Search results

1

The Ontology of Theosis: Insights from Maximus the Confessor

100%

Juurikkala O.

Theological Research. A Journal of Systematic Theology

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2020

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vol. 8

7-21

EN

This article describes the ontological problem of theosis or deification in terms of two dimensions: the relationship between the finite and the infinite, and the relationship between human nature and sin. Both problems are clarified through the thinking of Saint Maximus the Confessor and his distinction between logos and tropos, that is, the constitutive nature of a thing and its existential mode of being. Theosis is presented not as a transformation of the human nature, but a transformation of our mode of being by its healing and elevation by divine grace. Maximus’ theological anthropology explains how the effects of sin should not be situated at the level of human nature but its mode of being. His conceptual distinctions may help to clarify the thought of Luther, at least as it is presented in the Finnish interpretation of Luther.

2

Hezychastyczna koncepcja przebóstwienia (theosis) w ujęciu Grzegorza Palamasa (1296-1359) i jej wpływ na paletę barwną ruskich ikon XIV i XV wieku

75%

Cyrek O.

Rocznik Teologiczny

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2012

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vol. 54

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issue 1-2

197-228

EN

This paper describes the concept developed by the deification of man from Mount Athos theologian Gregory Palamas (d. 1359) and its effect on the color icon fourteenth and fifteenth centuries. The concept teosis influenced primarily to provide light in the paintings. Under the influence of theology of Palamas remained above all the greatest icon painters in Rus-forming, such as Greek Teofan (†1410) and Andrew Rublev (†1430). Not only ascetics in prayer wanted to see and experience the divine light, which he wrote Palamas. Also, the artists portrayed in the paintings of light with certain colors mainly gold, white and luminous colors. Painters usually avoid dark colors and uses light colored, cheerful color palette. However, when they wanted to show the inscrutability of God's essence then painted in shades of light blue or dark green. In particular, see this luminous envelope around the body of Christ on the "Transforming the Lord." Important are the differences between these two artists' paintings. While the great Greek often narrowed the color palette to two colors (white and brown), the Rublev used a wide range of color and atmosphere created in the image of joy and transfigured world. Teofan rapidly poured light on the icon, and the whole tone of the work remained in monochromatic tones. Do not apply more complicated means of artistic expression and favored simplicity. Rublev entire plane while the works of light to penetrate evenly, which is painted with subtle and delicate colors. In this way, expressed the confidence and the hope of seeing the divine light and the world transformed under the influence of divine energies.

3

Cel modlitwy Jezusowej w tradycji wschodniej

75%

Jasiewicz A.

Seminare. Poszukiwania naukowe

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2010

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vol. 28

7-13

EN

The Jesus prayer is very powerful in its simplicity. But it is not a method of meditation or simply a method to discipline the mind. It is much more. It enables us to participate in the life of Christ. It allows us to call Him into our thoughts and feelings continually, to make Him a part of our minds and hearts in a living way. This prayer brings Christ into every aspect of our life. It is with us no matter where we are or what we are doing. It eventually becomes a living part of us and is continually repeated in our heart. Remember, its aim is union with Christ and not some kind of spiritual experience or peaceful state. The Jesus Prayer has three important purposes. The first is worship as with all prayer. The second is a discipline to help our soul gain control our overactive brains and create stillness so the Holy Spirit can work through us and help us live the virtues in union with God. The third is deification.

4

Uno schizzo di escatologia paleocristiana

75%

Degórski B.

Vox Patrum

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1999

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vol. 36

427-453

PL

Autor stara się jednocześnie przedstawić zachodzące w tym względzie podobieństwa i różnice pomiędzy Ojcami wschodnimi a zachodnimi. W artykule autor skupia się na okresie od początku piśmiennictwa patrystycznego aż do czasów św. Augustyna (+ 430), to znaczy na okresie, w którym chrześcijaństwo ściśle związane było z myślą starożytną, wykluczywszy jakikolwiek wpływ średniowiecza.

5

The Secret of God’s Holiness and Human Holiness in the Writings of Philaret Drozdov

75%

Mazuś M.

Slavia Orientalis

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2020

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vol. LXIX

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issue 2

6

Transgresja w mistyce oblubieńczej Bernarda z Clairvaux

75%

Tichy R.

Edukacja Filozoficzna

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2021

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issue 72

239-276

PL

Artykuł przedstawia cechy charakterystyczne mistyki oblubieńczej Bernarda z Clairvaux. Zwraca zaś szczególną uwagę na mało dotąd eksponowaną przez badaczy jej cechę jaką jest jej zuchwałość i w konsekwencji transgresyjność. To w jej imię oblubienica z Pieśni nad pieśniami przekracza normy społeczne odgradzające ją od Oblubieńca, dusza w swym dążeniu do jedności z Bogiem przekracza granice swej stworzonej natury, a mistyk podważa zasady klasycznej metafizyki.

EN

The essay presents a characteristic of Bernard of Clairvaux’s nuptial mysticism. It addresses especially its audacity and resulting transgressiveness, a feature rarely exposed by scholars. It is for the sake of her Bridegroom that he bride in the Song of Songs transgresses social norms that separate her from the Bridegroom, the soul in its pursuit of unity with God transcends the boundaries of her created nature, and the mystic defies the principles of classical metaphysics.

7

Moningad markused nelja ilmakaare kuninga ja jumal-kuninga kontseptsiooni kohta Sumeris ja Akkadis 3. at eKr

75%

Sazonov V.

Mäetagused

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2020

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vol. 78

173-184

EN

This article is dedicated to the issues related to the King of the Four Corners and the God-King in ancient Sumer and Akkad in the 3rd millennium BCE. The author shows that the title King of the Four Corners has always deified the ruler, but the ruler who used the title King of the Universe never claimed divinity. What conclusions can we draw? Except in two cases – the case of Erri-dupizir and the case of Utu-ḫeĝal – all kings who used the title king of the four corners were deified. Erri-dupizir was a foreigner, more a warlord or tribal chief of the Gutians than a king, but he tried to legitimate his power by using Akkadian-Sumerian formulas, among them royal titles. Utu-ḫeĝal freed Sumer from the Gutians’ yoke and re-introduced old Sumero-Akkadian ideological elements, among them the king of the four corners, because he wanted to be as powerful and strong as the Akkadian king Narām-Su’en, who was an example for Utu-ḫeĝal. We do not have any proof regarding the deification of Utu-ḫeĝal, as he ruled only 6–7 years, and we have only a few texts from the time of his reign. More interesting is the fact that none of the Sumerian or Akkadian kings who used the title king of the universe in the 3rd millennium and even in the early 2nd millennium BCE (Isin-Larsa period) were deified (at least we do not have a firm proof). How to explain this phenomenon? Firstly, I think the title king of the four corners had a slightly different meaning than king of the universe; however, both are universalistic titles. The title king of the four corners was probably seen as a wider and more important universalistic title in the sense not only of universal rule, but also of ruling the divine universe and divine spheres (heaven, sun, stars, etc.). It seems that it included some kind of divine aspect, while at least the Sumerian version of the title lugal an-ubda-limmuba means “king of the heaven’s four corners”. The title king of the four corners was related to the universe order, to the sun and the cosmos, and to cosmic divine powers, and they were connected to the universal order. We can see that sometimes the title king of the four corners was used to refer to gods in Ancient Mesopotamia – for example in the case of the god Tišpak in Ešnunna – but never king of the universe. Secondly, early dynastic rulers (e.g. Lagash or Uruk), who never used universalistic titles for themselves, addressed universalistic expressions and epithets to the main gods – e.g., Enlil, Ningirsu, etc. For example, Lugal-kiğine-dudu of Uruk claimed: “Enlil, king of all lands, for Lugal-kiğine-dudu – when the god Enlil truly summoned him, and (Enlil) combined (both) lordship and kingship for him”. Thirdly, ruling over all the lands from east to west or over the corners of the universe – these epithets may be used for gods. LUGAL KIŠ (later Akkadian šar kiššati(m)) in its early original meaning was seen only as “ruler over Kiš (or ruler over (the northern part of) Sumer)”; it was an important though more regional and geographic title. Fourthly, only much later did it acquire the meaning king of the universe but I am not sure about that meaning at all. In that case, king of the four corners had a different meaning; the title designated not only ruling over the world but it probably included some kind of divine aspect as well (Michalowski 2010). In that case the title šar kibrāt arbaˀi(m) – king of the four corners could be seen as more universal than LUGAL KIŠ (šar kiššati(m)). There still remain several questions which need to be solved: Was LUGAL KIŠ in its Akkadian form šar kiššati(m) a universalistic title at all? Or was LUGAL KIŠ a hegemonic title showing certain hegemonic rule or lordship over (all) Sumer (and Akkad?) but not including the whole world (here: Mesopotamia)? Could it be for this reason that the king who used the title king of the four corners had to be deified but the king who was LUGAL KIŠ had not?

8

„Titofania”. Formy obecności symbolicznej Josipa Broza Tity w Jugosławii doby socjalizmu

66%

Bogusławska M.

Poznańskie Studia Slawistyczne

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2013

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issue 5

EN

Text is an analysis of symbolic strategies, serving creation of Josip Broz Tito’s authority as the leader of the socialist Yugoslavia; it also reveals their cultural and political motivations. Author indicates three dominant factors in the process of cult creation, which are characteristic for the cult of personality in totalitarian systems; as such they also remain a specific continuation of traditions as a base of the local power culture. In this perspective, the Tito’s cult and political mythology as its frame is an endemic embodiment of mythological provincionalism with universal aspirations – typical for communism. The function of this cult is a consolidation of multi-nation community and legitimization of federal state formula in the conditions of immaturity of the local political culture.

9

Doświadczenie męki Chrystusa jako paradygmat mistycznego doświadczenia Boga w nocy ciemnej

63%

Strumiłowski J. P.

Polonia Sacra

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2019

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vol. 23

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issue 2(56)

167-188

PL

W artykule została podjęta próba teologicznej interpretacji męki Chrystusa, rozumianej jako wydarzenie paradygmatyczne względem chrześcijańskiego doświadczenia nocy ciemnej. Owa teologiczna interpretacja, dla zachowania jak największego zakresu eksplikacyjnego z założenia, powinna być spójna teologicznie wobec pokrewnych dziedzin teologicznych (teologii duchowości i dogmatyki obejmującej trynitologię, chrystologię i antropologię). Ponadto ów model wyjaśniania podkreślić ma prymat oraz totalność działania Boga, skupiając się na pozytywnym odczytaniu misterium zarówno męki Chrystusa, jak i doświadczenia nocy ciemnej przez chrześcijanina.

EN

The article attempts to interpret theologically the Christ’s Passion understood as the paradigmatic event for the Christian experience of the dark night. This theological interpretation, in order to maintain the largest possible explicative extent, in principle has to be theologically coherent with related disciplines of theology (theology of spirituality, dogmatics including trinitology, christology and anthropology). Moreover, this model of explaining should underline the primacy and totality of the God’s acting and reread positively both the mystery of the Christ’s Passion and the experience of the dark night.

10

Nieinterwencjonistyczna teoria działania Boga. Analiza, diagnoza i korekta modelu

63%

Strumiłowski J.

Teologia w Polsce

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2018

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vol. 12

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issue 2

249-264

EN

The interaction between theology and science not only stimulates the former to justify its thesis as harmonious with the scientific view of the world, but also motivates it to search new models that would interpret exhaustively its statements in accordance with scientific discoveries and to outline the scope of its further development in the area of coherency between theology and science. The noninterventionist theory of God’s action constitutes one of the most interesting model of such an approach. However, this model being profoundly analysed, despite its large possibility to synthetize the theological view with the scientific one, may cause some doubts. It is so since this model seems to reduce subtly and decompose internally the God’s action while searching its coherency with the world’s action. This article attempts to diagnose that potential risk as well as to propose some modifications and enlargements of the model in order to make it more harmonious with traditional views of God’s action, but without damage on its innovative capacities.

PL

Interakcja teologii i nauk nie tylko stymuluje samą teologię do uzasadnienia swoich tez jako współbrzmiących z naukowym obrazem świata, ale popycha teologię do poszukiwania nowych modeli, które w sposób kompletny tłumaczyłyby jej twierdzenia w harmonijnej jedności z odkryciami naukowymi oraz wyznaczałyby przestrzeń dalszego jej rozwoju w obszarze określonym przez spójną wizję tez teologicznych i naukowych. Jednym z ciekawszych modeli tego typu jest nieinterwencjonistyczna teoria działania Boga. Niemniej model ten, poddany głębszej analizie, pomimo ogromnego potencjału syntetyzującego wizję teologiczną i naukową, może rodzić pewne wątpliwości, które w poszukiwaniu spójności działania Boga z działaniem świata wydaje się dokonywać subtelnej redukcji samego działania Boga, rozbijając je wewnętrznie. Artykuł jest próbą diagnozy tych potencjalnych zagrożeń oraz propozycją modyfikacji i poszerzenia modelu, tak by nie tracąc swojego nowatorskiego potencjału, pozostał bardziej harmonijny z tradycyjnymi ujęciami Bożego działania.

63%

Płóciennik M.

Collectanea Theologica

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2023

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vol. 93

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issue 1

115-161

EN

The aim of the article is an attempt to present the understanding of theology by one of the greatest Orthodox thinkers of the 20th century, Vladimir N. Lossky. It seems that the approach he presents is important not only for systematic and historical reasons, but it can also be inspiring in the context of ecumenical challenges and questions about the importance, place and role of theology in the contemporary Church and the world. The spiritual freshness of practicing theology by the Russian may highlight the spiritual dimension of theological thought which is often seen as too academic. However, what particularly encourages attention to it is its postulated relationship with communion with the living God, experienced and known from within, and not in the form of an uninvolved and, so to speak, objective view. Theology, as understood and at the same time practised by Lossky, is mystical and thus theopoietic and apophatic. The study focuses on these issues and tries to throw some light on them.

PL

Celem artykułu jest próba przedstawienia rozumienia teologii przez Włodzimierza N. Łosskiego, jednego z najwybitniejszych myślicieli prawosławnych XX wieku. Wydaje się, że prezentowane przez niego podejście jest istotne nie tylko ze względów systematyczno-historycznych, ale może być inspirujące także w kontekście wyzwań ekumenicznych oraz pytań o znaczenie, miejsce i rolę teologii we współczesnym Kościele i świecie. Duchowa świeżość uprawiania teologii przez Rosjanina jest w stanie uwypuklić duchowy wymiar niejednokrotnie zbyt akademickiej myśli teologicznej. Jednak tym, co szczególnie zachęca do poświęcenia jej uwagi, jest postulowany związek teologii z komunią z żywym Bogiem, przeżywaną i poznawaną z jej wnętrza, a nie w formie niezaangażowanego i niejako przedmiotowego oglądu. Teologia, tak jak rozumie ją Łosski, a zarazem jak ją uprawia, jest mistyczna i tym samym teopoietyczno-apofatyczna. Rozjaśnieniu tych kwestii poświęcone jest niniejsze studium.

17

Przebóstwienie człowieka według Świętego Serafina z Sarowa

63%

Kovtun O.

Roczniki Teologii Dogmatycznej

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2010

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vol. 2

173-179

EN

St. Seraphin, the Orthodox Sage of Sarow, has recently gained great popularity not only in Russia’s Orthodox religiousness, but also the milieu of the Roman-Catholic Church in the post-Soviet territories. In iconography, it is presented as filled with the Holy Spirit, a fact that is usually portrayed with a white and bright robe. This text corresponds with the kind of writing about the person and teaching of St. Seraphin and it attempts to transplant this interests onto the area of Polish dogmatic theology and theology of spirituality. The current importance, novelty, and universality of St. Seraphin’s teaching consists in the fact that it not only gives man hope to be transformed and deified through the grace of the Holy Spirit and His light. Saint Seraphin lived by the principle: accept God, carry God, and give God. Thus outlined the systematic doctrine of man’s deification through the Holy Spirit according to St. Seraphin starts from God and returns to God. Man connected with this process has a chance for an effective activity on behalf of coming closer to the Holy Spirit through a prayerful “bringing Him” to one’s heart. The Holy Spirit, by His nature, is love and is open to stoop to man. Therefore irrespectively of the state of life, whether it is in a religious order, priesthood, or as a layperson, one many experience this grace of deification.

18

Sakramenty wtajemniczenia chrześcijańskiego jako egzystencjalny przełom w życiu człowieka

63%

Jastrzębski A.

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2015

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vol. 62

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issue 5: Teologia duchowości

69-82

EN

In the Christian life the baptism is a possible breakthrough because it introduces the human person in a radically new reality. Although the gifts of God are irrevocable, the human person is invited to cooperate with God’s grace in becoming holy. The life of Christians today it is not always a visible testimony of the grace of baptism and obligations arising from it. The human person, if based solely on his or hers own merits and pursuing only own ideas, many times betrays the grace of baptism. This is precisely the existential situation of the human person of today. In this article, we aim to analyze the existential situation of modernity and to present a vision of a radical transformation, which can be experienced, when the human person receives fully the spiritual gifts through the sacraments of Christian initiation.

PL

W życiu człowieka wierzącego chrzest stanowi moment przełomowy, ponieważ wprowadza człowieka w radykalnie nową rzeczywistość. Od strony Boga dary łaski są nieodwołalne, jednakże człowiek jest zaproszony do współpracy z łaską, by mógł się uświęcić. Życie współczesnych chrześcijan, ludzi ochrzczonych, nie zawsze jest świadectwem pełnego przyjęcia łaski chrztu świętego i wypływających z niej zobowiązań. Człowiek, gdy opiera się wyłącznie na własnych siłach oraz realizuje własne pomysły na życie, wielekroć sprzeniewierza się łasce chrztu świętego. Taka jest sytuacja egzystencjalna współczesnego człowieka. W niniejszym artykule stawiamy sobie za cel przeanalizowanie sytuacji egzystencjalnej współczesnego człowieka ochrzczonego oraz ukazanie radykalnej przemiany, której może doświadczyć, otwierając się w pełni na dary duchowe wynikające z przyjęcia sakramentów wtajemniczenia chrześcijańskiego.

19

The Action of the Holy Spirit in Freeing From Unconscious Mimetic Behaviour

51%

Krzaczek K.

Teologia w Polsce

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2019

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vol. 13

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issue 1

73-86

EN

Violence originates from unconscious mimetic behaviour that can be observed in different cultures since the beginning of human history. Scapegoats were the way to deal with unbearable internal tensions, not only in individuals but also in whole societies. This process was thoroughly investigated by René Girard and Raymond Schwager. In my work, I would like to briefly describe this process and then show the role of the Holy Spirit in the liberation from these mechanisms. In the third part, based on the teaching of the fruits of the Holy Spirit, I will show how the active presence of the Paraclete creates completely new attitudes and virtues in a human person in response to these unconscious mimetic behaviours.

20

(Nie)śmiertelność wyobrażona w artefaktach synkretycznej epoki konstantyńskiej (na podstawie powieści Zlatno doba Silvany Hadži-Đokić)

51%

Chaszczewicz-Rydel M.

Slavica Wratislaviensia

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2019

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vol. 168

581-594

EN

Imagined (im)mortality in the artifacts of the syncretic Constantinian era (based on the novel Zlatno doba by Silvana Hadži-Đokić) An example of a Serbian contemporary novel dedicated to the topic of death is Zlatno doba by Silvana Hadži-Đokić. Although the book can be considered solely as based on Christian metaphysics and faith in wonders, it also contains critically oriented observations, which are rooted in a deep knowledge and understanding of history, philosophy and art of late antiquity and early Christianity. As a result, not all of its claims and interpretations are in line with the Church’s religious beliefs. The writer presents a complex picture of Emperor Constantine and his mother, Empress Helena, the protagonist, whose figure, through the concept of mortal life, connects temporarily distant romanesque plans and ambiences. The story consists of historical passages, written from different points of view, taking into account contradictory facts and assumptions concerning the controversial life of Constantine, as well as his intellectual and material heritage.

BA

(Be)smrtnost zamišljena u artefaktima sinkretske Konstantinove ere (na osnovi romana Zlatno doba Silvane Hadži-Đokić) Jedan od primera srpskog savremenog romana posvećenog temi smrti jeste Zlatno doba Silvane Hadži-Đokić. Mada možemo knjigu Hadži Đokić smatrati pre svega prozom čija je okosnica hrišćanska metafizika i vera u čudesa, u njenim mozaičnim tokovima nalaze se i kritički usmerena zapažanja, koja imaju izvore u poznavanju istorije, filozofije i umetnosti kasne antike i ranog hrišćanstva. Dakle, nisu sve tvrdnje i interpretacije u skladu sa crkvenom veronaukom. Spisateljica predstavlja složenu sliku cara Konstantina i njegove majke, carice Jelene, protagonistkinje, čiji lik, putem koncepcije posmrtnog žitija, povezuje vremenski udaljene romaneskne planove i ambijente. Fabularno tkivo čine istorijski odlomci, pisani sa različitih tačaka gledišta, uzimajući u obrzir mnoštvo suprostavljenih činjenica te pretpostavki vezanih za kontroverzan život Konstantina, a takođe njegovo intelektualno i materijalno nasleđe.

Refine search results

The Ontology of Theosis: Insights from Maximus the Confessor

Hezychastyczna koncepcja przebóstwienia (theosis) w ujęciu Grzegorza Palamasa (1296-1359) i jej wpływ na paletę barwną ruskich ikon XIV i XV wieku

Cel modlitwy Jezusowej w tradycji wschodniej

Uno schizzo di escatologia paleocristiana

The Secret of God’s Holiness and Human Holiness in the Writings of Philaret Drozdov

Transgresja w mistyce oblubieńczej Bernarda z Clairvaux

Moningad markused nelja ilmakaare kuninga ja jumal-kuninga kontseptsiooni kohta Sumeris ja Akkadis 3. at eKr

„Titofania”. Formy obecności symbolicznej Josipa Broza Tity w Jugosławii doby socjalizmu

Doświadczenie męki Chrystusa jako paradygmat mistycznego doświadczenia Boga w nocy ciemnej

Nieinterwencjonistyczna teoria działania Boga. Analiza, diagnoza i korekta modelu

Matthew the Poor: Towards Modern Birth Control Methods in the Coptic Orthodox Church

The Role of the Holy Spirit in Human Deification

Deification of Mao Zedong’s Image and an Iconoclastic Attempt at Its Deconstruction

Nowe życie i duchowość chrzcielna

Odpowiedzialność człowieka za świat stworzony według Maksyma Wyznawcy

Teopoietyczno-apofatyczny charakter teologii w ujęciu Włodzimierza N. Łosskiego

Przebóstwienie człowieka według Świętego Serafina z Sarowa

Sakramenty wtajemniczenia chrześcijańskiego jako egzystencjalny przełom w życiu człowieka

The Action of the Holy Spirit in Freeing From Unconscious Mimetic Behaviour

(Nie)śmiertelność wyobrażona w artefaktach synkretycznej epoki konstantyńskiej (na podstawie powieści Zlatno doba Silvany Hadži-Đokić)