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Miłość nieprzyjaciół w świetle kazań do ludu św. Cezarego z Arles

100%
Zgraja B.
Seminare. Poszukiwania naukowe
|
2013
|
vol. 33
263-275
EN
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).
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Rodzina w świetle augustyńskiego nauczania o porządku miłości

58%
Sambor P.
Studia Elbląskie
|
2020
|
vol. 21
295-307
EN
The article treats of the family in St. Augustine’s "Sermons to the People", from the perspective of his teaching on ‘the order of love’ (ordo amoris). Different forms of human love find their justification in relation to God as Supreme Good. In this perspective, the love of family, lest it be lost in a deceptive or false “love of neighbour,” has need of God as its ultimate horizon.
PL
Artykuł porusza temat rodziny w "Kazaniach do Ludu" świętego Augustyna w perspektywie jego nauczania o ‘porządu miłości’ (ordo amoris). Różne formy ludzkiej miłości znajdują swoje uzasadnienie tylko w relacji do Boga jako Najwyższego Dobra. W tej perspektywie, miłość rodzinna, aby się nie zagubić w pozornej lub falszywej „miłości bliźniego”, potrzebuje Boga jako ostatecznego horyzontu swej miłości.
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