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1

Nil z Ancyry a Jan Chryzostom o życiu monastycznym

100%

Nieścior L.

Vox Patrum

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2012

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vol. 57

427-435

EN

In this article we have compared the motivations of the anachorese and hesychia in John Chrysostom’s writing Adversus oppugnatores vitae monasticae and in Nilus of Ancyra writing De monachorum praestantia. We perceive there a common spirit in their thinking about the monastic life. The authors refer similarly to the contemporary reflection about the human nature, which leads them both to value the isolated life over the life in the world. It echoes the ideal of impassibility, inflexibility, careless and the another components of the stoic ethos. Several Nilus’ reflections manifest a clear similarity to the Chrysostom’s ideas. Nilus of Ancyra defends the same kind of monasticism as Chrysostom against its opponents. In his argumentation he chooses the similar direction as Chrysostom, however, he is independent in the details of his reasoning. Surely, as the Chrysostom’s pupil, he read and knew Adversus oppugnatores vitae monasticae. In spite of this, he has created his own and original work, inspired only generally by the earlier Chrysostom’s opuscule.

2

Asteriusza z Amazji i Nila z Ancyry interpretacja przypowieści o bogaczu i Łazarzu (Łk 16,19-31)

75%

Wygralak P.

Poznańskie Studia Teologiczne

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2012

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issue 26

107-117

EN

The article presents the interpretation of the parable of Lazarus and the rich man (Lk 16,19-31), made by Asterius of Amasea and Nilus of Ancyra. Both authors represent the background of the ancient Church of the east at the turn of the 4th and 5th centuries. The exegesis presented is of a pastoral nature. The history of Lazarus and the rich man subserved both Church Fathers to edify the rich Christians of the necessity to share their goods with the poor. Mercy shown in this way will be repaid in eternal life. A rich man ought to do as much good as he can in this life, as the time is short. Forms of aid to those in need proposed by Asterius and Nilus were not to disturb the existing social order but merely to sensitize to the needs of others. The teaching presented in the commentary in question is within the strand of the social doctrine of the Church Fathers.

3

Ślady Orygenesowej egzegezy w „De monastica exercitatione” Nila z Ancyry

51%

Nieścior L.

Vox Patrum

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2019

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vol. 71

407-422

EN

In his main work on monastic asceticism, De monastica exercitatione, Nilus of Ancyra (died around 430) uses many allegorical explanations of the Bible, especially of the Old Testament. Some of them seem to have traces of Origen's influence. We find the Alexandrian’s influence, direct or indirect, in the Nilus of Ancyra’s allusions to: Gen. 3: 15, Judg. 15: 4, 1 Sam. 14: 13, Ps. 137: 9, Lam. 4: 5, Zech. 11: 17. If Origen in these cases uses allegorics on doctrinal and ascetical grounds, the Nilus of Ancyra narrows it down to the ascetic subject.

PL

W swoim głównym piśmie na temat monastycznej ascezy, De monastica exercitatione, Nil z Ancyry (zm. ok. 430) stosuje wiele alegorycznych wyjaśnień Biblii, zwłaszcza Starego Testamentu. Niektóre z nich zdają się nosić ślady wpływu Orygenesa. Wpływ Aleksandryjczyka, bezpośredni lub pośredni, odnajdujemy w aluzjach Nila z Ancyry do: Rdz 3, 15, Sdz 15, 4, 1 Sm 14, 13, Ps 137 (136), 9, Lm 4, 5, Za 11, 17. O ile Orygenes stosuje alegorię w tych przypadkach na gruncie doktrynalnym i ascetycznym, to Nil z Ancyry zawęża ją na ogół do tematyki ascetycznej.

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2 Nieścior L.

1 Wygralak P.

Nil z Ancyry a Jan Chryzostom o życiu monastycznym

Asteriusza z Amazji i Nila z Ancyry interpretacja przypowieści o bogaczu i Łazarzu (Łk 16,19-31)

Ślady Orygenesowej egzegezy w „De monastica exercitatione” Nila z Ancyry