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Към реконструкцията на превода от Константин Преславски на Второто слово против арианите от Атанасий Александрийски

100%
Пенкова [Penkova] П. P.
Slavia Meridionalis
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2016
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vol. 16
EN
Towards the reconstruction of Konstantin of Preslav’s translation of Athanasius of Alexandria’s Oratio II against the AriansThe author argues that the translation of Oratio II contra Arianos (MS 968 of the Pogodin Collection, National Library, St. Petersburg), attributed to Konstantin of Preslav, has been subject of two re-editions. The first Preslav translation of Orationes I–III is based on a Greek manuscript mainly belonging to the so-called x tradition with scattered features of the RSP tradition. In the first re-edition the editors did away with Konstantin of Preslav’s lexical innovations and unified the terminology. The second re-edition of Oratio II was prepared in accordance with a Greek manuscript falling strictly within the x tradition, without any RSP variants. Oratio III in MS 968 has not been re-edited by the last editor and has preserved the features of Konstantin’s original free translation. This points to a Greek protograph that must have had features of both the x and the RSP tradition. Closest to the Slavonic protograph of Oratio II and III is the Greek manuscript Atheniensis (gr. 428, tenth century). Some alternative readings are attested only in MS 968 and the Greek manuscripts Patmiacus 4 (tenth-eleventh century) and Patmiacus A3 (eleventh century).It is further argued that the quotations from Athanasius of Alexandria’s Oratio II in the Slavonic translation of Euthymius Zigabenos’s Panoplia Dogmatica in manuscript HM.SMS.186 of the Hilandar Research Library (Ohio State University) support the author’s hypothesis about the existence of two different translations of Oratio II: a verbatim translation in Pogodin 968 and a free translation in HM.SMS.186. Both translators must have used a Greek copy of Athanasius that corresponds to the x tradition. O rekonstrukcji przekładu II Mowy przeciwko Arianom Atanazjusza z Aleksandrii autorstwa Konstantyna PresławskiegoW artykule autorka stawia tezę, że przekład II Mowy przeciwko Arianom (MS 968 Zbioru Pogodina, Biblioteka Narodowa, Petersburg), przypisywanego Konstantynowi Presławskiemu, był przedmiotem dwóch reedycji. Pierwszy przekład Mów I–III Konstantyna Presławskiego został wykonany na podstawie greckiego rękopisu należącego do tzw. tradycji X z pojawiającymi się cechami tradycji RSP. W pierwszej redakcji innowacje leksykalne Konstantyna Presławskiego zostały usunięte, zaś terminologia ujednolicona. Druga redakcja Mowy II została przygotowana na podstawie greckiego rękopisu precyzyjnie wpisującego się w tradycję X, bez wariantów RSP. Mowa III w MS 968 nie uległa redakcji ostatniego redaktora i zachowała cechy oryginalnego wolnego tłumaczenia Konstantyna. Pozwala to wnioskować, że grecki protograf musiał mieć cechy zarówno tradycji X, jak i RSP. Bliższy słowiańskiemu protografowi Mowy II i III jest grecki Manuscript Atheniensis (gr. 428, X w.). Inne alternatywne odczytania zostały potwierdzone dopiero w MS 968 oraz w greckim rękopisie Patmiacus 4 (X–XI wiek) i Patmiacus A3 (XI wiek).Autorka twierdzi również, że cytaty z Mowy II Atanazjusza z Aleksandrii w słowiańskim przekładzie Panoplia Dogmatica Eutymiusza Zygabena w rękopisie HM.SMS.186 Chilandarskiej Biblioteki Naukowej (Ohio State University) są dowodem na hipotezę o istnieniu dwóch różnych przekładów Mowy II: dosłownego tłumaczenia w rękopisie Pogodin 968 i tłumaczenia wolnego w rękopisie HM.SMS.186. Obaj tłumacze musieli używać greckiej kopii Atanazjusza, która wpisuje się w tradycję X.
2
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Jan Paweł II a 1600. rocznica śmierci św. Cyryla Jerozolimskiego

100%
Częsz B.
Vox Patrum
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2007
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vol. 50
159-163
FR
Dans cet article nous sommes reféré a l’epitre de Jean Paul II a l’occasion de 1600 anniversaire de la mort de saint Cyrille de Jerusalem. Au debut le papę ecrit de la vie de saint Cyrille et suivant il presente ses merites, qui ont décide pour apporter a ce Saint le titre: „Docteur de l’Eglise”. En suitę Jean Paul II enumere les themes principales dans les Catecheses du saint Cyrille, meme leur methode et leur contenu. A la fin le papę exprime son désir de revenir a l’espérance de la concorde et de la paix dans le pays, ou saint Cyrille a passe sa vie.
EN
Dans cet article nous sommes reféré a l’epitre de Jean Paul II a l’occasion de 1600 anniversaire de la mort de saint Cyrille de Jerusalem. Au debut le pape ecrit de la vie de saint Cyrille et suivant il presente ses merites, qui ont décide pour apporter a ce Saint le titre: „Docteur de l’Eglise”. En suite Jean Paul II enumere les themes principales dans les Catecheses du saint Cyrille, meme leur methode et leur contenu. A la fin le pape exprime son désir de revenir a l’espérance de la concorde et de la paix dans le pays, ou saint Cyrille a passe sa vie.
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Katecheza i liturgia według katechez Cyryla Jerozolimskiego (+387)

100%
Witko K.
Studia Pastoralne
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2017
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vol. 13
203-220
EN
Since its beginnings Christianity has shown a close and direct connection with liturgy and catechesis. Cyril of Jerusalem is a privileged witness to their mutual relation in the ancient Church. The paper seeks to show the liturgical and theological depth of his catechetical heritage in four points: Cyril of Jerusalem – witness to the baptismal catechesis of the fourth century; three dimensions of the baptismal catechesis of Cyril of Jerusalem (dogmatic, moral and sacramental one); typological interpretation of the Scriptures, mystagogical catechesis of Cyril of Jerusalem and their relation with liturgy. In the conclusion we draw readers’ attention to a sacramental perspective of the Christian vision of the history of Catechesis of Cyril of Jerusalem that remains valid for contemporary Christians.
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Cyryl Jerozolimski, List do cesarza Konstancjusza

75%
Kania W., Longosz S.
Vox Patrum
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1986
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vol. 10
285-296
EN
translation
PL
tłumaczenie
5
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Cyryl Jerozolimski, Homilia o leżącym przy sadzawce paralityku

75%
Kania W., Longosz S.
Vox Patrum
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1986
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vol. 10
297-310
EN
translation
PL
tłumaczenie
6
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Pisma św. Cyryla Jerozolimskiego (Epistola ad Constantium imperatorem, Homilia ad paralyticum ad piscinam iacentem)

63%
Longosz S.
Vox Patrum
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1986
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vol. 10
267-283
EN
translation
PL
tłumaczenie
7
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Droga inicjacji chrześcijańskiej w Kościele starożytnym na podstawie katechez Cyryla Jerozolimskiego

63%
Jędrzejewska M.
Vox Patrum
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2002
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vol. 42
403-409
EN
Cyril is one of the most prominent persons of young Christian Church and also most important witnesses of Christian initiation in this Church. He's an author of Catechesis - one of most valuable treasures and most current writings of Christian antiquity as far as message is concerned. The Catechesis clearly introduce the way of Christian initiation, the way of initiation into subsequent truths of beliefs, which I will attempt to discover and present. They also deliver necessary (independent from time and places) sensibility of spirit and Christian rules. In present article I will try to answer the questions: whether nowadays this first, initial forms of initiation, about which we inquire from described here Catechesis, are able to influence as considerably, as they did 2000 years ago? Can they similarly affect the manners of modern children and youth?
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Rola „zmysłów wiary” w zrozumieniu sakrametów inicjacji chrześcijańskiej według Cyryla Jerozolimskiego

63%
Szczur P.
Vox Patrum
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2014
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vol. 61
297-308
EN
St. Cyril of Jerusalem (circa 315-387) in his catecheses before baptism often refers to a feeling of the physical senses – what catechumens have heard and what their “corporeal eyes” have seen. The experience of the physical senses, after Christian initiation, took on a new meaning. Therefore, in his later delivered mystagogical catecheses, based on the thoughts of earlier Christian writers (espe­cially of Origen), he introduced a new set of senses – “spiritual senses”, “senses of faith”, which were according to him the essential key to the correct perception of the divine reality, which is located outside of the visible material world. According to Cyril the feelings of “spiritual senses” – “senses of faith” were closely related to the rituals of initiation. He assumed that each baptized person is able to use the “senses of faith”. Although Cyril does not devalue the feelings of the physical senses, he does not attach too great importance to them. He attaches much more importance to the feelings of the spiritual senses, which always subordinated the physical senses. The article discussed the role of the senses – physical and spiri­tual, which were important in the catechesis of Cyril, because they helped in un­derstanding the essence of the liturgy of the sacraments of initiation.
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Polemika antyheretycka w Katechezach Cyryla Jerozolimskiego

63%
Widok N.
Vox Patrum
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2017
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vol. 68
423-442
EN
The research goal the article was to present the ways of polemical fight of Cyril of Jerusalem in pre-baptismal catecheses given by him during the period of Lent. Catechumens, listening to catechetical speeches of their bishop, often learned about the existence of various theological misinterpretation. The Jerusa­lem shepherd noted at the beginning of his cycle of catecheses that he would pay attention to the heretical views. The bishop included an extensive description of the existing at that time false faith groups in one of the initial catechesis to sensitize the listeners to the spiritual evil introduced into their minds by heretics. The particular theological truths the bishop explained on the basis of the Articles of Faith contained in the so-called symbol of Jerusalem. In every consecutive teaching Cyril referred to these er­roneous views that concerned the currently explained theological issue. Through their juxtaposition the listeners could better understand and at the same time dis­tinguish the true interpretation of the faith from its misinterpretation. The bishop of Jerusalem turned out to be not only an outstanding theologian, but also a good polemicist, and an excellent teacher.
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Biblijne podstawy nauczania o Duchu Świętym w "Katechezach" Cyryla Jerozolimskiego

63%
Widok N.
Verbum Vitae
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2020
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vol. 37
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issue 1
147-171
EN
The following article presents the teaching of Cyril of Jerusalem (†387) about the Holy Spirit as part of his interpretation of the so-called symbol of faith used in Jerusalem. Being the author of 18 catecheses delivered to the catechumens, and 5 others addressed to neophytes, he devoted two of them to teachings about the Holy Spirit. These are Catechesis XVI and Catechesis XVII included in the catechetical series for catechumens. Textual analysis of these catecheses led to the selection of several aspects of this teaching, elements linked by Cyril to biblical documentation of the issues conveyed. Noteworthy are fragments related to the names of the Holy Spirit, the essence of Trinitarian relationships, and the nature of His salvific tasks. Individual issues, as shown by the analysis, elucidate Cyril as a conscientious theologian and catechist of the second half of the fourth century. He was thus working before the Council of Constantinople, on which the study of the Holy Spirit as written down in the Credo had just been resolved.
PL
Tekst przedłożonego artykułu przedstawia nauczanie Cyryla Jerozolimskiego († 387) na temat Ducha Świętego w ramach jego interpretacji tzw. symbolu wiary stosowanego w Jerozolimie. Będąc autorem 18 katechez wygłoszonych do katechumenów i 5 skierowanych do neofitów, dwie z nich poświęcił przekazaniu nauki o Duchu Świętym. Są nimi Katecheza XVI i Katecheza XVII umieszczone w cyklu nauk katechetycznych przeznaczonych dla katechumenów. Analiza tekstowa tych katechez doprowadziła do wyselekcjonowania kilku aspektów tego nauczania, mającego charakter biblijnego udokumentowania przekazywanych wątków. Na uwagę zasługują kwestie związane z nazwami Ducha Świętego, z istotą trynitarnych relacji oraz Jego naturą i zbawczymi zadaniami. Poszczególne zagadnienia, jak wykazała analiza, ukazują Cyryla jako wytrawnego teologa i katechetę drugiej połowy IV wieku, a więc przez Soborem Konstantynopolitańskim, na którym dopiero została rozstrzygnięta nauka o Duchu Świętym w spisanym tam Credo.  
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Montanizm Tertuliana wobec montanizmu w ujęciu Euzebiusza z Cezarei, Cyryla Jerozolimskiego oraz Epifaniusza z Salaminy - studium rozbieżności

63%
Domagała M.
Filozofia Chrześcijańska
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2023
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vol. 20
135-152
12
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Teologiczny i antropologiczny wymiar obrzędów chrzcielnych w Kościele IV wieku

51%
Czyżewski B.
Vox Patrum
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2015
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vol. 63
113-127
EN
The Holy Baptism in Church in period of the first centuries was considered as an extra ordinary and important event, both in life of the baptized person, as well as in the entire Church community. Almost exact information on baptism in Church of the 4th century is available in existing documents of empathetical discourses on baptism by four great Fathers of the Church: St. Cyril of Jerusalem, St. John Chrysostom, St. Ambrose of Milan, and Theodor, bishop of Mopsuestia. Thus in this paper I have decided to present only the Baptismal Rites and their theological and anthropological significance. In terms of the mentioned authors’ writings, we can find two parts of the baptismal liturgy where they consist of particular Rites. The first part is devoted to so called the rites preceding a ceremony of baptism, It means to surrender Satan, take off cloths and apply the holy oil before one’s baptism. Another Rite, i.e. taking off clothes of the candidates to be baptized, was significant for the new way of life of a certain human being, and rejection of the old man with his all affairs and matters. Authors of baptismal discourses also paid their attention to application of the holy oil. The second part of Baptismal Rites was related to baptismal immersion itself. First of all, there was the following or­der: to reach the baptismal tank, immerse in waters three times, then leave it and put on the white clothes. The theological interpretation of particular Baptismal Rites in writings of the Church of the 4th century was rather compact. Even in case of some differences available, they were not concerned with the principal aspects, but strictly devoted to the baptism itself in order to understand the ceremony, and all particular order of the Baptismal Rites.
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List do Rzymian w Katechezach Cyryla Jerozolimskiego. Sposoby wykorzystania i interpretacji

51%
Widok N.
Vox Patrum
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2018
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vol. 69
623-645
EN
Cyril of Jerusalem, the author of the Catechesis delivered to the catechumens and the newly baptized, gave the teachings of Jesus Christ on the basis of the Symbol in force in Jerusalem, and above all on the basis of the Holy Scriptures. He readily referred to the books of the Old and New Testaments, quoting literal citations or paraphrasing individual biblical ideas. Among the frequently quoted biblical books is also the St. Paul’s Epistle to the Romans, which was used by Cyril almost 40 times. Some of Paul’s statements were used as an element of the content link, while others are the starting point for presenting the wider context of Christian teachings to the audience. In most cases, these are literal quotes from the Letter to the Romans. It turns out that the statements of the Apostle of Nations constitute the basis for the interpretation of mainly the Trinitarian aspects of the Christian faith, because individual references serve to bring the listeners closer to the Three Divine Persons. Other quotes Cyril also uses to present some issues of Christian morality.
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