Results found: 2

Search results

Search:
in the keywords: Adam’s sin

Sort By:

Limit search:

Ontyczne konsekwencje grzechu Adama w ujęciu Maksyma Wyznawcy

100%

Kochańczyk-Bonińska K.

Vox Patrum

2013

vol. 59

295-302

Maximus the Confessor points out that Adam’s sin totally changed the mode of existence of human nature, which has since been proliferated via procreation involving sensual pleasure. The focus on sensual pleasure is the primary consequence of Adam’s sin. Sensual experiences are not sinful as such though they are particularly vulnerable to Satan’s temptations. It is particularly dangerous when our will is weakened and inclined to choose evil. That is why Maximus links pleasure with suffering and death which are consequences of Adam’s turning to pleasure – pleasure which at the same time caused his separation from God. Despite of passibility, corruption of will and death, which directly affect human nature, there are other consequences of Adam’s sin that involve the universe as a whole. These are five divisions which destroy harmony in the cosmos: the division between man and woman, created and uncreated, sensual and intelligible, earth and heaven, settled world and paradise.

Koncepcja grzechu Adama u Cyryla Aleksandryjskigo

80%

Marciniak B. J.

Vox Patrum

2013

vol. 59

269-293

No work of Cyril devoted to exclusively Adam’s sin was preserved. Though in entire of his exegetical and pastoral production repeatedly this theme which one of patterns of his theology constitutes appears. According to Cyryl, Satan caused with jealousy took the man to the sin hitting the emotional sphere in order after all to take the man for falsifying the intellect. Tempting which consists in showing pleasure, is a modus operandi of the Satan which having an influence on an affective sphere after all he causes that the logic of this sphere is winning the logic of the intellectual sphere and a superiority in action is taking over making the man – animal rationale – less rationale, and more animale. This concept is dismissing Cyril oneself for Philo’s research, according to which for the figure in telling about the first sin they are symbolizing Adam and Eve’s two hierarchized spheres of one man: appropriately the intellectual sphere and the affective sphere. In his deliberations about the sin of the first parents Cyril also refers to elements of the biblical description (Genesis 1-3), so as: the heavenly commandment, the tree of getting to know the good and evil and its fruit. Cyril is reflecting also about the phenomenon of the snake and the issue of the woman, which created in order to be a help for the man, showed herself to be – how Cyril is describing her – with „intermediary of the sin”. The Alexandrian is also giving some thought to the inborn knowledge of the first people and the concept acquaintances of the good and evil. As the being and relevant aspects of the sin of the first people Cyril – referring to the Pauline tradition – is listing the insubordination, disregarding, the betrayal of the Holy Spirit, the lack of the circumspection, the exaggerated love of the body or exaggerated cherishing pleasure. Cyril – what was indicated in the article – very much willingly is using the metaphor of Egypt (Exodus), seeing, the symbol of the sin in it particularly in the days of patriarchs, of particularly Adam’s sin.

Refine search results

2 Vox Patrum

2 2013

1 Kochańczyk-Bonińska K.

1 Marciniak B. J.

Search results

Ontyczne konsekwencje grzechu Adama w ujęciu Maksyma Wyznawcy

Koncepcja grzechu Adama u Cyryla Aleksandryjskigo