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Wiara, kult i kultura jako istotne elementy w misyjnej działalności świętych Cyryla i Metodego

100%

Leśniewski K.

ELPIS

2013

vol. 15

33-42

Sts. Cyril and Methodius, the Apostles of the Slavs, for many centuries have been in the interest of the whole Christian world. This article is an attempt of presenting the vital connection between Christian faith, liturgical cult, and culture on the basis of the Byzantine mission addressed to the Slavs, which was led in the second half of 9th century. Starting from the comparison of the missionary methods used by the Christian East and West in the Middle Ages, then we will turn our attention to Sts. Cyril’s and Methodius’ unique contribution to the proclamation of Christ among the Slavs. In this missionary work, of the great importance was the creation of a new alphabet, and the use of the Slavic language in the proclamation of the Good News, as well as translations of the Bible and liturgical books into Slavonic. The rootedness in the Byzantine liturgical tradition, and drawing from the treasury of the Eastern Roman Empire contributed in a creative and very original way to the formation of the native Slavic culture. In the final part of article there is posed the problem of the effective proclamation of the Good News in the contemporary world in relation to the Cyrillo-Methodian model of mission.

Święci Cyryl i Metody w świetle filiokwistycznej idei Karola Wielkiego

88%

Doroszkiewicz W.

ELPIS

2013

vol. 15

43-48

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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2 ELPIS

2 2013

1 Doroszkiewicz W.

1 Leśniewski K.

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Wiara, kult i kultura jako istotne elementy w misyjnej działalności świętych Cyryla i Metodego

Święci Cyryl i Metody w świetle filiokwistycznej idei Karola Wielkiego