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1

Geneza i ewolucja relacji państwo – Kościół w Bizancjum

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Doroszkiewicz W.

Poznańskie Studia Slawistyczne

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2016

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issue 10

17-24

EN

Practicaly until today there haven’t appeared objectiv scientific works concerning begining and evolution of the byzantine monarchy. Christian Church after 300 years of awful persecutions came out of the underground and had to find itself in the new reality, had to decide whether reconcile and cooperate with the society, or isolate from the fallen world, as had done sects, and save chosen. Church chose the first option and took responsibility for the salvation of the world. In reality the emperor, the recent persecutor of the Church, must have persuaded christians, that he himself was not only their friend but good-doer also. Therefore in the 4th century beside the Church of the eschatological character appeared a new power of a temporary character. History of the Eastern Roman Empire is also the history of the relationship between Church and the empire focused on the earthly dimension of its mission. The very symbol of this relationship was famous byzantine eagle as a representation of one body and two different ideological trends. However those relations had not always been ideal, more or less those two bodies existed through the period of 1100 years on the principle of symphonia-agreement. After the fall of the Eastern Roman Empire, Church by the will of God survived in order to continue its mission of salvation of the fallen world.

PL

Practicaly until today there haven’t appeared objectiv scientific works concerning begining and evolution of the byzantine monarchy. Christian Church after 300 years of awful persecutions came out of the underground and had to find itself in the new reality, had to decide whetherreconcile and cooperate with the society, or isolate from the fallen world, as had done sects, and save chosen. Church chose the first option and took responsibility for the salvation of the world. In reality the emperor, the recent persecutor of the Church, must have persuaded christians, that he himself was not only their friend but good-doer also. Therefore in the 4th century beside the Church of the eschatological character appeared a new power of a temporary character. History of the Eastern Roman Empire is also the history of the relationship between Church and the empire focused on the earthly dimension of its mission. The very symbol of this relationship was famous byzantine eagle as a representation of one body and two different ideological trends. However those relations had not always been ideal, more or less those two bodies existed through the period of 1100 years on the principle of symphonia-agreement. After the fall of the Eastern Roman Empire, Church by the will of God survived in order to continue its mission of salvation of the fallen world.

2

Podstawy prawosławnego zaangażowania w ruch ekumeniczny

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Doroszkiewicz W.

Roczniki Teologii Ekumenicznej

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2010

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vol. 2

73-82

EN

The Orthodox Church from the very beginning of the Ecumenical Movement has been engaged into the healing of all sort of divisions and dissection. Many of the dissections divide Christians until today. In all the theological discussions Orthodox theologians emphasize that the Church is not simply an institution, but a mode of existence. The mystery of the Church even in its institutional dimension, is deeply bound to the being of man, to the being of the world and to the very being of God. The Church is also inseparable of its tradition and it cannot solve its present problems without constant referring to the decisive and formative centuries of the first millennium of Christianity. Therefore the contemporary involvement of the Orthodox Church into the Ecumenical Movement comes out from very nature of the ecclesial identity. Ecumenical activities of the Orthodox Church constitute the fulfillment of the wish of our Lord that all may be one.

3

Dogmatyzacja Prawdy

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Doroszkiewicz W.

ELPIS

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2014

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vol. 16

113-118

PL

Od samego początku człowiek poszukiwał odpowiedzi na dręczące go pytania odnośnie początków jego istnienia, jak powstał świat i czy istnieje jakaś obiektywna prawda. Problem zdefiniowania pojęcia prawdy trapił w starożytności przede wszystkim filozofów a w starożytnej greckiej metafizyce można znaleźć kilka sformułowań określających to pojęcie. Pierwszy kto dokonał zdefiniowania pojęcia prawdy był Arystoteles. Stary Testament miał swoją prawdę. Nie mówimy bowiem dogmaty Starego czy też Nowego Testamentu a mówimy prawdy Starego bądź też Nowego Testamentu albo też ogólnie prawdy zawarte w Piśmie św. Natomiast Nowy Testament ogłosił, że Prawda ciałem się stała. Interpretując pojęcie prawdy w nowym Testamencie św. Klemens Rzymski stwierdził, że nie tylko sam Chrystus jest Prawdą ale wszystko co głosi jest prawdą. Historia Kościoła jest świadkiem tego, jak atakowana przez heretyków prawda przeobraża się w dogmat. Kościół przez dwa tysiąclecia chroni dogmatyczne określenia świętych Soborów Powszechnych, które są fundamentem naszej wiary i gwarantem prawidłowego wzrastania w Chrystusie i ostatecznie naszego zbawienia.

EN

Since the beginning of time, man has searched for answers to the questions that tormented him concerning how he came into being, how the world came into existence and if objective truth exists. The problem of defining the idea of truth caused unrest first of all for ancient philosophers and one can find a few formulations defining this concept in ancient Greek metaphysics. The first to define the concept of truth was Aristotle. The Old Testament had its own truth. We do not speak of a dogma of the Old or New Testament, but we speak of the truth or truths of the Old or New Testament or generally of truths contained in the Holy Scripture. On the other hand, the New Testament proclaimed that Truth had become man. When interpreting the idea of the truth in the New Testament, St. Clemens of Rome stated, that not only Christ Himself is the very Truth but all he proclaims is the very truth. The history of the Church witnesses to the fact of how truth, that was attacked by heretics, transformed itself into dogma. For two thousand years, the Church has preserved the dogmatic definitions of the Holy Ecumenical Councils, which are the foundation of our faith and the very guarantee of our proper growth in Christ and finally, of our salvation.

4

Rola Chilindaru w historii atoskiego monastycyzmu

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Doroszkiewicz W.

ELPIS

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2015

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vol. 17

53-58

PL

Los Serbii od tysiąca lat związany jest z atoskim monasterem Chilandar. Sam monaster do momentu przejęcia przez Serbów istniał już od dwustu lat jednakże w 1198 roku został oficjalnie przekazany przez cesarza bizantyńskiego Aleksego III Angelosa, serbskiemu królowi Stefanowi Nemanii (przyjął mnisze imię Symeon) oraz jego synowi Rastko, który przyjął na Atosie mnisze imię Sawa. Ci dwaj późniejsi święci Cerkwi serbskiej przeszedłszy na Atosie przez wszystkie stopnie życia monastycznego sprawili, że monaster Chilendar stał się centrum życia kulturowo – duchowego, jak również i politycznego czasach niewoli osmańskiej. To tutaj na tle przepięknej atoskiej przyrody w klimacie modlitwy i zaciszu bogatych zbiorów chilendarskiej biblioteki, najwybitniejsze autorytety zarówno duchowne jak i świeckie otrzymały przygotowanie dla pracy zarówno misyjnej jak i politycznej co było bardzo istotne w szczególności w czasach pięćset letniej niewoli tureckiej. Wszelką pomoc przychodzącą z zewnątrz, okupowanej Serbii jak również z prawosławnej Rosji i rumuńsko-mołdawskich możnowładców chilendarscy ojcowie dzielili pomiędzy wszystkie potrzebujące atoskie monastery nie bacząc na pochodzenie etniczne ich mnichów. Te małe sumy przeznaczane było do opłacania drakońskich podatków i renowacji podupadających atoskich monasterów. Po uzyskaniu niepodległości Serbia po okresie pięćsetletniego polityczno-kulturowo- religijnego niebytu musiała utorować sobie drogę do odnalezienia się w nowej europejskiej rzeczywistości. Również los Chilendaru nie pozostał obojętny dla formułującej się na od nowa serbskiej państwowości. Monaster zapełnił się na nowo serbskimi mnichami. Odbudowywali oni nie tylko struktury życia monastycznego ale kładli podwaliny dla dalszego duchowo-kulturalnego rozwoju wyzwolonej z islamskiej niewoli swojej serbskiej ojczyzny.

EN

The very destiny of Serbia has been connected with the athonite monastery Chilendar since thousand year. Monastery Chilendar since being accepted by the Serbian king had existed for 200 years before as a simple athonite monastery. However in 1198 it was officially given by the byzantine emperor Aleksios III Angelos to the Serbian king Stefan Nemania (his monastic name was Simeon) and his son duke Rastko who later became monk Sava. Those two saints of the Serbian Orthodox Church caused that monastery Chilendar had become the very center of the spiritual and cultural life of the Serbian state and political life during the osman slavery as well. Here in the climate of beautiful athonite nature, in the climate of prayer and in the shelter of the reach collection of libraries. Many of Serbian outstanding personalities received here spiritual and secular training needed for the mission and political work during years of the ottoman slavery. The very help coming from orthodox Russia and Romanian and Moldavian nobility, fathers of Chilendar sheared to the all athonite monasteries being in need regardless of ethnic descend of monks. Those little sums were directed to pay large taxes and renovations of monasteries that were in very bed state. After 500 period of the political-cultural and religious non-existence, Serbia paved the way for new European reality. Also the fate of the Chilendar had not remain neutral for the reconstructed new Serbian state. Once more monastery was filled up the serbian monks. That had rebuild the structures of the monastic life and created the very base for the further development of liberated from the Islamic slavery their Serbian country.

5

Współczesne kierunki antropologiczne w jednoczącej się Europie

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Doroszkiewicz W.

ELPIS

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2012

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vol. 14

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issue 25-26

75-87

EN

The term “anthropology” is from the Greek (gr. aνθρωπος), “man”. It is the academic study of humanity. It deals with all that is characteristic of the human experience, from physiology and the evolutionary origins to the social and cultural organization of human societies as well as individual and collective forms of human experience. The idea of modernism concerns the phenomena which appeared in the European culture and thought in the end of XIX and beginning of XX century. In the end of XX century emerged idea of postmodernism which critizes and questions existence of the objective truth and doubts all the systems of values as being arbitral and restraining human freedom. According to the theory of postmodernism even the moral and ethical rules must be of human choice. The hypothesis of postmodern anthropology attained the dominant function in the united Europe. Likewise the notion of postmodernism contains in itself such popular undercurrents as popular culture, lifestyle, secularization, consumption, tolerance, marketing and laicizations. They all have found its place in the modern European society and in evident sense try to fulfill spiritual vacuum which appeared whilst modern European men questioned and rejected an idea of the objective Truth it means rejected Christian values and Christian tradition so much rooted in the European history.

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Święci Cyryl i Metody w świetle filiokwistycznej idei Karola Wielkiego

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Doroszkiewicz W.

ELPIS

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2013

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vol. 15

43-48

EN

During twelve years St. Methodius build up Slavonic Church in Central Europe. His position was a singulary difficult one. He had to contend with problems caused by Franks. The Frankish clergy did everything possible to undermine his authority: their resentment of his archiepiscopal powers and their dogged opposition to the Slavonic liturgy now combined with a theological grievance, which they loudly voiced both in Moravia and in Rome. The Frankish Church now firmly committed to the doctrine of the filioque. It had already arisen in 867, when patriarch Photius denounced the Franks for spreading filioque in Bulgaria. Now in Moravia, between 879 and 885, filioque flared up afresh, embittering the last years of Methodius’ life. The Church of Rome, though it did not formally accept filioque until the early eleventh century, had already begun to adopt it unofficially. The Byzantine Church strongly objected to the filioque, partly on the grounds that any alternation to the Creed had been expressly forbidden by the ecumenical councils, and partly because it believed to be theologically erroneous. Methodius, who, despite his position as papal legate, remained a Byzantine in outlook, could not fail to regard this doctrine, accepted by Frankish subordinate clergy as heretical. The filioque was to become the basic theological issue in the medieval controversies between the Byzantine and Roman Churches.

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Geneza i ewolucja relacji państwo – Kościół w Bizancjum

Podstawy prawosławnego zaangażowania w ruch ekumeniczny

Dogmatyzacja Prawdy

Rola Chilindaru w historii atoskiego monastycyzmu

Współczesne kierunki antropologiczne w jednoczącej się Europie

Święci Cyryl i Metody w świetle filiokwistycznej idei Karola Wielkiego