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1
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Sprzedawca pereł w "Dziejach Piotra i Dwunastu Apostołów" z VI kodeksu z Nag Hammadi

100%
Myszor W.
Vox Patrum
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1987
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vol. 12
303-305
EN
Im Mittelpunkt der Petrusakten in Codex VI, 1 von Nag Hammadi steht die Erscheinung eines Mannes, der sich zuerst als Perlenver – kaufer vorstellt.
2
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Aktywność misyjna gnostyków na przykładzie walentynian

84%
Piwowarczyk P.
Vox Patrum
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2015
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vol. 64
345-359
EN
The source base for the study on the Gnostic missionary activity in general is rather scarce, nonetheless in the case of the Valentinians, one of the major bran­ches of ancient Christian gnosticism, the main characteristics of the their mission could be given with some certainty. First of all the Valentinians run the mission directed to other Christians. It was conducted by means of public teaching during the open gatherings of the Valentinian communities. The more interested were then taken aside and provided with more specific instructions. The written texts, such as letters or introductory treatises, were also in use. Valentinian mission had probably mostly educational character, because there is no source evidence for Valentinian efforts to gain new members for their own church communities. The main goal was to bring the spiritual enlightenment, divine knowledge, to brothers who did not yet received it. Of course such an enlightened Christian presumably in greater part joined the Valentinian community, however the sources do not con­firm, that it was either demanded or recommended. The mission to the Pagans is not so well testified. The Valentinian texts from Nag Hammadi Codices, such as Tractatus Tripartitus and Letter to Rheginus prove that there were some converts from among the Pagans, but probably not numerous and not eagerly sought. Only the former text mentions some kind of apostles of good message, who might be recognized as those who preach to non-Christians. We do not know however, if they spread the basics of Christianity or at once its deeper Gnostic meaning.
3
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Motyw róży w piśmie gnostyckim "O początku świata" (Nhc II 5, 111, 12-15)

84%
Zmorzanka A. Z.
Vox Patrum
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2006
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vol. 49
749-754
IT
L’autrice presenta un fragmento gnostico del trattato De origine mundi, che descrive la nascita della rosa nel Paradiso, che e un simbolo di natura (che e bella e buona) e anche spiega la sua radice mitica e platonica.
4
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"Blisko ognia"

84%
Myszor W.
Vox Patrum
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1984
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vol. 6
268-271
EN
Im kurzen Kommentar zu Logion 82 von Thomasevangeillum von Nag Hammadi wird die gnostische Interpretation vom Feuer mit der Interpretation von Origenes Zusammengestellt.
5
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Chrystologia gnostyków. Podstawowe problemy

84%
Myszor W.
Vox Patrum
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2000
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vol. 38
83-92
EN
Die gnostische Christołogie in den Handbuchern der patristischen Theologie wird am haufigsten mit dem Doketismus dargestelit. Eine Anzahl von Nag Hammadi-Texten weist wirklich eine mehr oder weniger starke doketistische Tendenz auf.
6
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Polskie badania nad gnostycyzmem

67%
Myszor W.
Vox Patrum
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1999
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vol. 36
187-192
EN
Die Gnosisforschung in Połen besteht vor allem auf der Ubersetzung der polemischen Werken von Kirchenvatern (Irenaus, Tertullian, Clemens von AL, Origenes und der koptischgnostischen Texten von Nag Hammadi. In den letzten Jahren haben sich auch einige junge Wissenschaftler in ihren Diplomarbeiten mit dem Thema Gnosis bzw. Gnostizismus beschaftigt (meistens in der Akademie fur Katholische Theologie in Warschau).
7
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Feniks w gnostyckim traktacie "O początku świata" (NHC II, 5; p. 121, 27 - 123, 2)

67%
Myszor W.
Vox Patrum
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2008
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vol. 52
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issue 1
677-681
EN
Ein allegorische Exkurs p. 121,27-123,2 im gnostischen, titellosen Schrift Vom Ursprung der Welt gehórt zu den religionsgeschichtlichen Aussagen und Besonderheiten dieses Traktats. Die Anspielung an der trichotomische Anthropologie kónnte ein Zeugnis der valentinianischen Gnosis sein, aber scheint es viel mehr an der Motiv des Phónix liegen; die Erneuerung aus der Asche in drei Stadien. Auch „Paradies Gottes” ist es ein Stiick des Mythos vom Phónix, wie auch der Bezug zu Agypten. Phónix ais Symbol des Christus bleibt im Zusammenhang mit Ps 21,7 so fur das Tod wie auch fur die Auferstehung Christi. Das Feuer, ais Mittel der Erneuerung (die gnostische Sakrament der Salbung?) scheint es polemisch gegen das Wasser (die Taufe) dargestellt. Zur polnischen Ubersetzung des Abschnitt werden die Bemer- kungen ais Kommentar beigegeben.
8
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Wyjaśnienie gnozy z XI Kodeksu Nag Hammadi (nhc, xi,1) w kontekście gnostyckiej sekty Walentynian

60%
Kowalczyk E.
Seminare. Poszukiwania naukowe
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2010
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vol. 28
239-251
EN
The Interpretation of Knowledge comes from the XI Nag Hammadi codex, discovered in 1945 and it is a description performed by Gnostics themselves. Due to those discoveries we have the possibility of getting to know the rules governing those communities from the angle of relationships between their members. This article attempts to answer the question how strong relationships of Nag Hammadi community were with Christianity and gnosis. The written work is recognized as a group of Gnostic texts having a philosophical and religious nature. In the The Interpretation of Knowledge appear key words bearing essential meaning for the Valentinian sect, such as: pleroma, aeon. The Interpretation of Knowledge presents as if Christianity being influenced by Gnosticism. However, we are not able to explicitly determine whether it is a homily with predominant reference to Christianity or Gnosticism, since both those elements mutually interweave, creating a general quite positive picture. Due to the fact that the whole text did not survive to see our times, one cannot be sure as to the nature of theology contained within. Nonetheless, we have attempted to specify the preserved fragments more accurately. Therefore, what is the specificity of the picture which clarifies itself after the analysis of the The Interpretation of Knowledge? Gnosis is something natural to the author himself, as well as to the community, to which he turns. At the same time, there is no contempt for Christianity. Quite the contrary – it is the existence of two doctrines next to each other, their mutual alternation, without negative feelings – just on the basis of presented relationships. Hence result difficulties in specification of the nature of this work. However, everything points to the fact that Nag Hammadi is a Christian community, where Gnosticism appeared and thrived, settled so firmly that it became a natural, integral part of Christianity practiced in Egypt. There also appears a question: to what extent does the Christian community influenced by Gnosticism is Christian, can we call it such? Researchers, both German, British and Polish jointly assume (although not unanimously) that the The Interpretation of Knowledge is written from the Gnostic perspective.
9
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The Second Century Debate about the Therapy of Passions – Various Christian Remedies

48%
Ashwin-Siejkowski P.
Vox Patrum
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2022
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vol. 82
53-72
EN
The disturbing power of the passions or affections, collectively known as πάθος, was the subject of a remarkable debate in Graeco-Roman philosophical schools, as well as in Philo of Alexandria and soon among various early Christian authors. This paper contributes to the recent approach to this subject but also explores new contexts. It examines cosmological (myth), anthropological (the mind – emotions relation) and theological (salvation) ways of addressing that problematic supremacy of emotions. Although it summarises earlier philosophical views, it focuses on Christian documents from the second century and their witness to that ancient debate. By comparison with the diversity of Christian views on the passions, the paper highlights the diverse ‘therapies’ proposed by Christian authors. In conclusion, it points out common motifs among Christian responses to the passions, as well as the differences in their remedies.
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