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AT THE ROOTS OF THE EARLY CHRISTIAN TITLE MARTYR (U zrodel wczesnochrzescijanskiego tytlu 'meczennik')

100%
Szczur P.
Kosciol w Polsce. Dzieje i kultura (Church in Poland. Past and Culture)
|
2011
|
vol. 10
23-40
EN
This paper tries to establish the original meaning of the early Christian title martyr. Analising the source texts allowed to draw several important conclusions: 1) Christian writers of the first two centuries give the term martyr and its derivatives denotations connected mainly with the widely understood Christian testifying- especially with admitting to being a Christian; 2) In their understanding, it was possible to become a martyr (martyr) for that Christian who, during a court trial and in the presence of a judge, admitted to being a Christian, regardless of being tortured or killed. Death was treated as 'completion' of martyrdom; 3) For the followers of Christ admitting to being a Christian could have been a cause of great suffering because in that period of time the term Christian had a pejorative meaning; 4) In the course of time, probably around the middle of the 3rd century, they started to differentiate between martyrs and confessors. Those who died for their faith were called martyrs, and those who managed to survive in spite of having been sentenced to tortures, hard work in mines and quarries or even death were called confessors; 5) It seems that contemporary literature shows an inclination to define the difference between martyrs and confessors too early. In the consequence, the title martyr is given only to those who lost their lives for the faith.
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Praca w życiu chrześcijanina. Stanowisko św. Jana Chryzostoma

100%
Szczur P.
Verbum Vitae
|
2014
|
vol. 25
171-201
EN
This article is a presentation of St. John Chrysostom’s social teaching on the value of work. This teaching is grounded in the Holy Scriptures. By describing Christ and certain biblical figures (e.g. St. Paul) as people of work, Chrysostom underscores the meaning and value of labor. He does so contrary to the opinion of the wealthy in the Antioch society, who despised both the physical labor and the people performing it. In the teaching of the Archbishop of Constantinople, physical work is a cooperation with God in the effort of transforming the world. It is an element which ennobles a human being, provides him with the means necessary to support his life and enabling him to undertake the works of mercy. St. John also highlights the difficult situation of many peasants, craftsmen and merchants, and in this way he tries to direct the attention of the wealthy to this social problem. It can be deduced from Chrysostom’s writing that the life of slaves, which constituted a large portion of the late antique society, was generally modest and filled with work – especially the most onerous one. In giving instructions to slaves, St. John admonishes them to be submissive to their masters and do their work well. In speaking to the masters, however, he recommended that their relationships with slaves were humanitarian and shaped according to the Gospel. It is noteworthy to see that the element of love of one’s neighbor (philanthropy) and forgiving mercy brought new quality into the social structures of the time, especially between a master and a slave.
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