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Pokora w walce z pychą – fundamentalny spór moralno-duchowy w rozumieniu Ojców Kapadockich i Jana Chryzostoma

100%
Szram M.
Vox Patrum
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2013
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vol. 59
531-545
EN
The aim of the article is to show the specificity of the fundamental fight in the soul and in the life of man between pride and humility as it is seen in the writings of the Cappadocian Fathers and John Chrysostom. In the opinion of the Greek Fathers of the 4th century pride is the root of all sin. It destroys all good fruits in the Christian spiritual development, whereas humility enables and protects spiritual growth. Arguing against the here­tics of their time, mainly against the Arians, the Cappadocian Fathers (especially Gregory of Nazianzus) made particular attention to the theologians’ pride, cha­racterized by the lack of respect for the mysteries of God and being proud that is without moderation in talking about God. Gregory of Nyssa pointed out the perversity of the vice of pride: the arbitrary exaltation leads finally to the great unwanted humiliation and even to fall into the sin. John Chrysostom em­phasized the paradoxical risk characteristic of the process of spiritual fight: one can brag because of owned humility and enjoy it. Then even true humility can imperceptibly transform into pride and become its source. Therefore the righteous people should avoid the pride and seek humility with more care than sinners.
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Covid-19 and the Call to Sanitize Human Conscience

80%
Xalxo SJ P.
Warszawskie Studia Teologiczne
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2021
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vol. 34
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issue 1
210-223
EN
Amidst the unprecedented health crisis, annihilation of economy and social security, and upsurge in the loss of job opportunities caused by Covid-19, the emergence of a dynamic global spirit of collaboration has reinvigorated the human ability to work together to respond collectively to any peril that threatens the integral well-being of the entire humanity. The precautionary measures of washing our hands regularly, sanitizing oneself, using masks and maintaining social distances have rendered new meaning to human relationships. Apart from highlighting danger of dominant technocratic paradigm, the pandemic has also called for the sanitization of our conscience and unmask oneself to let the viruses of egocentric attitude, narcissism, greed, pride and unquenchable thirst for more and better which ultimately leads to the unbridled exploitation of the natural resources. Only a radical change in our life-style, which takes care of the basic needs, hopes, and aspirations of all forms of life, could reinforce and guarantee a better future.
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ODPOWIEDZIALNOŚĆ I OKOLICZNOŚCI. UWAGI W KONTEKŚCIE MYŚLI JOHNA HENRY’EGO NEWMANA I TWÓRCZOŚCI GRAHAMA GREENE’A

80%
Kłos J.
Zeszyty Naukowe KUL
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2016
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vol. 59
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issue 3
77-88
EN
This paper seeks to depict the dynamic nature of the acting person. The point of reference for my analysis is John Henry Newman’s philosophical and theological remarks and Graham Greene’s literary world. Both Newman and Greene defend man’s responsibility and freedom. These areas are threatened because actions are always committed under certain circumstances, therefore there is a temptation to flee from responsibility and freedom by blaming the circumstances. This kind of conduct is typical of inauthentic individuals. There are different experiences and emotional moods that may lead man astray in his evaluation of conduct: pity, pride, and laziness. Eventually, this text argues that responsibility in its most profound meaning does not respond to a given situation, but is an attempt to restore order in reality.
PL
Celem artykułu jest ukazanie dynamiki odpowiedzialności człowieka działającego. Przedstawiona analiza bierze za punkt odniesienia uwagi zarówno filozoficzno-teologiczne Johna Henry’ego Newmana, jak i świat literacki pisarza Grahama Greene’a. Zarówno Newman, jak i Greene stają w obronie odpowiedzialności i wolności człowieka. Te dwa obszary są zagrożone, bo działanie zawsze dokonuje się w jakichś okolicznościach, stąd pojawia się próba ucieczki od odpowiedzialności i wolności poprzez wskazanie na okoliczności. Tak postępują jednostki poddające się nieautentycznej egzystencji. Różne doświadczenia i stany emocjonalne mogą zwieść człowieka w jego ocenie własnego postępowania: litość, pycha, lenistwo. Ostateczną tezą tekstu jest twierdzenie, iż odpowiedzialność w swym najgłębszym znaczeniu nie jest odpowiedzią na zastaną sytuację, ale próbą przywrócenia ładu rzeczywistości.
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Właściwa choroba człowieka. J. Ratzinger/Benedykt XVI o źródłach, skutkach i przeciwieństwie pychy

71%
Szymik J.
Roczniki Teologiczne
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2014
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vol. 61
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issue 2: Teologia Dogmatyczna
31-50
EN
J. Ratzinger/Benedict XVI reveals both theological and anthropological aspects of pride, resulting in further moral consequences. In reality, pride equals sin: undermining the created order of the world and challenging the dependent nature of man. Thus, Godlessness reaches here the ontic sphere and that is why it is so destructive for both men and the world. Though the sin of pride is mentioned on the first pages of the Bible, Benedict XVI seeks the source of its contemporary tempting nature and exceptional expansion in Nietzsche philosophy and similar anti-Christian trends, deluding one with the belief in self-sufficiency of the mind and absolute independence of human freedom. Humility is the opposite of pride. Church also should take care of it internally, drawing the example from the kenosis of God Himself, revealed in Jesus Christ. The first step towards humility is obedience, ability to obey.
PL
J. Ratzinger/Benedykt XVI odsłania teologiczną i antropologiczną warstwę postawy pychy, z których wynikają jej dalsze skutki moralne. W istocie pycha jest kłamstwem: podważeniem stworzonego porządku świata i zakwestionowaniem zależnej natury człowieka. Bezbożność sięga wiec tu sfery ontycznej i z tego powodu jest dla człowieka i świata tak destrukcyjna. Choć grzech pychy sięga pierwszych stron Biblii, to źródło współczesnego jej kuszącego oblicza i wyjątkowej dziś ekspansji upatruje Benedykt XVI w filozofii nietzscheanizmu i nurtach jej pokrewnych, antychrześcijańskich, uwodzących przekonaniem o samowystarczalności rozumu oraz absolutnej suwerenności ludzkiej wolności. Przeciwieństwem pychy jest pokora, o którą należy troszczyć się także we wnętrzu Kościoła, czerpiąc wzór z kenozy samego Boga, objawionej w Jezusie Chrystusie. Pierwszym krokiem do pokory jest posłuszeństwo, zdolność słuchania.
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Pozasakramentalna praktyka wyjawiania myśli w źródłach wczesnego monastycyzmu bizantyjskiego. Wybrane zagadnienia w ujęciu teologiczno-prawnym

71%
Bider M.
Teologiczne Studia Siedleckie
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2021
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issue Teologiczne Studia Siedleckie XVIII (2021) 18
201-216
PL
Artykuł zawiera analizę pozasakramentalnej praktyka wyjawiania myśli z posłuszeń-stwa mistrzowi w źródłach wczesnego monastycyzmu bizantyjskiego powstałych od świętego Bazylego Wielkiego do świętego Jana Klimaka. Artykuł ma charakter naukowy i powstał przy zastosowaniu metody teologiczno-prawnej. Przedmiotem wyjawiania myśli są namiętności sktalogowane przez Ewagriusza z Pontu. Praktyka została uregulowana w niektórych typikach monasterów bizantyjskich oraz w Regule świętego Benedykta.
EN
The article is an analysis of a non-sacramental practice of verbalizing thoughts out of obedience to a master in sources of early Byzantine monasticism from St. Basil the Great to St. John Climac. The article is of a scientific nature with the use of the theological and legal method. The passions cataloged by Evagrius of Pontus are the subject of verbalizing thoughts. This practice was regulated in some types of Byzantine monasteries and in the Rule of St. Benedict.
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O możliwości zbawienia poza Kościołem. Wybrane zagadnienia soteriologii św. Augustyna

61%
Terka M.
Vox Patrum
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2014
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vol. 62
511-539
EN
In Saint Augustine’s teaching, salvation is always an act of God’s grace given to man through the agency of Christ. For this reason, the space of granting this grace is the Church, understood as a component of the structure of totus Christus. The Bishop of Hippo stresses, therefore, the need for belonging to the Church and the importance of baptism in the sanctification and salvation of man, because good deeds done without God’s grace have no value deserving salvation. The Church is, above all, a spiritual community in which a factor decisive to man’s communication with God, besides God’s grace, is primarily the love of God; and what closes up the human heart to this grace is pride. Therefore, aside from the visible community of Christians, there are also those just, who are among the saved. They include also those, who cure the disease of pride with the love of other people and service for the common good.
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Grzechy główne i metody walki z nimi w "Homiliach na I List św. Pawła do Koryntian" św. Jana Chryzostoma

61%
Uciecha A.
Vox Patrum
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2001
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vol. 40
247-262
EN
In his description of the reality and the consequences of Capital sin, St. John spoke with evocative eloquence. Using metaphor, imagery and analogy in conformity with the Christian system of values, enabled him to rationalize the underlying motives of human behavior. The quality of his analysis and his gift of rhetoric and eloquence were outstanding.
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Idea pokornego uniżenia w antycznej myśli greckiej

61%
Szram M.
Vox Patrum
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2013
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vol. 60
405-415
EN
Even though the ancient Greeks did not recognize humility as a virtue, in the later Christian sense, their literature (Solon, Hesiod, Herodotus, Euripides) and philosophy (Plato, Aristotle, Theophrastus, stoics, Plutarch, Plotinus) contains some elements of the idea of the humble lowliness. Pride – considered as the greatest vice – was not contrasted with humility, but with the attitude of just pride arising from a based on the principle of moderation sense of finding oneself suffi­cient and confident in one’s own capabilities. This virtue – which can be defined as a sense of self-worth – was reserved for those capable of ethical courage, the morally strong. The attitude that Christianity considered as the virtue of humility was associated in antiquity with modesty, which was the equivalent of a just pride, referring to the weak people, unfit to accomplish great deeds, or with shyness, fear or cowardice.
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Pożądający winnicy. Agnostycyzm, ateizm i antyteizm w ocenie J. Ratzingera/Benedykta XVI

51%
Szymik J.
Poznańskie Studia Teologiczne
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2014
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issue 28
131-145
EN
According to Joseph Ratzinger/Benedict XVI, while considering all the differences involving the origin and forms of atheism, agnosticism and antitheism, their common denominator is lack of humbleness. Pride prevents people from encountering God who, in fact, might always be recognized. It is not the faith itself, but lack of faith that is contrary to nature. Therefore, the dialogue with atheism, although carried out of respect for men, demands the full truth to be revealed about the definitive and objective evil of godlessness, which inevitably leads to the culture of death. Contemporary negation of God makes use of philosophical, scientific, psychological and social reasoning, intensely deterministic and marked by moralism, in which only immanent natural and historical processes are taken into consideration. Consequently, men have nothing else to do than to disastrously put the world in order only at their own discretion, bound by sin, to achieve worldly benefits. The result is an irrepressible attack on the Church which calls to conversion, secularism with modern roots and spiritual emptiness (boredom) that fills people with a sense of meaninglessness and hopelessness.
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