Clement of Alexandria quotes the Book of Psalms more than any other Old Testament book and does so more frequently than any other early Christian author apart from from Origen. The aim of this article is to examine Clement’s use of the Psalter in his works. First, it demonstrates how Clement quotes from the Psalms, specifically what sort of introductory wording he uses. It is apparent that the Book of Psalms has many different functions for Clement: a tool of evangelisation, the word of God himself educating human beings, a Christian book of prayer, prophetic writing, a source of theology (providing evidence of God’s characteristics), and a model of morality. Second, the article attempts to characterize the specific role of the Psalms in individual works by Clement. It concludes that the Greek Psalter is quoted in all works except the homily Quis dives salvetur? Finally, the article highlights the verses of the Psalms or the particularly frequent and common themes of the Psalter that are key to Clement’s theological thinking (these are Ps 1:1–6; Ps 18/19, especially v. 5; Ps 33/34:9; Ps 81/82:6; the theme of the “new song” and the image of “the rod of punishment”).
Bishop Caesarius of Arles went down in Church history as a zealous pastor who instructed his faithful on the essential truths of faith and morality through sermons, which in those days were a primary means of evangelization. However, the moral subject matter of his sermons, which is most prominent, is more than just simple admonitions or exhortations. He sought to present imperatives, prohibitions and incentives as elements of moral perfection, which is possible to realize, and which guarantees salvation. A telling example is Christ's command to love enemies, which is shown by Caesarius in the Sermons to the people primarily as a measure of Christian morality. The fulfillment of this command, whose fruits are the remission of sins, the conversion of neighbors, and personal salvation, is possible in all circumstances, and is a matter of a free decision of a person. The love of enemies was practiced by biblical characters (Jacob, Joseph, David, Job, Stephen); it is also to be found in the attitude of God towards sinners. In the long run, following this command of Christ means first of all fostering a love for God, which was restored to man by Christ through the Holy Spirit, and which is “the mother of all good works” (Sermo 39, 5).
In den vorhandenen Monographien uber die Geschichte der Patrologie in Polen wird die Renaissancezeit besonders hervorgehoben; es fehlt jedoch an detaillierteren Arbeiten zu diesem Thema.
Nel presente articolo viene esminato to svituppo detta mariotogia patristica nelle sue tinee essenziati, cioe queila cristoiogica e quella ecctesiate. Si tratta di vedere come fu impostata la mariologia dei Padri in riferimento a Cristo e in riferimanto alla Chiesa, per poter interpretare adeguatamente il ritorno del Concilio Vaticano II alla stessa impostazione.
Report from the national Patristic Symposium, which took place September 2-23, 1980 in Wrocław and was dedicated to the person and the Rule of Saint Benedict.
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Sprawozdanie z ogólnopolskiego Sympozjum Patrystycznego, które odbyło się 2-23 września 1980 we Wrocławiu i było poświęcone osobie i Regule św. Benedykta.