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Ideał chrześcijanina w świetle „Konstytucji apostolskich”

100%

Zgraja B.

Colloquia Theologica Ottoniana

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2015

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issue 1

191-214

PL

Zarówno apostołowie, jaki i wiele pokoleń głosicieli Ewangelii, chcąc ułatwić chrześcijanom realizację Chrystusowego wezwania do doskonałości, konstruowali obraz doskonałego ucznia Chrystusa, modyfikowany w zależności od panujących tendencji teologicznych, filozoficznych koncepcji oraz od kultury i obyczajów środowiska. Cennym źródłem do poznania ideału chrześcijanina, na którego kształt miała wpływ wielokulturowość oraz różnorodność wyznaniowa, są powstałe pod koniec IV wieku Konstytucje apostolskie. Zaprezentowany w nich obraz doskonałego chrześcijanina, wynikający z troski autora dzieła o chrześcijańską tożsamość, stanowi – jak wykazała to analiza ekshortacji i nakazów zawartych w Konstytucjach – wezwanie do podążania drogą wierności Chrystusowemu przykazaniu miłości Boga i bliźniego, którego realizacja przejawiać się miała przede wszystkim w pobożności, postawie nawrócenia oraz gotowości do męczeństwa. Istotne dopełnienie tak wypełnianego Chrystusowego nakazu miłości widział autor Konstytucji w pielęgnowaniu pobożności i gotowości do nieustannego przebaczania, miłości nieprzyjaciół, wspieraniu potrzebujących, posłuszeństwie władzy świeckiej i duchowej. Rozumiana w ten sposób miłość bliźniego wiązała się także z pielęgnowaniem miłości małżeńskiej i rodzicielskiej, czego wyrazem miały być: wierność małżeńska, otwarcie na życie, szacunek, wzajemna miłość, oddanie i wsparcie, a w odniesieniu do miłości rodzicielskiej – troska o przyszłość potomstwa. W ideał chrześcijanina wpisana została też akceptacja przez ucznia Chrystusa doktryny Kościoła, jak również postawa roztropności, nieodzowna w przypadku obcowania z kulturą obcą chrześcijaństwu i towarzyszące jej starania, mające na celu umocnienie i rozwój wiary.

EN

Both the apostles, and many generations of preachers of the Gospel, in order to facilitate the implementation of the Christ calls Christians to perfection, a constructed image of the perfect disciple of Christ, modified depending on the trends of theological, philosophical concepts and the culture and customs environment. A valuable source of information about the Christian ideal, the shape of which was influenced by multiculturalism and religious diversity, are formed in the late fourth century – Apostolic Constitutions. Presented in them the image of the perfect Christian, resulting from concern of the author of a work of Christian identity, is, as shown by an analysis of the exhortation and precepts contained in the Constitutions, the call to follow the path of faithfulness to Christ’s commandment to love God and neighbour, the implementation of which would be manifested primarily in piety , the attitude of repentance and a willingness to martyrdom. So essential complement to the filled Christ’s injunction love, seen by the Constitution in fostering devotion and willingness to constantly forgiveness, love of enemies, supporting the needy, obedience to secular authority and spiritual. Understood in this way, love of neighbour also was associated with cultivating conjugal love and parental what was to be an expression of marital fidelity, openness to life, respect, mutual love, devotion and support, and in relation to parental love – concern about the future offspring. The Christian ideal has also written acceptance by the student of Christ Church doctrine, as well as the attitude of prudence, essential for associating with a foreign culture, Christianity and the accompanying efforts aimed at strengthening and development of the faith.

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Kolegium biskupów w "Konstytucjach apostolskich". Rola Piotra

100%

Żelazny J. W.

Vox Patrum

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2004

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vol. 46

249-254

IT

Le Costituzioni apostoliche presentano uno dei documenti motto significativi per ta Chiesa net IV secoto, ma anzitutto ta testimonianza det tempo passato. La Chiesa, come é presentata net tibro, e una struttura cottegiate, non esiste nesun primato ne personate nś ufficiate. Nell'asembtea partano e discutano tutti i fedeti, anche prendendo te decisioni definitive. Si puó dire: E presente Piętro, ma non Micio di Piefro. I fedeti sono chiamati att'obedienza at vescovo che e indipendente in tutte te sue decisioni net suo territorio fuorche te situazioni in cui e Pautore di uno scandato e quindi viene sottoposto atte decisioni det sinodo detta propria provincia. Si puó trovare una gerarchia netPasembtea ma non e una gerarchia ufficiate; si puó dire che questa gerarchia e di stampo pratico non teotogico. Autorita di Trndizione Apostolica ha it carattere costitutivo per tutti i fedeti. La Chiesa nelle Costituzioni e ta Chiesa degti Apostoti, non di Pietro.

EN

Le "Costituzioni apostoliche" presentano uno dei documenti motto significativi per ta Chiesa nel IV secolo, ma anzitutto la testimonianza del tempo passato. La Chiesa, come é presentata net libro, e una struttura collegiale, non esiste nesun primato ne personale ne ufficiale. Nell'asemblea parlano e discutano tutti i fedeli, anche prendendo le decisioni definitive. Si puó dire: E presente Pietro, ma non "ufficio di Pietro". I fedeli sono chiamati all'obedienza al vescovo che e indipendente in tutte le sue decisioni nel suo territorio fuorche le situazioni in cui e l'autore di uno scandalo e quindi viene sottoposto alle decisioni del sinodo della propria provincia. Si puó trovare una gerarchia nell'asemblea ma non e una gerarchia ufficiale; si puó dire che questa gerarchia e di stampo pratico non teologico. Autorita di "Tradizione Apostolica" ha il carattere costitutivo per tutti i fedeli. La Chiesa nelle "Costituzioni" e la Chiesa degli Apostoli, non di Pietro.

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Geneza herezji i postawa wobec heretyków na podstawie "Konstytucji apostolskich"

100%

Kieling M.

Vox Patrum

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2019

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vol. 71

271-290

EN

The basic source of the analysis is the text of The Apostolic Constitutions. The main object of the analysis is for the most part Book 8 entitled: About Schisms and heresis. The Apostolic Constitutions form a compilation of former texts such as: Didaskalia, Didache, Traditio Apostolica. The aim of the study is the presentations of different views on the genesis of heresy and different attitudes towards heretics. The collection consists of eight books and has both a legal and liturgical character. It is also rich in doctrinal (theological) guidance. Moreover, it contains practical guidelines aimed at the clergymen and laity. The Apostolic Constitutions were written in Antakaya about year 380. At that time the city was highly multi-cultural and thrived being a centre of the three cultures: Hellenic, Christan and Jewish. The paper consists of three parts followed by an introduction. In the first part the genesis of heresy in the Old Testament is described. The second part describes the origins of heresy in Christianity. The third part is devoted to practical guidelines relating to the Christians' attitudes towarda heretics and their relations. The anaysis of the text leads to the conclusion that rejecting the Law and the teaching of prophets and Apostoles as well as orthodox doctrine of Church results in heresy. The Apostolic Constitutions underlile the distinctive authotity of Saint Peter as a bishop of Rome and the preacher of the faith, as well as the apostolic character of the Christian doctrine.

PL

Źródłem podstawowym powyższego opracowania jest tekst Konstytucji apostolskich (Consitutiones Apostolorum). Przedmiotem naszej analizy jest przede wszystkim VI księga tego dzieła zatytułowana: O schizmach i herezjach. Konstytucje apostolskie stanowią kompilację wcześniejszych tekstów jak: Didaskalia, Didache, Traditio Apostolica (nazwy te mogą zostać po łacinie). Celem opracowania jest przedstawienie poglądów na temat genezy herezji oraz postawy wobec heretyków. Dzieło to składa się z ośmiu ksiąg i posiada przede wszystkim charakter prawno-liturgiczny. Zawiera ono również wiele wskazówek o charakterze doktrynalnym (teologicznym) i praktycznym, skierowanych do duchownych i świeckich. Konstytucje Apostolskie powstały w Antiochii ok. 380 roku. W tym czasie miasto to posiadało charakter wielokulturowy i przeżywało wielki rozwój, będąc silnym ośrodkiem kultury hellenistycznej, chrześcijańskiej i judaistycznej. Powyższy artykuł został poprzedzony wprowadzeniem i składa się z trzech części. W pierwszej części przedstawiono genezę herezji w Starym Testamencie. W drugiej części ukazano początki herezji w chrześcijaństwie. Natomiast w trzeciej części zaprezentowano praktyczne wskazówki dotyczące postawy i relacji chrześcijan wobec herezji i heretyków. Analiza tekstu prowadzi do konkluzji, że odrzucenie Prawa i proroków, nauczania apostolskiego i prawowiernej doktryny Kościoła prowadzi do herezji. Konstytucje apostolskie podkreślają szczególny autorytet św. Piotra jako biskupa Rzymu i nauczyciela wiary oraz apostolskość doktryny chrześcijańskiej.

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Żołnierz i służba wojskowa w świetle kościelnych źródeł normatywnych z IV i V wieku

80%

Hołasek A.

Vox Patrum

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2015

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vol. 63

353-373

EN

At the beginning of the fourth century the legal situation of Christians in the Roman Empire changed dramatically. Thanks to the Emperor Constantine they were no longer persecuted, and their faith became religio licita. From that point onwards the views of Christians on the state began to evolve. It was a long-term process, and happened at a varied pace. One of the aspects of this transformation was the change of Christian attitude to military service. It needs to be said that, from this perspective, the Church legislative sources have not been examined in a great detail. This article aims to take a closer look at several of the sources that include Church regulations relating to military service of the fourth and fifth centuries. These include, i.a., Canons of Hippolytus; Letters of St. Basil; Apostolic Constitutions and Canons of the Apostles. In addition, the article discusses the relevant contents of synodal and council canons from said period. These regulations show the adaptation of Church legislature to the new circumstances, in which the Roman state stopped being the persecutor and became the protector of Christianity. The analysis of numerous documents confirms that Christians were present in the Roman army already in the third century. Because of the spilling of blood and the pagan rites performed in the army, the Church hierarchs strongly resisted the idea of allowing Christians to serve in the military. Church regulations from the third century strictly forbade enlisting in the army, or continuing military service for those who were newly accepted into the community, for the reasons mentioned above. From other documents, however, we learn that the number of Christians in the army was nonetheless increasing. Many were able to reconcile military service with their conscience. At the beginning of the fourth century emperor Constantine granted Christians religious freedom. He allowed Christian soldiers to abstain from invoking pagan gods while swearing military oath (sacramentum), and to participate in Sunday services. The empire was slowly becoming a Christian state. It is for this reason that in the Church regulations from the fourth and fifth century we find acceptance for the presence of Christians in the army. Even though killing of an enemy required undertaking penance, it was no longer a reason for excommunication with no possibility of returning to the Christian communion. The Church expected Christian soldiers to be satisfied with their wages alone, and to avoid harming others through stealing, forced lodging or taking food. The Church in the East no longer considered it wrong to accept gifts for the upkeep of clergy and other faithful from the soldiers who behaved in a correct manner. From the mid-fourth century performing religious services started being treated as separate from performing a layperson’s duties. For this reason the bishops, in both parts of the empire, decided that clergy are barred from military service. In the West, those of the faithful who enlisted with the army after being baptised could no longer be consecrated in the future. In the East, the approach was less rigorous, as the case of Nectarius, the Archbishop of Constantinople, shows. By the end of the fourth century, the West adopted very strict rules of public penance for soldiers – the Popes reminded in their letters to the bishops in Spain and Gaul that after performing the public penance, the soldiers were forbidden to return to the army. We should not forget that the change in the attitude of the Church to military service was also affected by the political-military situation of the Empire. During the fourth and fifth centuries its borderlands were persistently harassed by barbarian raids, and the Persian border was threatened. Let us also remember that the army was not popular in the Roman society during this period. For these reasons, the shifting position of the Church had to be positively seen by the Empire’s ruling elites. The situation became dramatic at the beginning of the fifth century, when Rome was sacked by barbarians. Developing events caused the clergy to deepen their reflections on the necessity of waging war and killing enemies. Among such clergymen was St. Augustine, in whose writings we may find a justification of the so-called just war. Meanwhile, in the East, the view that wars can be won only with God’s help began to dominate.

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Kalendarz w "Konstytucjach apostolskich"

80%

Naumowicz J.

Vox Patrum

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2007

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vol. 50

319-330

FR

L’article présente les Constutitions apostoliques recemment publiées dans la version polonaise. L’analyse du calendrier civil et liturgiąue employé dans cette compilation ainsi que la position prise par l’auteur sur la datę de Paques confirme que cet ouvrage a éte rédigé a la fin du IVe siecle dans la region de la Syrie. Par contrę, la comparaison avec les écrits anterieurs que les Constitutions utilisent, surtout avec la Didascalie apostoliąue montre le developpement des pratiques liturgiques en IIIe et IVe siécle.

EN

L’article présente les Constutitions apostoliques recemment publiées dans la version polonaise. L’analyse du calendrier civil et liturgiąue employé dans cette compilation ainsi que la position prise par l’auteur sur la date de Paques confirme que cet ouvrage a éte rédigé a la fin du IVe siecle dans la region de la Syrie. Par contre, la comparaison avec les écrits anterieurs que les Constitutions utilisent, surtout avec la Didascalie apostoliąue montre le developpement des pratiques liturgiques en IIIe et IVe siécle.

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Ideał chrześcijanina w świetle „Konstytucji apostolskich”

Kolegium biskupów w "Konstytucjach apostolskich". Rola Piotra

Geneza herezji i postawa wobec heretyków na podstawie "Konstytucji apostolskich"

Żołnierz i służba wojskowa w świetle kościelnych źródeł normatywnych z IV i V wieku

Kalendarz w "Konstytucjach apostolskich"