Wielkiego

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Paczkowski M. C.
Vox Patrum
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2014
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vol. 61
309-325
EN
The article is an examination of Basil’s teaching about faith and its impor­tance in his large correspondence. The bishop of Caesarea describes faith as the acceptance of the Gospel, the conviction of the truth of the message, a confession of one’s belief in the Trinity. The Cappadocian emphasizes faith as an accep­tance and conviction of the truth which comes from the inspired Scriptures and the teaching of the Nicaea. The confession of faith formulated by the Council of Nicaea constituted the essence of the truth of the Christian faith. The bishop of Caesarea indicates the importance of the baptismal formula for the formula­tion of the true Christian doctrine. During the baptismal rite the baptizand makes their confession of faith and is thus admitted into the community of the faithful. Basil’s teaching of initiation into the Christian mistery is dominated by his use of the word mean the apostolic doctrines which constitute what the „Great Church” taught and believed. The Cappadocian points to the danger of false and heretical assemblies (parasynagogues) and of the false teachers of the faith. It is presented as a way of knowing God. There is also one important emphasis in Basil’s thought which especially characterizes his view of the human steps in the concrete realiza­tion of it: the knowledge of God and faith in Him is manifested in love to God and one’s neighbor.
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Świętość w czasach podbojów islamskich. Męczennicy chrześcijańscy z Gazy z VII wieku

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Paczkowski M. C.
Vox Patrum
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2016
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vol. 65
497-521
EN
The article focuses the story of the martyrdom of 60 Christian soldiers in Gaza who were executed for their refusal to convert to Islam during the Muslim inva­sion of Palestine. It is a final episode of varied Christian history of that region. Christian history of Gaza appears as complex and fascinating. In this region in the 4th century paganism was still strong but the monastic life developed in the vicinity of Gaza. Literary sources annotated the anti-Chalcedonian resistance of monastic circles in the wake of the council of Chalcedon. Christian history of the Gaza region ended dramatically with the Arab conquest in the 7th century. Just at that time a group of Christian soldiers refused the offer of the commander of the winners Muslims. The narrative of their martyrdom was preserved in a Latin translation of a Greek original. According to the text of the Passio, the Christian soldiers were executed in two groups: at Jerusalem and at Eleutheropolis. Bi­shop Sophronius of Jerusalem intervened in favor of these Martyrs and comforted them. He also gained the palm of martyrdom. The Passio in two different Latin recensions reveals a relatively neglected aspect in the history of the Holy Land during the period of heightened religious tension.
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Mesjanizm a milenaryzm chrześcijański w pierwszych wiekach

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Paczkowski M. C.
Studia Gdańskie
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2014
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issue 34
15-38
PL
Chrześcijaństwo, jak również judaizm, należy do religii mesjańskich. Określenie „mesjasz” ma swoje korzenie w Starym Testamencie, lecz jego znaczenie odwołuje się do zabarwienia już postbiblijnego. Pierwsi chrześcijanie zaakceptowali mesjanizm królewski i rodowód Dawidowy Zbawiciela. Jego panowanie, według Starego i Nowego Testamentu, ma rozciągać się na cały świat i wszystkie narody, wśród których będzie panować szczęście, pokój i sprawiedliwość. Do królestwa Chrystusowego odnosiły się, w opinii chrześcijan, zapowiedzi prorockie. Dziedzictwo mesjanizmu judaistycznego weszło do repertorium pojęciowego milenaryzmu wczesnochrześcijańskiego. Z historyczno-teologicznego punktu widzenia fenomen milenaryzmu uwidocznił się u początków chrześcijaństwa, gdy oczekiwania i nadzieje eschatologiczne były niezwykle żywe. Milenaryści uważali, że przed końcem świata i przed sądem ostatecznym nastąpi pierwsze zmartwychwstanie sprawiedliwych, którzy przez tysiąc lat (millennium) mieliby cieszyć się wraz z Chrystusem szczęściem i obfitością wszelkiego dobra w niebiańskiej Jerozolimie, która zstępuje na ziemię. Wizję milenarystyczną w sposób fizyczny przedstawiali w swoich pismach: Papiasz, Justyn Męczennik, Ireneusz, Tertulian i Wiktoryn z Petowium. Spowodowało to reakcję autorów z kręgu aleksandryjskiego, którzy odczytywali teksty prorockie i apokaliptyczne poza kontekstami „tysiącletniego królestwa”, podkreślając ich znaczenie duchowe. Był to powód zmierzchu milenaryzmu, do którego dołączyła zmiana historyczna i zwycięstwo religii Chrystusowej. Nie oznaczało to zmierzchu mesjanizmu chrześcijańskiego. „Pobożni cesarze” jako „pomazańcy Boży” wcielali w życie ideał królestwa mesjańskiego na ziemi.
EN
Christianity, like Judaism, is a messianic religion. The term „Messiah” is rooted in the Old Testament, but its meaning arises from postbiblical usage. In the case of messianic tradition the Scriptures played a central role, but the interpretation of the biblical material was influenced by a variety of factors, including social situation and historical events. Jewish apocrypha and pseudepigrapha present various scenarios of a temporally limited reign of the faithful on earth with the Messiah. In early Christian tradition the Messiah - Son of God will play a crucial role in the last days. The Christian readers of the Bible heard prophecies as predictions of the coming King (Christ) - predictions they wove together with a variety of other biblical passages to form distinct visions of what God had done. In Jewish visions, the Messiah would deliver Israel from foreign bondage and establish an ideal kingdom in which justice would rule. Strangely, the images of this type were adoperate by millenarian Christians. The millennium according the Christian authors is the combination of the prophetic ideal of a messianic kingdom with an array of apocalyptic hopes. During this era the resurrected saints reign with Christ on earth. It is often understood as occurring between the destruction of this evil, temporal age ruled by Satan and the creation of a new heaven and earth in a righteous. It is often portrayed as an era of peace and great fertility in nature. Many of the Christian writers (Papias, Justin Martyr, Irenaeus, Tertullian, and Victorinus of Petovium) believed in a literal millennial reign of Christ and the saints on earth from a rebuilt Jerusalem. The reign is pictured as marked by peace, harmony in the animal kingdom and between it and humanity, and great fertility in nature, to be followed by the resurrection and the judgment. Origen allegorized the millennium to be the spiritual rule of Christ in the believer and the mystical secrets. With the triumph of the Christian religion, the story took a different direction. The Fathers of the Church clearly indicated the turning point of the Christian empire and continuous progress in the spread of the Gospel. The end of millenarism did not indicate the demise of messianism in the Christian version. The pious emperors – „anointed of the Lord”, embodied the ideal of the Messianic kingdom, according to the rule „as in heaven, so on earth”.
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Metafora soli w Biblii i literaturze wczesnochrześcijańskiej

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Paczkowski M. C.
Vox Patrum
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2013
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vol. 60
221-243
EN
The article presents the complex symbolism of salt that was strongly in­fluenced by the rites and beliefs of the pagan and the biblical world as well as early Christian literature. The salt is an element present in every aspect of human life (food, medicine and religious cults). It played an important role in sacrifices and offerings of Old Testament. For this reason, Jesus’ use of this metaphor was extremely familiar to His followers. On the biblical bases the various allegorical motifs of salt were present in Christian authors. Metaphors associated with the salt became precise and rich. Salt was a symbolic figure of wisdom, moral cleanness and incorruptibility. God’s salt enabled one to triumph over the spiritual enemy. The Fathers taught to point others to the way of life, to show how they might be preserved from death and destruction. They pointed out how the purpose of Christian life depended on their spiritual saltiness.
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