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Zasada wewnętrzności w myśli świętego Augustyna

100%
Turzyński P.
Vox Patrum
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2020
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vol. 75
485-506
EN
The article presents the place of the principle of internality in the thought of Saint Augustine. The saint borrowed it from the ancient philosophical thought and turned it into the foundation of his philosophy. The principle finds its application in the rhetoric and sign theory, but also in metaphysics and the theory of knowledge. It becomes a method of discovering deeper levels of being. It is important in anthropology and here lies a way to find God, Who is deeper than the deepest in man and higher than the highest in man. The article shows the path of the Augustinian aesthetic experience thanks to which one moves from the material to the spiritual and ultimately towards fundamental beauty. The principle of interiority has its application in Christology, allowing us to find hidden glory and unchanging divinity in the suffering Christ.
PL
Artykuł prezentuje miejsce zasady wewnętrzności w myśli św. Augustyna. Zapożyczył on ją ze starożytnej myśli filozoficznej i uczynił swoją tak, że stała się fundamentalna dla jego filozofii. Zasada znajduje swoje zastosowania w retoryce i teorii znaku, ale także w metafizyce i teorii poznania. Staje się metodą odkrywania głębszych pokładów bytu. Jest ważna w antropologii i tu jest sposobem dotarcia do Boga, który jest głębszy niż to co w człowieku najgłębsze i wyższy od tego co w człowieku najwyższe. Artykuł pokazuje drogę augustyńskiego doświadczenia estetycznego, w którym przechodzi się do rzeczy cielesnych do niecielesnych i ostatecznie ku pięknu źródłowemu. Zasada wewnętrzności ma swoje zastosowanie w chrystologii, gdzie w cierpiącym Chrystusie każe szukać ukrytej chwały i niezmiennego bóstwa.
2
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Opieka nad chorymi jako droga do świętości według św. Doroteusza z Gazy

100%
Turzyński P.
Vox Patrum
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2018
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vol. 70
107-118
EN
The article presents a part of spirituality of Saint Dorotheus of Gaza, the Palestinian monk and abbot from VI century. He wrote instructions and letters for monks in which one of the topics is also care for the sick. Dorotheus himself be­fore became an Abba was educated in medicine and in monastery was responsible for infirmary. He underlines that after first step on the road of improvement which is purification man must fill his heart with good deeds. Care for the sick is one of them. Dorotheus is looking on disease in the light of Divine Providence. In this way the disease is a trial, but also body sickness could be medicine for the soul. If someone is looking after the sick he has an opportunity to learn humility and wisdom of life. Dorotheus invites monks to do this disinterestedly. By that means sickness becomes a way to holiness.
3
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Cierpienie jako droga w ujęciu św. Augustyna

100%
Turzyński P.
Vox Patrum
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2010
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vol. 55
637-653
EN
Agostino conosce bene le sofferenze dell’uomo. Le ha sperimentato sin da bambino. Riconosce le sofferenze del corpo e le sofferenze dell’anima. Nelle Confessioni egli descrive la sua conversione nella quale si cambia anche il suo sguardo sulla sofferenza. Prima si ribella contro il dolore e poi riconosce il suo valore salutare. Secondo il Vescovo d’Ippona la sofferenza è il risultato della complessità dell’essere umano e della sua creazione ex nihilo. Dio, creando uomo sulla sua immagine e somilianza, ha messo nel suo cuore il desiderio dell’amore, della verità e della felicità. Questi profondi desideri non possono essere appagati pienamente sulla terra, allora uomo prova la sofferenza. Nel paradiso questa condizione era arrichita dal dono speciale, perciò primi uomini non hanno sofferto. Con il peccato originale entra nella vita umana la sofferenza. Anche i peccati personali sono spesso la causa delle sofferenze. Agostino sottolinea tuttavia, che la Provvidenza Divina fa entrare la sofferenza nel piano della salvezza e il dolore diventa un stimolo alla conversione, una via verso le cose più grandi. Per i giusti la sofferenza diventa anche una prova e la purificazione. In Cristo, nella sua croce, la sofferenza acquista un valore particolare. La sofferenza e la morte di Cristo è la causa della nostra salvezza. Nel mistero del Cristo totale le sofferenze umane aggiungono il mondo divino e unite con Cristo Salvatore diventano via della salvezza. Secondo Agostino la sofferenza in Cristo, pur non perdendo la sua amarezza, aquista un valore positivo.
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Istotne i charakterystyczne elementy duchowości Matek Pustyni

100%
Turzyński P.
Vox Patrum
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2016
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vol. 66
219-234
EN
The desert mothers lived between monks in the fourth and fifth centuries. In Apofthegmata Patrum we have preserved same sayings and stories related to Amma Sarah, Amma Syncletica and Amma Theodora. The subject of this article is Meterikon, the new book published quite recently in Poland, which includes some 600 texts attributed to the mothers of the desert or addressed to them. The author of the collection was Byzantine monk Isaiah, who worked on it at the beginning of 13th century, conscious that no one had compiled “such a feminine book”. A Russian bishop found the Meterikon in Jerusalem in the middle of 19th century, and had a translation made of this “absolute rarity”, which would later be published in Greek as well as Russian. We do have now Italian, German and Polish translation. Meterikon presents spirituality of the desert mothers, which is the same like spiri­tuality of the desert fathers, but has its own special accents. Women on the desert consider themselves as brides of Jesus Christ, who is the centre, model and goal of their live. In the spiritual straggle, which is necessary on the desert, they tried to be brave as man and they showed that courage is not appropriate only for one gender. In the sayings of the desert mothers we so often find encouragement to the silence and meekness that we can tell about deep theology of silence in their thinking.
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Antropologia trychotomiczna Orygenesa

100%
Turzyński P.
Vox Patrum
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2015
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vol. 63
35-46
EN
Origen was one of the greatest biblical scholars of the early Church, having written commentaries on most of the books of the Bible. He recognized great au­thority of the scripture. In anthropology he gave attention to the text of saint Paul: “May the God who gives us peace make you holy in every way and keep your whole being – spirit, soul, and body – free from every fault at the coming of our Lord Jesus Christ” (1Thess 5:23). According to this text Origen recognized in hu­man being three elements. He tried to unite trichotomy with a concept of division of human being into two parts: interior and exterior man. Spirit in this concept is soul’s teacher and a special form of participation in the divine being. In a sense spirit is ontological image of God in man and for man it is impossible to lose it. Soul is the center of man in which he makes decisions. Soul was originally cre­ated in close proximity to God, with the intention that it should explore the divine mysteries in a state of endless contemplation. The body unites man with the whole created world and gives him material aspect. Origen’s anthropology is very com­plicated but more dynamic then static division on body and soul. If the soul is go­ing to spirit, it become more spiritual, otherwise if the soul is close to the body, it become more materialistic. In this view without any doubt the human soul is posed between spirit and body and is able to acquiesce the desires of spirit but is able to let itself to be led by carnal desires, too. According to Origen man is body, because is creature, which dies, but through the body is able to communicate with mate­rial world. Man is soul because lives and is able to choose. Man is spirit because is open to God and is able to recognize and love God. Trichotomic anthropology shows that ontological and moral aspects of human being permeate each other and it demonstrates the interior drama and struggle, which always exists in man.
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Il mistero dell’Incarnazione nelle "Enarrationes in Psalmos" di Sant’Agostino

100%
Turzyński P.
Vox Patrum
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2024
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vol. 91
647-673
PL
Artykuł prezentuje ważność zagadnienia Wcielenia w komentarzu św. Augustyna do Psalmów. Tajemnica Wcielenia należy według Biskupa z Hippony do momentów kluczowych historii zbawienia. Augustyn w pisamch starożytnych filozofów nie znalazł sposobu w który człowiek mógłby osiągnoć boski świat do którego tęskni.  Natomiast chrześcijaństwo pokazało mu we Wcieleniu drogę pokory (via humilitatis). W Chrystusie Bóg przyjmuje ludzką kondycję i nie tarcąc nic ze swojej boskości wprowadza człowieka do boskiego świata wieczności. Augustyn jest przekonany, że uniżenie Syna Bożego w tajemnicy Wcielenia czyni z pokory Boga jądro wiary chrześcijańskiej. A sama kategoria pokory ma u niego wymair nie tylko moralny, ale wprost filozoficzny. Na mocy Wcielenia Chrystus staje się reprezentantem ludzi i kapłanem, który samego siebie składa w oferze Bogu Ojcu. A całe Jego dzieło zbawcze stanowi jedność i ma swój fundament, znaczenie, wagę i sens właśnie w tajemnicy Wcielenia.             Augustyn tłumaczy Wcielenie w sposób biblijny i obrazowy. Dla niego Chrystus jako Bóg jest Ojczyzną z której człowiek wyszedł i do której zmierza, a jako człowiek jest Drogą po której trzeba iść, aby dojść do celu. Dzięki Wcielniu ludzki zmienny czas nabiera charakteru celowego i zmierza ku swojemu wypełnieniu w wieczności.
EN
The article presents the importance of the issue of the Incarnation inthe commentary of St. Augustine to the Psalms. According to the Bishop of Hippo,the Mystery of the Incarnation is one of the key moments of salvation history. Augustine,in the writings of ancient philosophers, did not find a way in which man couldachieve the divine world he longs for. However, Christianity showed him the path ofhumility (via humilitatis) in the Incarnation. In Christ, God assumes the human conditionand, without losing any of his divinity, introduces man to the divine world of eternity.Augustine is convinced that the humility of the Son of God in the mystery of the Incarnationmakes God’s humility the core of the Christian faith. And the category of humility itselfhas not only a moral but also a philosophical dimension. By virtue of the Incarnation,Christ becomes a representative of people and a priest who offers himself as an offeringto God the Father. And all of His saving work constitutes unity and has its foundation,weight and meaning precisely in the mystery of the Incarnation. Augustine explainsthe Incarnation in a biblical and figurative way. For him, Christ as God is the Homelandfrom which man came and to which he is heading, and as a man, he is the Path alongwhich one must follow to reach the goal. Thanks to the Incarnation, human changingtime acquires a purposeful character and moves towards its fulfillment in eternity.             Augustine explains the Incarnation in a biblical and figurative way. For him, Christ as God is the Homeland from which man came and to which he is heading, and as a man he is the Path along which one must follow to reach the goal. Thanks to the Incarnation, human changing time acquires a purposeful character and moves towards its fulfillment in eternity.
IT
L’articolo presenta l’importanza del tema dell’Incarnazione nel commento di S. Agostino ai Salmi. Secondo il Vescovo di Ippona, il Mistero dell’Incarnazione è uno dei momenti chiave della storia della salvezza. Agostino, negli scritti dei filosofi antichi, non ha trovato un modo in cui l’uomo potesse raggiungere il mondo divino a cui aspira. Tuttavia, il cristianesimo gli ha indicato la via dell’umiltà (via humilitatis) nell’Incarnazione. In Cristo, Dio assume la condizione umana e, senza perdere nulla della sua divinità, introduce l’uomo nel mondo divino dell’eternità. Agostino è convinto che l’umiltà del Figlio di Dio nel mistero dell’Incarnazione fa dell’umiltà di Dio il nucleo della fede cristiana. E la stessa categoria dell’umiltà non ha solo una dimensione morale ma anche filosofica. In virtù dell’Incarnazione, Cristo diventa rappresentante degli uomini e il sacerdote che offre se stesso come l’offerta a Dio Padre. E tutta la Sua opera salvifica costituisce l’unità e ha il suo fondamento, senso, peso e significato proprio nel mistero dell’Incarnazione.             Agostino spiega l’Incarnazione in modo biblico e figurato. Per lui Cristo in quanto Dio è la Patria da cui l’uomo è venuto e verso la quale è diretto, ed in quanto uomo è la Via lungo la quale andiamo per raggiungere la meta. In virtù dell’Incarnazione, il tempo umano acquista un carattere propositivo e tende al suo compimento nell’eternità.
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