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1

Wychowanie ku „najwyższym” wartościom w działalności i programie „Eleusis” w okresie niewoli narodowej

100%

Głowacka-Sobiech E.

Biuletyn Historii Wychowania

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2005

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issue 21/22

51-57

EN

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2

[Recenzja]: "Stowarzyszenie Patriotyczno-Religijne „Eleusis” w latach 1902-1914", Teresa Podgórska, Lublin 1999, Redakcja Wydawnictw KUL, 157 s. + il.

82%

Flaga J.

Archiwa, Biblioteki i Muzea Kościelne

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1999

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vol. 72

495-496

PL

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3

Znaczenie misteriów eleuzyńskich

77%

Otto W. F., Juszczak W.

Konteksty - Polska Sztuka Ludowa

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2019

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vol. 73

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issue 4 (327)

192-201

4

Walter W. Otto, bogowie greccy i Eleusis

77%

Lengauer W.

Konteksty - Polska Sztuka Ludowa

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2019

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vol. 73

|

issue 4 (327)

186-191

EN

Walter Friedrich Otto (1874–1958) was one of the most outstanding representatives of German twentieth-century Altertumswissenschaft. Moreover, he played a prominent part in entire German culture of the period as an impressive humanist deeply convinced about the significance of Greek culture for modern European culture as a whole and, in particular, for German humanism. His theoretical interests in religious beliefs were enrooted in the philosophy of Friedrich Nietzsche and close to Martin Heidegger. Otto embarked upon his scientific path by pursuing Latin studies and linguistics; previously, he studied Roman and, subsequently, Greek religions, perceiving the latter as a supreme achievement of religious thought, and claiming that the foundation of Greek polytheism was a religious attitude toward Being (das Sein), which he contrasted with Christianity. In doing so he considered himself to be a polytheist and a pantheist, in the manner of Goethe. German experts on classical culture for long treated Otto’s interpretations sceptically or outright grudgingly, and Martin Nilsson, regarded as a great authority, harshly assessed his Dionysus (first edition: 1933), today recognised as a classic. In contrast to Nilsson, Otto’s interpretation of Greek religion emphasised intense and authentic religious experience, which became the substance of the “vision” (das Schauen) of the believer. Cooperation with the acclaimed ERANOS group produced Otto’s brilliant study: Der Sinn der eleusinischen Mysterien (its English translation: The Meaning of Eleusinian Mysteries, was published in 1955), to this day extremely important for all dealing with this range of problems owing to the fact that it drew attention to the significance of religious experience in rites celebrated in the Eleusian telesterion. Today, Walter F. Otto is acknowledged as one of the “great four” of twentieth-century classical scholars dealing with Greek religion, on par with Károly Kerény, Jean-Pierre Vernant, and Walter Burkert. Familiarity with his conceptions, entire oeuvre, and specially, apart from Dionysus, his book: Die Götter Griechenlands, is absolutely indispensable for those wishing to earnestly study the religion of the ancient Greeks.

5

W kręgu religijności antycznej − misteria eleuzyjskie. Od mitu do kultu

68%

Nowaszczuk J.

Colloquia Theologica Ottoniana

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2014

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issue 1

177-202

PL

Misteria eleuzyjskie należą do grona zagadnień, które intrygują badaczy religii przedchrześcijańskich. Ciągle żywe zainteresowanie to wynik znaczenia tych wierzeń w starożytności, ich zasięgu i przede wszystkim tajemniczego charakteru. Na ogół panuje dziś zgoda, że prapoczątków rytuałów trzeba szukać już w kulturze egejskiej. Ich kres przypada z kolei na schyłek politycznego istnienia Imperium Romanum. Niewątpliwie stanowią one potwierdzenie rozpowszechnionego przekonania, iż religie misteryjne należą do najbardziej trwałych postaci kultycznych. Obrzędy nie były bynajmniej zjawiskiem niszowym, lecz ogarniały różnorodne sfery życia ludzi poszczególnych stanów i narodów. Wśród wtajemniczonych znajdowali się zarówno niewolnicy, jak i rzymscy cesarze. Doktryna powiązana z ceremoniałem regulowała nie tylko sferę życia religijnego, lecz przekładała się na światopogląd, dotyczyła spraw społecznych i państwowych. Determinacja mistów w dążeniu do zdobycia inicjacji w Eleusis płynęła z najgłębszego bodajże pragnienia człowieka, z pragnienia pokonania potęgi śmierci. Ryty miały na celu wprowadzenie uczestników w zrozumienie świata nadprzyrodzonego i ofiarowanie im nadziei na życie w wieczności. Przekonanie, że istnieje rzeczywistość nadnaturalna, stanowi jeden z kluczowych postulatów omówionych wierzeń. Uwagę zwraca w nich również większe zbliżenie bogów i ludzi, niż ma to miejsce w innych kultach przedchrześcijańskich. Choć bóstwa są odległe i − w niektórych momentach − budzą wręcz trwogę swoim bezwzględnym postępowaniem, to jednak dzieje Cerery przekonują, iż potrafią być wdzięczne ludziom, a oni sami są życzliwie nastawieni nie tylko do zwierzchności, lecz również wzajemnie do siebie. Historia opowiedziana w dawnym podaniu była interpretowana symbolicznie i tłumaczona z zastosowaniem alegorii, co stało się w późniejszym okresie cechą charakterystyczną religii antycznych. Za typowe przejawy ówczesnej pobożności można też uznać zabobonność, wiarę we wróżby i nieodwołalność boskich wyroków oraz przekonanie, że namiętności są siłą sprawczą wielu działań, a miłość potrafi pokonywać wszelkie przeszkody. Mit dotyczący bóstw chtonicznych stał się zatem podstawą ciekawego zjawiska religijnego, które pozwala zrozumieć inne kulty misteryjne i przybliża światopogląd ludzi w starożytności.

EN

The Eleusinian Mysteries belong to the group of subjects that intrigue pre-Christian religion researchers. The continuous keen interest is the result of the signifi cance of these ancient beliefs, their scope and, above all, a mysterious nature. There is a general agreement that the pre-beginnings of the rituals can be traced to as early as in the Aegean culture. Their end, in turn, coincides with the demise of the political existence of the Roman Empire. Undoubtedly, they confirm the widespread belief that the mystery religions are the most stable cultic forms. The rites were by no means a niche phenomenon, in fact, they affected diverse spheres of life of people of individual classes and nations. Among the initiates were both slaves and Roman emperors. The doctrine associated with the ceremonial regulated not only the sphere of religious life, but was a reflection of the outlook on life, concerned social and state affairs. The determination of mystae in an effort to gain initiation in Eleusis stemmed from probably the deepest human desire, the desire to defeat the power of death. The rites were aimed at making the participants to understand the supernatural world and to offer them the hope of eternity. The conviction that there is a supernatural reality is one of the key postulates of the beliefs under discussion. Interesting to note is that the closeness between gods and people is greater than in other pre-Christian cults. Although gods are distant and, at times, raising even fear by their ruthless actions, nevertheless the story of Ceres shows that she can be grateful to people, who have positive attitude not only to sovereignty but also to each other. The story told in an old tale was interpreted symbolically and translated with the use of allegory, which was later typical of ancient religions. Superstitiousness, believing in fortune-telling, inevitability of God’s judgments, the belief that passions are the driving force behind many actions and that love can overcome all obstacles can also be regarded as typical manifestations of piety at that time. Thus, the myth concerning the chthonic deities became the basis for an interesting religious phenomenon that allows us to understand other mystery cults and makes us more familiar with the outlook on life of many people in ancient times.

6

Arrheton - Unspeakable in the Greek Mystery Cults

68%

Bielawski K.

Filozofia Chrześcijańska

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2016

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vol. 13

37-52

PL

The paper presents meaning and use of two technical words important for understanding and interpretation of the ancient mystery cults and mystical experience of ancient Greeks: arrheton and aporrheton – “unspeakable” and “forbidden”. The introduction contains general guidelines of so called “Greek religion” with its focus on performance and ritual and describes the rôle of mystery cults in the frame of this adogmatic religious system. The paper explains lexicography of the crucial terms, including etymology, ancient vocabularies and grammar and then turns to the catalogue and interpretation of the most important literary and epigraphical evidence on the use and meaning of arrheton in the Greek culture. The catalogue contains Aristotle, Xenophon, Herodotus, Aristophanes, Euripides, Sophocles, Apuleius and Derveni Papyrus as well as early Christian writers.

7

Wstydliwy problem erotyzmu.

49%

Benisz H.

Nowa Krytyka

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2017

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issue 38

197-215

EN

Usually we are ashamed to touch the issue of eroticism, although it is a quite natural one and, in fact, very close to us. It seems that roots of this shyness date back to the biblical paradise and to the original sin committed by the first people. Since the exile from paradise the erotic sphere is a kind of taboo that we are afraid to invade. Bataille measures wits with this problem very courageously, showing that eroticism played a key role in the pagan religions. With a help of eroticism it was possible to make a transgression (exceed ban), reach sacrum and thereby fully experience the existence. Then Christianity distanced to eroticism and, paradoxically, by associating it with unclean sacrum, permanently closed it within the limits of profanum. Eroticism is however a powerful force with multiple effects, which should not be reduced to a purely sexual experience. Also in Christianity love for God reveals his ecstatic capacity, which can be seen even on the example of the mystical visions of Saint Teresa of Ávila. Looking from this perspective, the positive qualities of a pagan religious eroticism can be better understood and valued. Especially eleusinian mysteries that are associated with a cult of the goddess Demeter seem to be spiritually close to the Christian cults. Whereas in the first case we have a profund love of Mother and Daughter, in the other one a love of Father and Son. The two religions have similar characteristics of a care for moral purity and for a faith in the eternal life. Therefore, in some aspects, they complement each other. Also the similarity of religious symbols that are present in both religions is surprising.

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2 Konteksty - Polska Sztuka Ludowa

1 Archiwa, Biblioteki i Muzea Kościelne

1 Biuletyn Historii Wychowania

1 Colloquia Theologica Ottoniana

1 Filozofia Chrześcijańska

1 Nowa Krytyka

1 Benisz H.

1 Bielawski K.

1 Flaga J.

1 Głowacka-Sobiech E.

1 Juszczak W.

1 Lengauer W.

1 Nowaszczuk J.

1 Otto W. F.

2 2019

1 2017

1 2016

1 2014

1 2005