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1
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Ks. Piotr Szczur, Problematyka społeczna w późnoantycznej Antiochii na podstawie nauczania homiletycznego Jana Chryzostoma, Lublin 2008, Wydawnictwo KUL, ss. 634.

100%
Częsz B.
Vox Patrum
|
2009
|
vol. 53
743-749
PL
nie dotyczy
2

Jana Chryzostoma obawy przed przyjęciem kapłaństwa. Kilka uwag do lektury De sacerdotio

89%
Łesyk L. B.
Roczniki Historii Kosciola (Annals of Church History)
|
2012
|
vol. 4(59)
5-22
IT
Nel periodo della crisi ariana Antiochia presso il vescovo Melezio ((† 381) l’incarico del lettore sece Giovanni in quale dal V sec. fu soprannominato Crisostomo (349-407). Apprezzando il suoi valori intellettuali l’autorità della Chiesa decise di ordinarlo sacerdote. Però quel posteriore Dottore della Chiesa lasciò il suo posto di residenza e si nascose provocando così un’enorme undignazione nell’ambiente dei cristiani antiocheni. Negli anni 390-391 essendo già sacerdote con alcuni anni di esperienza Crisostomo scrive un trattato De sacerdotio, una specio di dialogo di charattere apologetico, in cui presenta motive della sua decisione di aver rifiutato gli ordini sacri. Nell’articolo intitolato «Timori di Crisostomo di essere ordinato sacerdote. Alcune osservazioni alla lettura De sacerdotio» presenta sopraddetti motive che – secondo l’intenzione del predicatore antiocheno – si dividono in due parti: le preocupazzioni personali ed accuse che si sarebbero manifestate contro la sua persona nel caso che lui avesse ricevuto gli della sua decisione fu – come spiega lui stesso – il bene della comunità di Cristo.
3
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Relacje patriarchatu antiocheńskiego z papieskim Rzymem w I-IV wieku

63%
Żurek A.
Vox Patrum
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2004
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vol. 46
131-144
IT
Il vescovo antiocheno fin dałPinizio deł cristianesimo svołgeva un ruoło importane nełla regione orientałe ed in tutta ła Chiesa antica. L'importanza di questa sede vescoviłe risułtava dalla sua provenienza (fondata dagłi Apostoli) e dał fatto d'essere un capołuogo dellOriente. 11 concitio di Nicea riconferma ad Antiochia i priviłegi di una sede principaie, insieme ad Ałessandria, Roma e Gerusałemme. Fino ałła „scisma antiochena" deł IV secolo łe reciproci rapporti fra ił patriarcato antiocheno ed ił vecovo di Roma furono pieni di rispetto. Durante ła scisma i vescovi ortodossi antiocheni cercavano Pappoggio a Roma. Ił papa si sentiva obbłigato ad intervenire ma eon scarsi successi. NelParticoło viene esaminata ła natura ed i motivi degłi interventi de) vescovo di Roma negłi affari antiocheni.
4
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Teologiczne znaczenie osoby i natury w świetle chrystologii Soboru Chalcedońskiego

51%
Calore G.
Warszawskie Studia Teologiczne
|
2018
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vol. 31
|
issue 4
146-165
PL
Council of Chalcedon is an actual closing point for Christology and a starting point for anthropology. Behind the teachings of the Council of Chalcedon,together with later clarifications added by the Second and the Third Councils of Constantinople, there were centuries of dispute between the School of Alexandria and the School of Antioch about the person and natures of Christ (4th/5th – 7th centuries). Therefore the light shed on the man by patristic Christology concerns understanding of his being a person and his nature. The analysis of the Council’s teachings of faith shows that these two concepts belong to two different areas which means that every man, following the man Jesus, is a person whose dignity is on a different level than his natural features (mind, will, consciousness, etc.) – in other words, it originates from transcendence. Simultaneously, person is a relational reality because it puts a man in a relation with God in which the nature can be improved, the nature whose essence – since it was adopted by Logos – is to be capax Dei, or ability to grow in following Christ.
5
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Die städtischen Eliten der Kolonien der syrischen Tetrapolis zwischen Seleukiden, Armeniern, Parthern und Römern

51%
Engels D.
Electrum
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2013
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vol. 20
77–115
EN
The following paper proposes, for the fi rst time, an exhaustive overview over the situation of the late-Hellenistic local elites of the Syrian tetrapolis (Antiochia, Seleucia, Apamea, Laodicea), a fi rst part concerning the late-Seleucid situation from the death of Antiochus IV onwards, a second one the movemented decades of the Armenian, Parthian and Roman Republican era. Both parts fi rst analyse the general political situation of the Syrian elites on the basis of our literary and numismatical sources in order to sketch the interaction between the respective communal and the imperial level, then systematically discuss the prosopographical evidence.
6
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Wymogi formacji i tożsamości kapłańskiej. Między Antiochią i Aleksandrią (II-IV wiek)

51%
Covolo E. d.
Vox Patrum
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2001
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vol. 40
157-172
IT
L'autore dell'articolo sta paragonando due antiche tradizioni orientali della formazione sacerdotale: antiochena rappresentata da Ignazio Antiocheno e da Giovanni Crisostomo, ed alessandrina illustrata coi testi di Origene, che insegna chiaramente del sacerdozio dei fedeli e del sacerdozio ministeriale.
7
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Koncepcje komentarza biblijnego w epoce patrystycznej

51%
Szram M.
Vox Patrum
|
2003
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vol. 44
35-48
FR
L'article presente l'histoirc et les traits caracteristiques du commentaire biblique come genre litteraire (universalite d'interpretation; caractere dogmatique, moral et spirituel; christocentrisme exegetique; elements de polemique antijuive, antipaienne et antiheretiquc; but scientifique, didactique et spirituel; disposition lineaire; division en livrcs et sections) ainsi que ses differents formes a t'epoque patristique.
EN
L'article presente l'histoire et les traits caracteristiques du commentaire biblique come genre litteraire (universalite d'interpretation; caractere dogmatique, moral et spirituel; christocentrisme exegetique; elements de polemique antijuive, antipaienne et antiheretique; but scientifique, didactique et spirituel; disposition lineaire; division en livrcs et sections) ainsi que ses differents formes a l'epoque patristique.
8
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Katechumenat i chrzest na podstawie "Konstytucji Apostolskich"

51%
Kieling M.
Vox Patrum
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2008
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vol. 52
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issue 1
439-453
EN
Die Apostolische Konstitutionen sind um 380 in Antiochien entstanden. Sie sind ein Zeugnis fur das Leben der Kirchengemeinde in der antiken Kirche. Unter vielen Themen, welche in diesem Werk zu finden sind, befindet sich auch das Problem des Katechumenats und der Taufe. Diese Untersuchung ist in vier Teilen gegliedert: im ersten Teil wurden die Bediengungen zum Aufname in den Katechumenat dargestellt, im zweiten die Formation der Erwachsenen zur Taufe, im dritten Teil wurden die Vorschriften und Symbolik im Bezug auf dieses Sakrament dargestellt und im letzten das Problem der Taufe der Heratiker besprochen. Die Analyse des Textes der Apostolischen Konstitutionen ftihrt zum Ergebniss, dass die Vorbereitung und Formation zum christlichen Leben eine wichtige und verantwortliche Aufgabe war. Die Kandidaten zum Katechumenat miissten wah- len, ob sie bei ihrem „alten Leben bleiben” oder zum Christus gehóren wollen. Diese Entscheidung war sehr konkret und eindeutig. Dann haben sie die dreijahrige Katechese bekommen, die Theologie der Taufe kennengelernt und vor allem durch seine Lebensweise die Reife zur christlichen Initiation gezeigt.
9
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Biskup Rzymu wobec problemów Kościołów wschodnich przy końcu IV wieku

38%
Woch J.
Vox Patrum
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2004
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vol. 46
231-247
IT
Lo studio presentato in questo articolo cerca di studiare, aiia base dei documenti, in quaie maniera e stato reaiizzato il mandato petrino: „pasce oves meas”, aiia fine dei IV secoio. Nei modo particoiare fu esaminato il pontificato di papa Siricio (384- 399), specie sotto i'aspetto dei suo rapporto verso ie Chiese d'Oriente. Daiio studio emerge che questo vescovo di Roma era cosciente dell'incarico intrapreso, „per Dei gratiam", di avere cura per tutte ie Chiese. In modo particoiare e stata anaiizzata ia cosiddetta questione antiochena, ia causa dei vescovo Bonoso, dei vescovo Bagadio, nonche ii probiema dell'istituzione dei patriarcato occidentaie in Oriente (Iiiirico). In tutti questi casi Siricio si dimostra come responsabiie per ia pace ed unita deiia Chiesa, impegnandosi sia in persona che attraverso i suoi iegati.
10
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Zachodni kamień węgielny pod chalcedoński drogowskaz kierujący ku tajemnicy Boga i człowieka

32%
Zatwardnicki S.
Teologia w Polsce
|
2015
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vol. 9
|
issue 2
213-230
PL
Sobór w Chalcedonie każe wyznawać Chrystusa nie „z” dwóch natur, ale „w” dwóch naturach. Zawdzięczamy to określenie „diofi zyckiej” chrystologii Leona Wielkiego. Dzięki papieskiej myśli człowieczeństwo Chrystusa zostało afirmowane. Chalcedoński drogowskaz prowadzi nie tylko w głąb misterium Chrystusa, ale wtórnie również ku tajemnicy człowieka.
EN
Contribution of the Western Church Christology summarized in Leo the Great’s thought turned out to be crucial in formulating the Chalcedonian dogma. The pope’s thought was formed also as a reaction to refl ection of schools in Alexandra and Antioch. The article mentions the relation between the pope’s Christology and soteriology. It stresses the role of Christ’s humanity in salvation of a man. One may say that owing to Leo’s “dyophysitic” Christology the Council Fathers affi rmed the humanity of Christ. From that perspective the Chalcedon Council is not only a guidepost on the way leading to the mystery of Jesus Christ, but it also secondarily indicates the mystery of a man
11
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Zachodni kamień węgielny pod chalcedoński drogowskaz kierujący ku tajemnicy Boga i człowieka

32%
Zatwardnicki S.
Teologia w Polsce
|
2015
|
vol. 9
|
issue 2
213-230
EN
Contribution of the Western Church Christology summarized in Leo the Great’s thought turned out to be crucial in formulating the Chalcedonian dogma. The pope’s thought was formed also as a reaction to reflection of schools in Alexandra and Antioch. The article mentions the relation between the pope’s Christology and soteriology. It stresses the role of Christ’s humanity in salvation of a man. One may say that owing to Leo’s “dyophysitic” Christology the Council Fathers affirmed the humanity of Christ. From that perspective the Chalcedon Council is not only a guidepost on the way leading to the mystery of Jesus Christ, but it also secondarily indicates the mystery of a man.
PL
Sobór w Chalcedonie każe wyznawać Chrystusa nie „z” dwóch natur, ale „w” dwóch naturach. Zawdzięczamy to określenie „diofizyckiej” chrystologii Leona Wielkiego. Dzięki papieskiej myśli człowieczeństwo Chrystusa zostało afirmowane. Chalcedoński drogowskaz prowadzi nie tylko w głąb misterium Chrystusa, ale wtórnie również ku tajemnicy człowieka.
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