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1

Listy Konstantyna do Kościoła Aleksandrii oraz list soboru w Nicei do Egipcjan (325). Falsyfikaty nieznane Atanazemu?

100%

Pietras H.

Vox Patrum

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2008

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vol. 52

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issue 2

855-869

IT

NelTarticolo si propone un’ipotesi che le lettere conosciute come una testimo- nianza diretta dei lavori del Concilio Niceno siano falsi, composti negli anni successivi al pontificato d’Atanasio. La situazione politico-ecclesiale in Alessandria negli anni 273-278 (circa) sembra essere quella descritta nelle lettere in questione ed unicaa mio parereche corrisponde al tono ed al contenuto di esse. Per questo motivo il loro contenuto non dovrebbe essere considerato una fonte valida per la conoscenza dei temi discussi al Concilio.

2

Zalążki ogólnokościelnej dyscypliny duchowieństwa w świetle postanowień I soboru nicejskiego (325)

84%

Dudziak J.

Vox Patrum

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1987

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vol. 12

107-124

EN

Der Verfasser beschreibt in dem Artikel die Hauptsatze der Berufspflichten der Geistlichkeit nach den Beschlussen des okumenischen Konzils zu Nizaa im Jahre 325.

3

Ku chrześcijańskim korzeniom Europy. Znaczenie nawrócenia cesarza Konstantyna dla Kościoła, dla Cesarstwa Rzymskiego, dla Europy

84%

Grzywaczewski J.

Vox Patrum

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2014

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vol. 61

9-38

EN

The article is consecrated to Constantine’s conversion and to its consequences for the Church, for the Roman Empire and for Europe. There is a general opinion that, even if his attachment to Christianity was not very mature, he worked for the Christian religion during all his life. He has taken many decisions on behalf of the Church; he protected her against the Donatists in Africa. His position towards the Arian heresy was not very clear. He did not pay attention to the dogmatic formulas, but especially to those solutions which guaranteed peace among people. Surely, the emperor once introduced into the Church, remained there as her protector and head. The society was accustomed the emperor’s position as pontifex maximus. Bishops did not protested against his involving into ecclesiastic matters because he worked on their behalf. The effect of Constantine’s attitude was: the Christianization of the Roman Empire and the connection of the Church to the State. In later centuries such an alliance of the altar with the throne was boring for the Church. It is said that every privilege has to be paid. The Roman Empire was collapsed in the end of the fifth century, but its heritage remained in Europe. Charlemagne, cooperating with Pope Leon III, tried to restore the Roman Empire as a Christian State, but he failed to do it. Surely, by his support for schools and studies, he contributed to the European culture. The idea of the Sacrum Imperium Romanum appeared again in the times of Otto I, and especially of Otto III. Such an idea was not possible to be put into practice. The Roman Empire has never been restored, but many of its elements were assimilated by the Church and by medieval Europe. There are to be noticed in all European countries in our time.

4

Papież Damazy jako obrońca czystości wiary (W 1600 rocznicę śmierci)

67%

Longosz S.

Vox Patrum

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1984

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vol. 6

208-236

EN

Hac in dissertiuncula ratione 1600 anniversarii Damasi Romae Episcopi mortis praeparata exponitur, quomodo ille papa orthodoxam fidem ab erroribus, praesertim ab haeresi Arianorum necnon Apollinaristarum defendebat.

5

List Konstantyna do Aleksandra i Ariusza a zwołanie Soboru Nicejskiego

67%

Pietras H.

Vox Patrum

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2006

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vol. 49

531-547

IT

L’articolo presenta il testo e il commento dełla lettera dell’Imperatore Costantino, l’unico documento legato alla controversia ariana, per il qual e possibile stabilire la data: fine settembre 324, dopo il ritorno di Costantino dalia guerra eon Licinio. L’analisi mette il rilievo l’opinione dell’Imperatore sull’importanza della controversia: che era di poco e che Alessandro e Ario dovrebbero far pace immediatamente.

6

Wokół soboru nicejskiego (325): na kanwie monografii autorstwa Henryka Pietrasa SJ

67%

Bralewski S.

Vox Patrum

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2016

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vol. 65

75-98

EN

The Council convened by emperor Constantine the Great to Nicea in the year 325 still arouses keen interest of researchers around the world. Against the background of international scholarship, the achievements of Polish academics look quite modest. That is why one should especially appreciate the publication of a book (written in Polish) on the subject by Henryk Pietras, an acclaimed Polish patrologist. The monograph is noteworthy for a number of reasons and compels the reader to a thorough reflection on a cornucopia of facts that have been already discussed by numerous academics and subject to manifold interpretations. Its special merit lies first and foremost in an erudite analysis of sources conducted by the Author, which is competent enough to exhort all the interested to (at least) re-think their views. It is necessary to admit that the Academic is right, when he argues that the Council (firstly convened to Ancyra, and subsequently to Nicea) was not organized for the reason of discussing the Arian controversy. In reality, it seems that the primary reason for the meeting was the Donatist schism, which the Patrologist underestimated, and additionally the problem of reaching an agreement on a date of the Passover celebration. Certainly, the Council was not of an anti-Arian nature, but Arius was condemned by the ecclesiastic meeting as the one who rejected a laboriously reached compromise as for the form of the credo and renounced the term homoousios.

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Listy Konstantyna do Kościoła Aleksandrii oraz list soboru w Nicei do Egipcjan (325). Falsyfikaty nieznane Atanazemu?

Zalążki ogólnokościelnej dyscypliny duchowieństwa w świetle postanowień I soboru nicejskiego (325)

Ku chrześcijańskim korzeniom Europy. Znaczenie nawrócenia cesarza Konstantyna dla Kościoła, dla Cesarstwa Rzymskiego, dla Europy

Papież Damazy jako obrońca czystości wiary (W 1600 rocznicę śmierci)

List Konstantyna do Aleksandra i Ariusza a zwołanie Soboru Nicejskiego

Wokół soboru nicejskiego (325): na kanwie monografii autorstwa Henryka Pietrasa SJ