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Przyczyny odejścia z Kościoła. Diagnoza Epifaniusza z Salaminy

100%
Gilski M.
Łódzkie Studia Teologiczne
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2023
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vol. 32
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issue 1
11-19
EN
The article answers the question of the causes of departures from the Church in the first centuries of Christianity. The source of analysis is the Panarion, the largest patristic catalogue of heresies by Epiphanius of Salamina. The structure of the article is determined by the motives for leaving the Church: a) making too high demands on oneself and being unable to admit one’s error; b) being subjected to manipulation by others; c) being formally removed from the Church.
2
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Autokastracja Orygenesa - fakt czy nieporozumienie?

84%
Szram M.
Vox Patrum
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2003
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vol. 44
171-202
FR
L'article presente les arguments pour et contre l'authenticite de l'automutilation d'Origene, en montrant a l'occasion le contexte historique du probleme de castration dans l'Eglise ancienne.
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Ortodoksja jako droga twórczego rozwoju dziecka w "Panarionie" Epifaniusza z Salaminy

84%
Gilski M., Wysocki M.
Vox Patrum
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2022
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vol. 83
205-220
EN
The article deals with the issue of a child in Epiphanius of Salamis’ Panarion. The paper consists of three main parts: the first shows the meaning of childhood according to Epiphanius, the second presents the negative attitudes of heretics towards children, and in the last the Christ’s childhood is analysed. As a result of analysis we can state that according to Epiphanius 1. Childhood is an important stage in the life of every person and the human kind, and should be creatively developed. It is a mistake to try to distance oneself from the values obtained in childhood; 2. In Panarion there is no details of the childhood of heresiarchs with few exceptions; 3. The image of a child closely related to orthodox theology emerges from the pages of the catalogue of heresies. Negative attitudes towards children are related to the activities of heretics; 4. Panarion is a proof that in the first centuries, in the time of persecution and the rise of various heresies, many Christian families failed in religious education as their children did not persist in the orthodox faith in which they were raised.
PL
Artykuł podejmuje problematykę dziecka w Panarionie Epifaniusza z Salaminy. Składa się z trzech części: pierwsza ukazuje znaczenie dzieciństwa, w drugiej prezentowane są negatywne postawy sekt wobec dzieci, w ostatniej analizie poddano dzieciństwo Zbawiciela. Do najważniejszych wniosków płynących z analiz należą: 1. Dzieciństwo jest ważnym etapem w życiu pojedynczego człowieka i całej ludzkości, który należy twórczo rozwinąć. Błędem są próby odcinania się od wartości otrzymanych w dzieciństwie; 2. Brak jest w Panarionie, poza nielicznymi wyjątkami, szczegółów na temat dzieciństwa herezjarchów; 3. Z kart katalogu herezji wyłania się obraz dziecka ściśle związany z poprawną teologią. Negatywne postawy względem dzieci są związane z działalnością sekt; 4. Panarion jest dowodem na to, że w pierwszych wiekach, w epoce prześladowań i powstawania wielu herezji, wiele chrześcijańskich rodzin poniosło wychowawczą porażkę. Ich dzieci nie wytrwały w wierze, w której zostały wychowane.
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Montanizm Tertuliana wobec montanizmu w ujęciu Euzebiusza z Cezarei, Cyryla Jerozolimskiego oraz Epifaniusza z Salaminy - studium rozbieżności

84%
Domagała M.
Filozofia Chrześcijańska
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2023
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vol. 20
135-152
5
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Epifaniusz z Salaminy, Pisma przeciw obrazom (Libellus contra imagines; Epistula ad Theodosium imperatorem; Testamentum ad cives; Epistula dogmatica, CPG 3749-3752).

67%
Longosz S., Dylewska M. M.
Vox Patrum
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2002
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vol. 42
551-565
EN
translation
PL
tłumaczenie
6
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Pneumatologia Hierakasa z Egiptu na tle apokryficznego "Wniebowstąpienia Izajasza" i starożytnych tradycji melchizedekiańskich

67%
Zarzeczny R.
Vox Patrum
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2006
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vol. 49
735-748
IT
Insegnamento di Ieraca di Leontopolis in Egitto sullo Spirito Santo, secondo un testimonio d’Epifanio, vescovo di Salamina, si richiama ad un testo apocrifo giudeo-cristiano, detto Ascensione d’Isaia, dove la Seconda Persona fu descritta come un angelo. Un alto tratto della stessa dottrina mette in rapporto lo Spirito Santo con Melchisedek, in modo che il re biblico divenne un’ipostasi dello Spirito divino. Simili ritratti si possono trovare nella letteratura cristiana anticha (Ambrosiastro, Girolamo, Cirillo d’Alessandria) ed anche quella giudaica dal periodo postbiblico (Qumran).
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Obrona integralnego człowieczeństwa Chrystusa przeciw apolinaryzmowi w dziełach Epifaniusza z Salaminy

67%
Pancerz R. M.
Vox Patrum
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2017
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vol. 68
253-269
EN
Epiphanius of Salamis was one of the Church Fathers, who reacted resolutely against incorrect Christology of Apollinaris of Laodicea. The latter asserted that the divine Logos took the place of Christ’s human mind (noàj). In the beginning, the bishop of Salamis tackled the problem of Christ’s human body, since – as he told himself – followers of Apollinaris, that arrived in Cyprus, put about incorrect doctrine on the Saviour’s body. Among other things, they asserted it was consub­stantial with his godhead. Beyond doubt, this idea constituted a deformation of the original thought of Apollinaris. Anyway, Epiphanius opposing that error took up again expressions, which had been employed before by the Apostolic Fathers and Apologists in the fight against Docetism. Besides, Epiphanius told that some followers of Apollinaris denied the exi­stence of Christ’s human soul (yuc»). Also in this matter, in all probability, we come across a deformation of the original doctrine of the bishop of Laodicea. A real controversy with Apollinaris was the defence of the human mind of the Sa­viour. Epiphanius emphasized that He becoming man took all components of hu­man nature: “body, soul, mind and everything that man is”, in accordance with the axiom “What is not assumed is not saved” (Quod non assumptum, non sanatum). A proof of the integrity of human nature was the reasonable human feelings the Saviour experienced (hunger, tiredness, sorrow, anxiety) as well as knowledge he had to gain partly from experience, which was witnessed by Luke 2, 52. In the lat­ter question, the bishop of Salamis was a forerunner of contemporary Christology. The fact that Epiphanius admitted a complete human nature in Christ didn’t bring dividing the incarnate Logos into two persons. Although the bishop of Sa­lamis didn’t use technical terms for the one person of Jesus Christ, he outlined nonetheless the idea of the hypostatic union in his own words, as well as through employing the rule of the communicatio idiomatum. The ontological union of the divine Logos with his human nature assured Christ’s holiness, too.
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Wybór biskupa Rzymu do IV wieku

59%
Galant W.
Vox Patrum
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2004
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vol. 46
121-130
EN
Die Wahl des Bischofs von Rom immer wieder ein Ereignis ist, dem die Kirche besonders viel Achtung und Sorge widmet. Zu diesem Thema haben sich alle Papste XX (zwanzig) Jahrhunderts in entsprechenden Dokumenten geauBert. Auch Johann Paul II hat sich mit dieser Frage in einer getrennten Apostelkonstitution beschaftigt. Im Punkt 84. dieses Dokuments stellt der Papst fest: „ [...] Die Wahl des Hauptes der Kirche ist heutzutage in gewissem Sinne ais eine Handlung der ganzen Kirche zu kennzeichnen". Wenn es tatsachlich so ist, erscheint uns die Thematik, die mit der Wahl der Nachfolger des Heiligen Petrus verbunden ist, sehr aktuell und bedarf einer eingehenden Interpretation. Diese Thematik ist ubrigens sowieso sehr interessant und wird jeweils bei der Wahl eines neuen Papstes immer wieder heftig diskutiert. Apostel Peter hat ais der einzige Mensch die Wurtderwahl selber erfahren. Es kam aber ein Zeitpunkt, an dem sein Posten von einem anderen Menschen ubernommen werden muBte. Es gab damals keine fertigen Vorschriften, die die Wahl seiner Nachfolger geregelt hatten. Im dieser Artikel kónnen wir beobachten, wie diese Vorschriften erst langsam entstanden sind. Wir entdecken ihre Quellen in der Heiligen Schrift, in der jungen Tradition der Kirche sowie auch in den Rechtsgewohnheiten der Romer.
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