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Theological consequences of John Damascene’s concept of hypostasis

100%
Zhyrkova A.
Vox Patrum
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2008
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vol. 52
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issue 2
1347-1353
PL
W przeciwieństwie do opinii wielu współczesnych badaczy, według której nauka Jana Damasceńskiego stanowi kompilację neoplatońskich komentarzy i tekstów patrystycznych, przez przedstawicieli Zachodniego i wschodniego Chrześcijaństwa. Damasceńczyk był uznawany za jeden z największych autorytetów w kluczowych problemach filozofii i teologii. Jeden z owych problemów stanowiła interpretacja pojęcia hipostazy zgodna z potrzebami teologii. Damasceńczyk uznaje hipostazę za zasadę istnienia tworzących ją komponentów. Niezależne aktualne istnienie, które przynależy hipostazie, pozwala na hipostatyczne zjednoczenie różnych natur w jednym indywiduum. Zjednoczone natury istnieją przez partycypację w jednej i tej samej hipostazie jako jej komponenty, lecz pozostają odrębne i niezmienne. Taka interpretacja filozoficzna pozwoliła Damasceńczykowi wyjaśnić teologiczne problemy związane z uznaniem ludzkiej jednostki za złożoną z różnych natur oraz z przyjęciem unii hipostatycznej Chrystusa. W niniejszym artykule poddane są analizie teologiczne konsekwencje wynikające z filozoficznej koncepcji hipostazy Jana Damasceńskiego. Procedura ta pozwala właściwie ocenić oryginalność i znaczenie koncepcji Damasceńczyka, która winna być uznana za ważny wkład w rozwój myśli chrześcijańskiej.
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Иоанн Дамаскин как вероятный автор древнеболгарской службы константинопольскому патриарху Герману I

100%
Temčinas S.
Rocznik Teologiczny
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2012
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vol. 54
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issue 1-2
153-166
EN
The paper discusses the possibility that the Old Church Slavonic liturgical Service for Patriarch Germanus I of Constantinople is not an original Old Bulgarian composition, as is believed in modern scholarship, but a translation from an unknown (lost or still unidentified) Greek original. As a result of a retranslation of the Slavonic incipita of its Canon into Greek, it was possible to reconstruct (with varying range of probability) the original Greek acrostic which testifies to the translational nature of the Old Church Slavonic text of the Canon. Its author may be tentatively identified with the Greek hymnographer John of Damascus.
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Písmo Svaté a Tradice v Řečech na obranu obrazů Jana Damašského

100%
Staněk F.
Studia theologica
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2023
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vol. 1
1-15
EN
The aim of this article is to briefly present a defence of Christian art, more precisely icons, in the first half of the eighth century. This movement reached its peak with John of Damascus. Although some ancient writers had already commented on the subject of Christian art before the public appearance of John of Damascus, the Syriac Theologian became an especially ardent defender of holy images and tried to vindicate their presence in Christian churches on the basis of the Holy Scriptures and the Tradition of the Church. This article outlines how the monk of Mar Saba uses the Holy Scriptures and Tradition in the Three Discourses against those who decry holy images. He quotes the Scriptures quite frequently, both the Old and New Testaments. So, of course, do his opponents. Therefore, the Syriac monk had to find another pillar to support his point of view. Tradition, represented almost exclusively by the Eastern Fathers, became his sure foundation. John’s approach reveals his inner conviction that he is called to present the uncorrupted truths of the faith, which in their fullness every Christian can find precisely in the Holy Scriptures and the teaching of the Church Fathers.
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The Philosophical Originality of a Theologian: The Case of a Patristic Author Forgotten and Overlooked by History

100%
Zhyrkova A.
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2012
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vol. 17
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issue 2
225-243
EN
This paper explores possible reasons for the comparatively low estimation of the potential philosophical significance of Byzantine theological thought, which, in contemporary studies, is frequently viewed as lacking philosophical depth and originality. The ultimate question here, though, is whether we should grant that theology may, in fact, contain original and valuable philosophy. In order to subject the issues involved to scrutiny, I undertake an analysis of the important case of the legacy of John of Damascus, which, in my opinion, actually furnishes some answers to these questions.
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The Meaning ofPerichoresis

75%
Stamatović S.
Open Theology
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2016
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vol. 2
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issue 1
EN
Perichoresis is an old theological concept that is eliciting great interest today, but nevertheless it is felt there is still not enough clarity about the very meaning of the word, especially about the semantic connection between the verb περιχωρέω and the noun περιχώρησις. The main goal of this paper is to shed light precisely on this semantic ground of the notion, and for this purpose we have investigated the meaning of the verb περιχωρέω showing that there is a good reason for lexicographic division of περιχωρέω into two separate verbs. Applying the findings of our philological research, we have also expounded the original patristic conception of perichoresis which, in some important aspects, has appeared to differ from the approaches dominant in Western theology from the Middle Ages to our own day.
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Chrystologiczna argumentacja w Mowach obronnych przeciw tym, którzy odrzucają święte obrazy Jana Damasceńskiego

75%
Pyc M.
Poznańskie Studia Teologiczne
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2011
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issue 25
159-171
EN
In the face of the escalating Iconoclast heresy in the 8th century there appeared the necessity of establishing whether the veneration of icons is justifiable from the Christian viewpoint. The debate primarily concerned the Christological question of venerating Jesus Christ’s icons. St. John of Damascus (675–749) is considered to be one of the most outstanding defenders of sacred icons. We owe to him the first Catholic theology of the icon. His work, „The Defence speeches against those who reject sacred icons” constitutes the answer given to the iconoclasts. The most important argument justifying the veneration of icons is the mystery of the incarnation of the Son of God being the image of the invisible God. The incarnation which liberates one from idolatry lies at the root of a positive vision of matter. John of Damascus refers to the ancient Christian tradition of icon veneration recognizing the word and the image as its essential elements. His teaching would play a key role during the Council of Nicaea in 787.
7
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Św. Jan z Damaszku, Rozprawa Saracena i Chrześcijanina

75%
Karczewski Ł.
Vox Patrum
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2019
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vol. 71
659-680
PL
Prezentowany tekst jest przekładem na język polski Rozprawy Saracena z Chrześcijaninem (Disputatio Christiani et Saraceni), przypisywanego ostaniem Ojcu Kościoła na Wschodzie – Janowi z Damaszku. Przekład został sporządzony z języka greckiego i zaopatrzony w komentarze odwołujące się do tematycznie podobnych tekstów Jana, oraz Teodora Abu Qurry. W komentarzach odwoływano się również do Koranu jak i do antychrześcijańskiej polemiki At-Tabariego. Aparat krytyczny został miejscami skonstruowany w sposób dwujęzyczny, tzn. w miejscach trudnych przywoływano zwroty techniczne w językach oryginalnych w celu porównania teksu Jana z Damaszku z tekstem Koranu. Taki zabieg pozwoli lepiej prześledzić płynność poruszania się Jana pomiędzy pojęciami technicznymi w języku greckim i arabskim. Dla lepszego śledzenia zmieniającej się dynamiki dyskusji, wprowadzono również śródtytuły, których nie posiada tekst grecki.
8
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Święty Jan Damasceński, I. Mowa obronna przeciw tym, którzy odrzucają święte obrazy (Contra imaginum calumniatores I)

75%
Dylewska M.
Vox Patrum
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1999
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vol. 36
497-515
EN
translation
PL
tłumaczenie
9
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John of Damascus: rewriting the division of heresy and schism

75%
Keith Z. M.
Vox Patrum
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2017
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vol. 68
501-512
PL
Pisma św. Jana Damasceńskiego dotyczące herezji, a konkretnie teksty prze­ciwko nestorianom i monofizytom, wykazują staranne przemyślenia, jak cien­ka jest linia między schizmą i herezją. W tekstach o herezjach, Damasceńczyk stara się odczytać na nowo oddzielenie się niektórych Kościołów jako problem eklezjalny, a nie tylko teologiczny. Jego pisma zamazują granicę między herezją – normalnie pojęciem teologicznym, a schizmą – kościelnym terminem zarezer­wowanym powszechnie do faktu oddzielenia się od Kościołów chrześcijańskich. Nauczanie Jana Damasceńskiego przeciw herezjom odpowiada dobrze kulturze florilegiów i kompilacji. Wydaje się, że celem Jana, zwłaszcza w traktacie De haeresibus, jest przyczynić się naukowo w rosnącym świecie antyheretyckich tekstów. Jego pisma dodają do szerokiej listy znanych już herezji, także te, które powstały po Soborze Chalcedońskim. Jednak teksty Jana przeciw herezjom nie są przeznaczone jedynie do zwal­czania fałszywych nauk. W niektórych przypadkach, zwłaszcza monofizytyzmu, Damasceńczyk twierdzi, że terminy używane przez ortodoksyjnych (pro-chalce­dońskich) i monofizyckich chrześcijan oznaczają to samo. Trzeba czytać Liber de haeresibus w kontekście innych jego pism (np. Contra Jacobitas lub Contra Nestorianos), by określić jego prawdziwy cel. Terminy te mają na celu nie dzielić chrześcijan, bazując tylko na nauczaniu, ale pokazać wzajemne rozumienie obecne w chrystologii, mimo różnego słownictwa. Z właściwym rozumieniem herezji, Jan z Damaszku, jest w stanie zapewnić pełniejszy opis schizm w Kościele swej epoki.
EN
St. John Damascene’s writings on heresies – specifically those texts against Nestorianism and Monophysitism – demonstrate a careful consideration of how thin the line is between schism and heresy. In the texts on heresies, Damascenus endeavors to reread the separation of certain Churches as an ecclesial problem and not only a theological problem. His writings blur the lines between heresy, nor­mally a theological concern, and schism, an ecclesiastical term normally reserved for the separation of Christian Churches. St. John Damascene’s teachings against heresies fit well within the culture of florilegia and compilations. John’s goal, particularly in the De haeresibus, seems to have been to contribute scholarly to the growing world of anti-heretical texts. His texts add to the already large list of known heresies, registering heresies that arose after the council of Chalcedon. Yet John’s texts against heresies are not meant simply to combat false tea­chings. In some cases, particularly Monophysitism, Damascenus contends that the terms used by orthodox (pro-Chalcedonian) Christians and Monophysite Chris­tians mean the same thing. We must read the Liber de haeresibus in the context of his other writings (e.g. Contra Jacobitas or Contra Nestorianos) in order to determine his true purpose. These definitions aim not to divide Christians based only on teachings, but to show the common understanding present in Christology in spite of different vocabulary. With a proper understanding of heresy, John of Damascus is able to provide a more complete description of the schisms in the Church of his time.
10
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ISLAM W DOŚWIADCZENIU ŚW. JANA DAMASCEŃSKIEGO

63%
Bortkiewicz P.
Civitas et Lex
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2017
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issue 4(16)
41-47
EN
According to saint John of Damascus, Islam is one of the Christian sects. The difference between Islam and Christianity is mainly in understanding Logos (Logos as an eternal Word of God) and “logias” – the words of God that were revealed and written down. Christians understand Logos as the eternal Word of God directed to people by God. This Word is Jesus Christ. Meanwhile, Muslims refer to Jesus as a prophet and teacher. The Word of God for them is Koran, but initially it was also the Holy Bible. Muslims could not comprehend the person of the Holy Spirit and perceived Him only as a Divine power. Nevertheless, the biggest problem for Muslims living at the time of John of Damascus was to understand the embodiment.
11
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Tajemnica wcielenia w ujęciu Maksyma Wyznawcy i Jana Damasceńskiego

63%
Staniek E.
Vox Patrum
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2000
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vol. 38
333-340
IT
La chiave per capire l'insegnamento di Massimo Confessore sull'Incarnazione e il suo pensiero sulla sintesi. Ci sono due elementi essenziaii di sintesi: ii primo – neila sintesi non esiste il mescolare, nella sintesi tutti gii eiementi trovano la ioro pienezza; il secondo - nella sintesi e possibiie i'impossibile, ce il posto per paradosso. Cristo e ia sintesi di tutte ie sintesi.
EN
La chiave per capire l'insegnamento di Massimo Confessore sull'Incarnazione e il suo pensiero sulla sintesi. Ci sono due elementi essenziali di sintesi: il primo – nella sintesi non esiste il mescolare, nella sintesi tutti gli elementi trovano la loro pienezza; il secondo - nella sintesi e possibile l'impossibile, ce il posto per paradosso. Cristo e la sintesi di tutte le sintesi.
12
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Islam w "De haeresibus" Jana z Damaszku. Analiza źródłoznawcza – wybrane zagadnienia

63%
Karczewski Ł.
Vox Patrum
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2020
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vol. 75
229-266
EN
The presented comparative analysis of texts written by John of Damascus with other sources on the subject of Islam is limited to the territories of Syro-Palestine and the period of the 7th–10th centuries. The author of De Haeresibus demonstrates his external knowledge about Quran (Book of Muhamad). He understood very well the threat to Christianity posed by the doctrine Islam and the policy of Caliphate. He knew how to use his knowledge to discredit Islam as an Abrahamic religion.
PL
Zarysowana analiza porównawcza tekstów Jana z Damaszku z innymi źródłami na temat islamu, ograniczona to terenów Syro-Palestyny i okresu VII-X w., pokazuje, że autor znał bardzo dobrze Islam. Jan z Damaszku – autor De Haeresibus - on bardzo dobrze zagrożenie dla Chrześcijaństwa ze strony doktrynalnej i politycznej islamu. A jego znajomość Koranu (księgę Mahometa) prezentuje się jako bardzo dobra. Umiał wykorzystać swoją wiedzę w celu zdyskredytowania Islamu jako religii objawionej.
13
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Św. Jan Damasceński, II mowa obronna przeciw tym, którzy odrzucają święte obrazy (Contra imaginum calumniatores)

63%
Dylewska M. M.
Vox Patrum
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2005
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vol. 48
377-391
EN
translation
PL
tłumaczenie
14
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Określenia Anny i Joachima w "Homilii na narodzenie Najświętszej Maryi Panny" Jana z Damaszku

51%
Zięba Ł.
Vox Patrum
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2007
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vol. 50
413-418
EN
The article treats of terms concerning the parents of the Virgin Mary, that were used by John of Damask in his homily on the Nativity of the Blessed Virgin Mary. Anna and Joakeim are here described with terms referring to religiousness, fertility and obtaining the fruits of the earth. The most expressions concern Anna and her maternity, whereas Joakeim is mentioned only when Annas name appears.
PL
The article treats of terms concerning the parents of the Virgin Mary, that were used by John of Damascus in his homily on the Nativity of the Blessed Virgin Mary. Anna and Joakeim are here described with terms referring to religiousness, fertility and obtaining the fruits of the earth. The most expressions concern Anna and her maternity, whereas Joakeim is mentioned only when Annas name appears.
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