Search results

1

„Poznaj samego siebie” w interpretacji Bazylego Wielkiego

100%

Osek E.

Vox Patrum

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2008

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vol. 52

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issue 2

761-783

EN

There are some references to the famous Delphic inscription „Know thyself” (gnothi sauton) in the Hexaemeron (IX 6; VI 1) and the Homilia in illud: Attende tibi ipsi by St. Basil of Caesarea. In the Homilia in illud: Attende tibi ipsi St. Basil accepts the Philo’s and Clement of Alexandria’s opinion that the Septuagint proseche seauto („Attend to yourself”) and the Hellenie gnothi sauton („Know thyself”) are the same. According to St. Basil, influenced by the Alcibiades I, „yourself” means „a soul” as an opposite to a body and its environment. St. Basil interprets the Delphic maxim in the following meanings: (1) „Turn to yourself”, (2) „Know God from yourself”, (3) „Take care of your soul”, (4) „Control yourself”, and (5) „Remember you are a human”. His interpretation is influenced by the many philosophical writings, especially the Platonie dialogues (the Charmides, the Alcibiades I), the Stromata of Clement of Alexandria, and the Origen’s In Canticum canticorum.

2

Starość w nauczaniu św. Bazylego Wielkiego

100%

Czyżewski B.

Vox Patrum

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2011

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vol. 56

339-348

EN

Although St. Basil did not live 50 years, the topic of the old age appears in his works quite often. On the other hand, it is clear that Basil does not discuss this issue in one particular work or in the longer argumentation. The fragmentary statements about old age can be found in almost all his works, but most of them can be found in the correspondence of Basil. In this paper we present the most important ad the most interesting aspect of teaching of Basil the Great. As these certificates show that the bishop of Caesarea looked at the old age maturely, rationally estimated passage of time, which very often makes a man different. He experienced it, for example as a spiritual and physical suffering, which often were connected with his person. He saw a lot of aspect of the old age, especially its advantages – spiritual maturity and wisdom. What is more, he pointed also to passage of time, which leads a man to eternity, which should be prepared to, regardless how old he is. In his opinion fear is not seen opinions of St. Basil present really Christian way of thinking, well-balanced and calm.

3

Fatherland (πατρίς) in the writings of Basil of Caesarea

75%

Przyszychowska M.

Polish Journal of Political Science

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2019

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vol. 5

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issue 3

7-27

EN

The notion of fatherland (πατρίς) in the writings of Basil of Caesarea is not so obvious as it seems at a first glance. The term πατρίς acquires different meanings depending on whether it is used without or with the article. The textual analysis of his own writings reveals what Basil considered as his own fatherland. In the writings of certain authorship, Basil uses the noun πατρίς 72 times: without the article πατρίς means a fatherland in general, with the article πατρίς means Cappadocia for Basil. The effect of the research is of major importance for reconstructing the life of Basil and the persons whom he addresses in his letters – among them Eustathius of Sebastea, the famous ascetic of the 4th-century Asia Minor and Basil’s mentor.

4

Bazil Veľký, Listy II. Hexaémeron, preložil, úvodnú štúdiu a vysvetlivky napísal a registre zostavil Daniel Škoviera, Bibliotheca Antiqua Christiana 2, Prešov 2002, Náboženské vydavateľstvo PETRA, ss. 295 + nlb. 1 + mapa 1

75%

Pietras T. L.

Vox Patrum

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2002

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vol. 42

601-602

EN

review

PL

recenzja

5

Św. Bazyli Wielki w Polsce. Materiały bibliograficzne

75%

Mazur C.

Vox Patrum

|

1982

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vol. 3

465-492

EN

bibliography

PL

bibliografia

6

Odpowiedzialność człowieka za przyrodę w ujęciu Bazylego Wielkiego

75%

Osek E.

Vox Patrum

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2005

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vol. 48

79-104

EN

According to St. Basil the human condition and the State of nature are always the same. The histories of the mankind and natural world are closely connected, because of his conception of the nature, conceived as the whole of which a man is a part. St. Basil basing himself on the Scriptures divides the word history into three stages: 1) the Paradise age, 2) the times after the Fali, and 3) eschatological timeless future.

7

Eustacjański kontekst doktryny o ubóstwie monastycznym w pismach ascetycznych św. Bazylego Wielkiego

75%

Kasprzak D.

Vox Patrum

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2010

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vol. 55

257-273

EN

We can distinguish two essential approaches to the issue of monastic poverty in the teaching of St Basil: a critical anti-Eustachian and a positive, unpolemical attitude. He pointed out his critical approach to main points of the doctrine introduced by Eustachius i.e.: the refusal of marriage and condemnation of the possession of any property, even in order to use it for charity purposes. It is clearly visible in his late writings – Letters, Moralia. St. Basile proved, in these writings, the necessity of the use of properties, from a biblical and ecclesiastical point of view because – for example to pay taxes. The positive approach which accepted voluntary poverty is clearly visible in his Moralia, Greater Asketikon and Lesser Asketikon. The bishop of Caesarea considered voluntary poverty as the mean to achieve a state of the unity of Christian life. The only Christian purpose is to give glory to the Lord and salvation.

8

Teologia naturalna – jej rola i źródła w antyeunomiańskim sporze o możliwość poznania Boga

63%

Kochańczyk-Bonińska K.

Seminare. Poszukiwania naukowe

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2017

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vol. 38

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issue 4

49-56

PL

Bazyli i Grzegorz krytykowali dialektykę, uważając, że próbuje ona „zawłaszczyć” dla siebie prawdy, które mogą być poznane tylko poprzez Objawienie. Nie znaczy to jednak, że obaj nie korzystali tak z naturalnych, jak i nadprzyrodzonych źródeł wiedzy o Bogu. W konsekwencji rozwinęli naturalną teologię i świadomie używali argumentów opartych na poznaniu zmysłowym, ludzkiej logice, tradycji filozoficznej, a zwłaszcza prawdach powszechnie przyjętych. Choć Bazyli i Grzegorz z pogardą odnosili się do dialektyki, a nawet filozofii, to w praktyce wykorzystywali wszystkie dostępne narzędzia, aby dotrzeć do prawdy. Uprzywilejowane miejsce zajmowały oczywiście Pismo Święte i Tradycja, ale nie deprecjonowali takich źródeł poznania jak ludzkie zmysły, rozum i powszechne pojęcia.

EN

Basil and Gregory criticized dialectics on the grounds that it tries to usurp the truths that could only be known through Revelation. Nevertheless, the Church Fathers developed natural theology in which they deliberately used arguments based on sensual cognition, human logic or philosophical tradition, and especially on common notions. Although their terminology is often inconsistent and they use technical terms interchangeably, the context provides us with clear ideas of their theses. We should admit that as, far as dialectics and philosophy were concerned, the orthodox authors despite many reservations used all possible methods to reach the truth. They favoured the Scripture and the Tradition, but also respected such sources as sensual perception, human logic or common notions and preconceptions.

9

Les traductions latines de Basile de Césarée (IVe-XVe siècle): les intentions de leurs auteurs

63%

Gain B.

Vox Patrum

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2006

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vol. 49

179-188

EN

BRAK

10

Wiara w listach św. Bazylego Wielkiego

63%

Paczkowski M. C.

Vox Patrum

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2014

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vol. 61

309-325

EN

The article is an examination of Basil’s teaching about faith and its importance in his large correspondence. The bishop of Caesarea describes faith as the acceptance of the Gospel, the conviction of the truth of the message, a confession of one’s belief in the Trinity. The Cappadocian emphasizes faith as an acceptance and conviction of the truth which comes from the inspired Scriptures and the teaching of the Nicaea. The confession of faith formulated by the Council of Nicaea constituted the essence of the truth of the Christian faith. The bishop of Caesarea indicates the importance of the baptismal formula for the formulation of the true Christian doctrine. During the baptismal rite the baptizand makes their confession of faith and is thus admitted into the community of the faithful. Basil’s teaching of initiation into the Christian mistery is dominated by his use of the word mean the apostolic doctrines which constitute what the „Great Church” taught and believed. The Cappadocian points to the danger of false and heretical assemblies (parasynagogues) and of the false teachers of the faith. It is presented as a way of knowing God. There is also one important emphasis in Basil’s thought which especially characterizes his view of the human steps in the concrete realization of it: the knowledge of God and faith in Him is manifested in love to God and one’s neighbor.

11

List apostolski papieża Jana Pawła II na 1600-lecie śmierci świętego Bazylego

63%

II J. P.

Vox Patrum

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1982

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vol. 3

247-272

EN

document of Church

PL

dokument Kościoła

12

Reguła św. Bazylego skarbem mądrości chrześcijańskiej. Przemówienie Jana Pawła II do członków Zakonu Bazyliańskiego

63%

II J. P.

Vox Patrum

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1982

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vol. 3

273-275

EN

document of Church

PL

dokument Kościoła

13

Basil the Great’s references to Eunomius

63%

Kochańczyk-Bonińska K.

Vox Patrum

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2017

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vol. 68

119-128

PL

W artykule porównano teksty Apologii Eunomiusza i traktatu Adversus Eu-nomium Bazylego Wielkiego. W rezultacie wykazano, że traktat Bazylego to typowe refutatio, w którym autor punkt po punkcie odpiera argumenty przeciwnika, a w swych odniesieniach jest, jak na zwyczaje antyczne, niezwykle dokładny. Bazyli systematycznie cytuje mniej więcej jedną trzecią tekstu Apologii, a fakt pominięcia niektórych rozdziałów da się uzasadnić poprzez strukturę dzieła Eunomiusza lub kontekst historyczny. Wyjątek stanowią rozdziały 21-24, w których Eunomiusz analizuje problematykę substancji i działania. Wydaje się, że Bazyli celowo omija trudny dla niego temat, z którym jeszcze nie jest w stanie się zmierzyć.

EN

This article presents a comparative analysis of Eunomius’ Liber Apologetius and Basil of Cesarea’s Adversus Eunomium. As a result, we can discover that Basil wrote his treatise as a typical refutation and is quite precise when referring to Eunomius. Despite some omissions that can be explained basing on the structure of The Eunomian work or historical context, we can find one important omission which is strongly connected with one of the most important topics of the anti-Eunomian polemic. Although Basil pretends to comment Eunomius’ Liber Apologeticus systematically, he deliberately skips one of the most important elements of his adversary’s teaching.

14

Listy Ojców Kapadockich do kobiet

63%

Dybała J.

Vox Patrum

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2013

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vol. 60

123-146

EN

The letters of the Cappadocian Fathers serve as part of the evidence that in the early Church correspondence of its leaders played an essential role in ensuring its proper functioning. Among the addresses of the epistles of Basil the Great, Gregory of Nazianzus and Gregory of Nyssa we find a few women. They came from diverse backgrounds. Some of them devoted their lives to the service of God, others were lay people. This article seeks to present a part of the bishops’ correspondence and answer questions concerning its female audience. The letters were divided into three groups: 1) consolatory ones; 2) parenetic ones; 3) and the rest of them, that because of their thematic variety were grouped together.

15

Jan Paweł II a 1600. rocznica śmierci św. Bazylego

63%

Naumowicz J.

Vox Patrum

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2007

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vol. 50

101-109

FR

La mort de Basile de Cesaree est traditionnellement datee le 1 janvier 379, c’est pourąuoi l’annee 1979 etait l’occasion de celebrer la mćmoire du grand ćveque de Cappadoce (les colloques sur s. Basile a Romę, Toronto, Chevtogne, Palermo, Lublin). C’est aussi pour rappeler le centenaire de saint Basile que Jean-Paul II a proclame la Lettre Apostolique Patres Ecclesiae, le 2 janvier 1980. L’article montre comment la Lettre developpe la notion du „pere de l’Źglise” (celui qui transmet la vie a l’Źglise), comment elle prćsente la vie de s. Basile comme la realisation de la paternitć et comment elle montre son enseignement theologique, sacramentaire et ascćtique comme toujours actuel pour la vie de l’Eglise.

EN

La mort de Basile de Cesaree est traditionnellement datee le 1 janvier 379, c’est pourquoi l’annee 1979 etait l’occasion de celebrer la memoire du grand eveque de Cappadoce (les colloques sur s. Basile a Rome, Toronto, Chevtogne, Palermo, Lublin). C’est aussi pour rappeler le centenaire de saint Basile que Jean-Paul II a proclame la Lettre Apostolique Patres Ecclesiae, le 2 janvier 1980. L’article montre comment la Lettre developpe la notion du „pere de l’Eglise” (celui qui transmet la vie a l’Eglise), comment elle presente la vie de s. Basile comme la realisation de la paternite et comment elle montre son enseignement theologique, sacramentaire et ascetique comme toujours actuel pour la vie de l’Eglise.

16

Vinum laetificat cor hominis (Ps 104,15). Ojcowie Kościoła o spożywaniu wina i związanych z tym problemach

55%

Wygralak P.

Poznańskie Studia Teologiczne

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2011

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issue 25

141-158

EN

The article deals with the teaching of the Church Fathers on the consumption of wine and the ensuing problems. From an analysis of the statements of ancient authors it follows that they were not absolute enemies of wine drinking and claimed that as God’s gift wine could give people joy and warm up the organism. It can therefore without much fear be drunk by the elderly whose desires are curbed by age and reason. The young, however, should be aware of the many dangers entailed by the abuse of alcohol. Drunkenness, according to the teaching of St. Paul, is classified as grave sin. In the opinion of the Fathers drunkards cannot control their emotions and passions and this leads them to neglect their families and draw away from God. For this reason ancient preachers address those who abuse alcohol with words of encouragement to take up struggle against the addiction and in this way take care of the salvation of their souls. In their efforts to free themselves from their addiction they should be supported by those closest to them.

17

Świeccy fundatorzy instytucji dobroczynnych w Kościele starożytnym

51%

Wójcik M.

Vox Patrum

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2002

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vol. 42

327-337

EN

Charitable activities go back to the very beginning of Christianity, but charity institutions were founded since the fourth century. In 321 A.D. the Church was granted testament factio passiva which allowed lay people to cede their property to the Church. In many cases there is no certainty about who the founder of a charity was. However, it is certain that the first founders were bishops. The earliest information about lay founders date back to the first half of the fourth century in the East and the end of the fourth century in the West. The historical sources of the following centuries are more numerous. Also, imperial constitutions, many of which were issued by Justinian, were the proof of charities founded by lay people and they functioned as a safeguard of the instructions concerning charitable activities. Lay founders were given a legal guarantee to run the charity they founded. However, the legal status of the charitable institutions of that time is still a matter of argument.

18

Sformułowanie wiary w trójjedynego Boga w latach 360-380. Formuła dogmatyczna mia ousia – treis hypostaseis

51%

Degórski B.

Vox Patrum

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2001

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vol. 40

227-235

IT

Non e possibile dare un giudizio completo sul valore dogmatico della formula dogmatica mia ousia – treis hypostaseis, senza conoscere la fede di Costantinopoli in cui essa ricevette il riconoscimento ufficiale. Ció nonostante, si puó dire che la formula proviene certamente dall’ambiente dei Padri Cappadoci.

19

Szatan - duch powietrza w nauce Bazylego Wielkiego

51%

Osek E.

Vox Patrum

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2001

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vol. 40

209-217

EN

This article concerns Saint Basil's demonology and it consists of three parts: 1. The relation of Satan to material world; 2. The atmosphere as a piece of activity of fallen angels; 3. The purpose of devil’s machinations. The references to Satan occur in many writings of Saint Basil, but most important passage can be found in his sermon.

20

Święty Bazyli a święty Augustyn

51%

Eborowicz W.

Vox Patrum

|

1982

|

vol. 3

285-297

EN

BRAK

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„Poznaj samego siebie” w interpretacji Bazylego Wielkiego

Starość w nauczaniu św. Bazylego Wielkiego

Fatherland (πατρίς) in the writings of Basil of Caesarea

Bazil Veľký, Listy II. Hexaémeron, preložil, úvodnú štúdiu a vysvetlivky napísal a registre zostavil Daniel Škoviera, Bibliotheca Antiqua Christiana 2, Prešov 2002, Náboženské vydavateľstvo PETRA, ss. 295 + nlb. 1 + mapa 1

Św. Bazyli Wielki w Polsce. Materiały bibliograficzne

Odpowiedzialność człowieka za przyrodę w ujęciu Bazylego Wielkiego

Eustacjański kontekst doktryny o ubóstwie monastycznym w pismach ascetycznych św. Bazylego Wielkiego

Teologia naturalna – jej rola i źródła w antyeunomiańskim sporze o możliwość poznania Boga

Les traductions latines de Basile de Césarée (IVe-XVe siècle): les intentions de leurs auteurs

Wiara w listach św. Bazylego Wielkiego

List apostolski papieża Jana Pawła II na 1600-lecie śmierci świętego Bazylego

Reguła św. Bazylego skarbem mądrości chrześcijańskiej. Przemówienie Jana Pawła II do członków Zakonu Bazyliańskiego

Basil the Great’s references to Eunomius

Listy Ojców Kapadockich do kobiet

Jan Paweł II a 1600. rocznica śmierci św. Bazylego

Vinum laetificat cor hominis (Ps 104,15). Ojcowie Kościoła o spożywaniu wina i związanych z tym problemach

Świeccy fundatorzy instytucji dobroczynnych w Kościele starożytnym

Sformułowanie wiary w trójjedynego Boga w latach 360-380. Formuła dogmatyczna mia ousia – treis hypostaseis

Szatan - duch powietrza w nauce Bazylego Wielkiego

Święty Bazyli a święty Augustyn