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Nauczanie św. Augustyna o Żydach w świetle "Enarrationes in psalmos"

100%
Terka M.
Vox Patrum
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2012
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vol. 57
677-698
EN
Christian reflection of God’s Revelation, given especially in Jesus Christ, from the very beginning has developed with a personal tension between the continuing message of the Old Testament and the newness brought on by the New Covenant. The Christian attitude towards the traditions of Judaism have held a special place in this field. Many of the early Christian writers engaged in this attitude, proclaim­ing the superiority of the Gospel to the Law of Moses, meanwhile also underlining the idea of continuity, which occurred between the Church and Israel. These same views found their way into the teachings of St. Augustine, among others, in his Enarrationes in Psalmos. The main perspective from which he looks at this prob­lem always remains the mystery of Christ and the Church. That is why his views are theological in nature, and not socio-political. The Synagogue, which symbolizes the Jewish people, is described by St. Augustine as a mother figure. Christ leaving her behind was due to the rejection by the Synagogue, which is – according to St. Augustine – based on a misunder­standing of the mystery of the Incarnation and the Paschal Mystery. Which is also why, Christ is left crucified for synagogue, which does not see his beauty, but only his scandal. Another metaphor, which Augustine uses to try and describe the Church and its relationship to the people of the Old Covenant, is the image of God and the physical Church building. It is based on the foundation, which is not only Christ, but also the apostles and prophets. Therefore, what determines the belonging to the Church of the Jews, as well as the Gentiles, is their regard to Christ and the prophetic-apostolic tradition. The Church – the building of God is not something newly created, but in determining its identity refers to the tradition of Israel as the chosen people and because, like him, can be called God’s heritage. His rejection by part of Israel, expressed in the crucifixion of Christ, led the di­vision in himself. The primary legacy of Abraham has been split. Some remained the wall of the church, others turned to dust. Thus, St. Augustine teaches two types of Israel: the corporeal, which rejects Christ and the spiritual, which is the true Church. What determines the division within the chosen people, and what is the cause of this rupture, which occurs in it, is a phenomenon referred to by Augustine as the term „physicality” (meaning of the body), consisting of directing the heart towards temporal and earthly values. The physicality and the related closure to God, involves not only the opposi­tion of the Jews against Christ himself, but also of the Church and this is expressed in the various forms of persecution of Christians. This enmity, however, does not mean their complete separation, as Augustine points out that the thread binding the Jewish people to the Church, is their common origin. Although Jews, like Esau, have lost their heritage and their place was taken by Jacob – the true Israel, or the Church, after all, he also comes from Abraham, and belongs to the chosen people. This makes the reciprocal relationship of Jews and Christians not a simple ratio of the persecutor and the persecuted, but has a deeper dimension, which takes place between the dynamics of communication and conflicts, struggles and relationships. It is because of this that, even though Jews do not recognize Christ at the time of his coming, they may still believe in Him if they have already ac­complished the work of salvation, for it is He alone who restores their vision of faith. Therefore, their fate, whose image is the figure of Cain – the persecutor, turns out to be not so much intended as a providential event. The possibility of faith was open not only to the individual repenting (returning from the wrong path) Jews, but also to the whole nation.
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Wizerunek matki w pismach Seneki filozofa i w "Enarrationes in psalmos" św. Augustyna

84%
Swoboda A.
Vox Patrum
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2002
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vol. 42
233-252
IT
L'articolo e stato diviso in tre parti. Nella prima parte sono stati presentati gli interventi dei entrambi autori a proposito delle qualita negative, le quali dovrebbe evitare la madre, per es.: perenne iagnanze, invidia, vanita, esagerata preoccupazione delle cose materiali, l'istigare al adulterio. Agostino a differenza di Seneca prima di tutto meteva in risalto una importante questione secondo la quale il Dio e la sua legge dovrebbe essere il fondamento delle regole del comportamento dell'uomo. Come l'espressione di questo, e stato negativo per intero giudizio dell'aborto, al quale nei certi casi permetteva Seneca. La seconda parte dell'articolo contiene il giudizio positivo dei comportamento della madre. Su questo argomento anzitutto si pronunciava Seneca, il quale ha lodato delle madri le quali hanno curato delle virtu, avevano il giusto l'atteggiamento verso le cose materiali e inoltre hanno osservato le normi morali a cui faceva anche caso Agostino. Invece nella terza parte sono state presentate le relazioni fra madre e bambino correttamente comprese. Madre la quale ama il proprio figlio si preoccupa non soltanto dei beni materiali, ma anche dei morali per lui, dando proprio l'esempio della giusta condotta. L'amore della madre verso il figlio non dovrebbe emarginare l'amore verso il Dio su cui ha richiamato l'attenzione Agostino. Seneca in confronto di Agostino, ha dedicato molta attenzione al dolore della madre dopo la perdita del bambino, cercando, con aiuto della argomentazione presa dalla filosofia platonica e stoica ed anche con molte indicazioni pratiche, di mostrare dei modi aiutanti nel superare questo dolore. Gli entrambi autori sono stati convinti che il positivo comportamento della madre verso il figlio dimostra la sua propria e grande carita. Peró, su questo argomento si hanno manifestato le certe differenze fra i nostri autori poiche Agostino ha legato l'amore materno della madre verso il figiio con l'amore di Dio verso l'uomo, Seneca invece, l'ha situato nei relazioni puramente umani.
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Zagrożenia w przepowiadaniu Słowa Bożego w świetle "Enarrationes in psalmos" św. Augustyna

84%
Strankowski M.
Vox Patrum
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2013
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vol. 60
289-314
EN
This article shows the dangers in preaching of God’s word according to St. Augustine. The observations of the Bishop of Hippona are double. In the first group there are exterior dangers. Their source of origin is on the outside of the Church, from heretics and schismatics. In the second group there are internal dan­gers. Their source is in human dimension of the Church. Among them, according to St. Augustine, there are: preachers-mercennnaries, excessive pride of preacher, desire of human praises and honours, laziness in God’s service, giving into temp­tation of earthly comfort and care for worldly things.
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Zagadnienie pokoju w "Objaśnieniach psalmów" św. Augustyna

71%
Nocoń A.
Vox Patrum
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2003
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vol. 44
119-129
IT
L'analisi del problema ha preso le mosse dall’analisi del contesto politico in cui si svolse la vita di sant'Agostino, da cui emerge un'epoca contrassegnata da una autentica continuita di guerre.
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Św. Augustyn, jego życie moralne i duchowe w autowypowiedziach w "Enarrationes in psalmos"

67%
Wojda J.
Vox Patrum
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2013
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vol. 60
473-486
EN
St. Augustine, beside his typically autobiographical work – Confessiones, left a number of statements about himself in his many writings, among which the outstanding place is taken by his Enarrationes in Psalmos. By reflecting on the person of St. Augustine, through the prism of his statements in Enarrationes in Psalmos, one can reveal and realize the great richness of what regards his moral and spiritual life. Augustine, being a priest, then a bishop, and fulfilling the office of preacher, refers to his life from before his conversion, recalls his baptism, and analyzes his commitment to the new way of life. His conversion and baptism are of particular importance by driving him from one stage of life to the other. This second phase of his biography, however, does not cancel out some struggles with worldly temptations and various adversities in pastoral ministry. The leading of „perfect” life is embodied in the work of God’s mercy. Confessiones efficiently assist to discover Augustine of Enarrationes in Psalmos, who reveals his heart and his person for the benefit of people entrusted to his pastoral care.
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