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Stworzenia nierozumne wezwaniem do doskonałości. Przyczynek do studium nad "Hexaemeronem" św. Ambrożego

100%

Zgraja B.

Vox Patrum

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2012

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vol. 57

821-837

EN

The present article presents an interpretation made by St. Ambrose in the Commentary to the Six Days of Creation, the so-called Hexaemeron, of some features of the brainless crestures – plants and animals – in the context of indications and instructions regarding perfection of moral life of the faithful entrusted to his care and, at the same time, it shows the essential elements of a model of Christian perfection, from the point of view of Ambrose as pastor. In brief, Ambrose appeals to the faithful to cultivate in themselves an attitude of humility before God, to stand up for the Christ’s persecuted sheepfold, to guard the deposit of faith handed over to them, to faithfully fulfill his commands, furthermore, to care for conversion of others, to strive for a proper shape of matrimonial and parental love. What is more, Christian perfection, in Ambrose’s opinion, means also freedom from greed, from laziness, a development of the virtues of faith and hope, cultivating an attitude of justice and charity in one’s life, ability to withstand poverty, trust in God’s care, zeal in fulfilling the tasks entrusted to us, hospitality, care for parents, joint responsibility for the development of the State, and also keeping widow’s chastity.

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Сведения о дуалистических ересях и языческих верованиях в "Шестодневе" Иоанна Экзарха

71%

Минчев Г., Сковронек М., Петров И. Н.

Studia Ceranea

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2014

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vol. 4

95-123

RU

The article aims to present and analyze those passages of the Hexameron (Šestodnev) in which ‘heretics’, ‘Manichaeans’, ‘pagans’ or ‘pagan Slavs’ are mentioned. The fragments are compared with their Greek counterparts (as long as these exist); the Old Bulgarian texts (especially those that can be considered original additions or loose compilations) are utilized for interpreting certain elements of heterodox doctrines common to Manichaeism, Paulicianism, Massalianism and Bogomilism. The Old Bulgarian translation/compilation by John Exarch supplies important information on the cosmology, theological doctrine and liturgical life of the Neo-Manichaeans within the Byzantine- Slavic world. The original additions and passages that can be seen as loose translations or compilations testify to the relevance of anti-dualist polemics even in the later periods of the Byzantine-Slavic religious community. The old Gnostic and Manichaean concepts, adapted by later dualist heresies (as e.g. Massalianism and Paulicianism), coupled with Trinitarian and Christological deviations from the official dogma, infiltrate the 1st Bulgarian Empire and provide a hospitable environment for the appearance of Bogomilism. In this sense, the Old Bulgarian Hexameron turns out to be an important source of information on the predecessors of the ‘Bulgarian heresy’. The original additions and loose translations/compilations of certain passages uncover some ‘common areas’ characteristic of all medieval Neo-Manichaean doctrines: the dualist creation myth, the belief in Satan as God’s ‘first-born son’ and the related Trinitarian and Christological departures from the prescribed dogma. Especially noteworthy is the passage referring to the Trisagion (Trisvetoe). The rejection of particular elements of the Liturgy of the Faithful attests to the dualists’ more diversified attitude towards the official ritual – not an indiscriminate renunciation, but the exclusion of those elements that were considered to praise the Old Testament God and to be irreconcilable with the Neo-Manichaean beliefs concerning creation and forgiveness. The mentioning of a Slavic pagan sun cult should be analyzed not only in connection with the charges against Manichaeans and Slavs concerning idolatry, but also in a wider context of the refutation of antique astrological beliefs and soothsaying practices. The comparison of particular lexemes, phrases and larger textual units in John Exarch’s Hexameron on the one hand and the Sermon Against the Heretics on the other makes it possible to conjecture that Cosmas the Priest was familiar with his predecessor’s work and made use of it when composing his own anti-heretic text.

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"Hexaemeron" Ambrożego z Mediolanu jako źródło do XVII księgi "Etymologii" Izydora z Sewilli

63%

Krynicka T.

Vox Patrum

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2005

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vol. 48

125-138

ES

El presente artlculo ofrece un intento de elucidar como, escribiendo el libro XVII de Etimologias dedicado a las plantas y su cultivo, Isidoro de Sevilla trabaja eon el texto de Hexaemeron de Ambrosio de Milan, que constituye una de sus fuentes mas importantes.

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Wizja prapoczątków świata w „Heksaemeronie” Bazylego Wielkiego

45%

Osek E.

Vox Patrum

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1999

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vol. 36

237-257

EN

Secundum sanctum Basilium omnia quae vivunt universi elementorum vel inanimatae naturae ornatus sunt: plantae et terrestria animalia terrae, aquatilia aquae, volati!ia aeris apparatus, supplementum et decus.

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3 Vox Patrum

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1 Krynicka T.

1 Osek E.

1 Zgraja B.

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1 Петров И. Н.

1 Сковронек М.

Stworzenia nierozumne wezwaniem do doskonałości. Przyczynek do studium nad "Hexaemeronem" św. Ambrożego

Сведения о дуалистических ересях и языческих верованиях в "Шестодневе" Иоанна Экзарха

"Hexaemeron" Ambrożego z Mediolanu jako źródło do XVII księgi "Etymologii" Izydora z Sewilli

Wizja prapoczątków świata w „Heksaemeronie” Bazylego Wielkiego