W centrum zainteresowania Jaworskiego stoi człowiek w swojej relacji do Boga, świata, natury, losu. Punktem wyjścia jest arystoteliańska koncepcja człowieka wyobrażonego pod formą mikroi makrokosmosu ...postrzeganego jako istota myśląca i wywyższona, stworzona na obraz i podobieństwo Boga, która jednak posiada zdefektowaną, przemijającą i grzeszną naturę. Z powodu ułomnej natury człowiek nie decyduje o własnym losie, więc na ziemi nie może zaznać szczęścia. Szczęście, oparte na pojęciu nieskończoności, nieśmiertelności, nieodwracalności i spokoju wewnętrznego (beznamiętności), dostępne jest według autora tylko w niebie. W odpowiedzi na ten paradoks kaznodzieja łączy teologię szczęścia z teologią zbawienia, opracowuje teorię dobrego i „czynnego” (aktywnego) życia, zgodnie z którą człowiek będzie zdolny pokonywać przeszkody, zdobywać wpływ na własny los i osiągać częściowe szczęście w życiu doczesnym oraz pełne szczęście w niebie.
The article focuses on the motif of war as a tool for the realization of God’s plans for people and the sign of His reward, and above all the penalty for human misdeeds, so called “whip of God”. The ...forms of the presence of the idea of God’s whip, his literary images and the functions it implements, are analyzed. The analysis was carried out on the material of the Bulgarian literature from 10th-15th century.
Theologian and polemicist Hypatius Pociej (Polish: Hipacy Pociej, 1541 – 1613) was a bishop of the eparchy of Volodymyr-Brest (now a part of Ukraine) and since 1599 until his death, he was ...Metropolitan of Kiev. He was Protestant, later Orthodox, and then Unitarian. Hypatius played an active role in the Union of Brest which aimed at uniting the Orthodox Church with the Catholic one. His polemical texts have rarely been the subject of academic study – especially so in the context of historical-religious context of the era. Still less researched is the polemic included in the collection of sermons published by the printing house of Supraśl monastery by the theologian and metropolitan Leon Kiszka (1663 – 1728) in 1714 in Polish translation under the title Kazania i homilie męża bożego, nieśmiertelnej sławy i pamięci, Hipacjusza Pocieja … z listem Melecjusza patriarchy Aleksandryjskiego i responsem Hipacjusza Sermons and homilies of the man of god of immortal fame and memory, Hypatius Pociej … with a letter by Meletius, Patriarch of Alexandria and a response from Hypatius. The Polish translator made significant changes to the original text and adapted it to the new circumstances. Since in the early 18th century, the main task of the polemicists was a unification of the nation in one – Catholic – faith, Kiszka advocated the union in a narrowly Counter-Reformation spirit. The collection of sermons is a declaration of the sense of belonging and a programmatic manifest of the union. This was markedly strengthened by the polemic in the new Baroque-Counter-Reformation light.
Przedmiotem zainteresowania w artykule jest XVIII-wieczna nowobułgarska wersja żywota świętej Paraskiewy-Petki Tyrnowskiej autorstwa bułgarskiego patriarchy Eutymiusza (XIV w.), zamieszczona w słabo ...zbadanym damaskinie berlińskim przechowywanym obecnie w Bibliotece Jagiellońskiej w Krakowie (tzw. kolekcja berlińska) pod sygnaturą Berol. Ms. Slav. Fol. 36; karty 180–187r. Analiza dotyczy aspektu genologicznego i tematycznego utworu w kontekście twórczości damaskinarskiej wieków XVI – XVIII. Główna uwaga skupia się na zawartości tekstu, transformacji retoryczno-stylistycznej (redukcja, obniżenie stylu) oryginału i nowych komponentach. Za najciekawszy element struktury uznano dodatki tekstologiczne związane z wędrówką relikwii Paraskiewy z Bułgarii przez Serbię do Grecji i Mołdawii, które pozwalają zaliczyć krakowski wariant żywota do mołdawskiej redakcji hagiograficznej.
Angel Wagenstein’s novel Farewell, Shanghai is this article’s focal point. The attention focuses on the literary picture of the Shanghai ghetto (Hongkew district) during the Second World War. ...Wagenstein shows the ghetto as symbol of the end of the Jews’s eternal wandering, where they found autonomy from other nations, and reunification based on sufferings and religion. Before them there stands the long-awaited promised land, where they themselves will govern themselves.
Theologian and polemicist Hypatius Pociej (Polish: Hipacy Pociej, 1541 – 1613) was a bishop of the eparchy of Volodymyr-Brest (now a part of Ukraine) and since 1599 until his death, he was ...Metropolitan of Kiev. He was Protestant, later Orthodox, and then Unitarian. Hypatius played an active role in the Union of Brest which aimed at uniting the Orthodox Church with the Catholic one. His polemical texts have rarely been the subject of academic study – especially so in the context of historical-religious context of the era. Still less researched is the polemic included in the collection of sermons published by the printing house of Supraśl monastery by the theologian and metropolitan Leon Kiszka (1663 – 1728) in 1714 in Polish translation under the title Kazania y homilie męża Bożego nieśmiertelney sławy: y pamięci Hipacyusza Pocieia … z listem Melecyusza Patryarchy Alexandryiskiego, a responsem Hipacyusza Sermons and homilies of the man of god of immortal fame and memory, Hypatius Pociej (…) with a letter by Meletius, Patriarch of Alexandria and a response from Hypatius. The Polish translator made significant changes to the original text and adapted it to the new circumstances. Since in the early 18th century, the main task of the polemicists was a unification of the nation in one – Catholic – faith, Kiszka advocated the union in a narrowly Counter-Reformation spirit. The collection of sermons is a declaration of the sense of belonging and a programmatic manifest of the union. This was markedly strengthened by the polemic in the new Baroque-Counter-Reformation light.
Teológ a polemik Hypatius Pociej (poľsky Hipacy Pociej, 1541 – 1613) bol biskupom volodymyrským a brestským (v dnešnej Ukrajine) a od roku 1599 až do svojej smrti metropolitom kyjevským a haličským. ...Postupne bol protestant, pravoslávny a unitár. Aktívne sa podieľal na Brestskej únii pravoslávnej a katolíckej (východnej a západnej) cirkvi z roku 1595. Jeho polemické spisy sú predmetom vedeckej reflexie len zriedkavo, najmä v súvislosti s historicko-náboženským kontextom doby. Ešte zriedkavejšie sa bádatelia zameriavajú na polemiku obsiahnutú v zbierke kázní, ktorú vydal v roku 1714 teológ a metropolita Leon Kiszka (1663 – 1728) v preklade do poľštiny v tlačiarni Supraského kláštora pod názvom Kázne a homílie muža Božieho, nesmrteľnej slávy a pamäti, Hypatia Pocieja ... s listom alexandrijského patriarchu Meletia a Hypatiovou odpoveďou. Prekladateľ metropolitove kázne výrazne prepracoval a adaptoval na súveké pomery: keďže v Kiszkovej dobe bolo hlavnou úlohou polemikov zjednotenie národa v jednej viere, a to katolíckej, vystupoval ako obhajca únie v úzko protireformačnom duchu. Predkladaná zbierka má charakter deklarácie spolupatričnosti a programového manifestu únie, ktorú polemika v novom barokovo-protireformačnom nasvietení výrazne posilnila.
The article deals with the modification introduced by the Uniates to the Orthodox treatise Zercalo bogoslovii (1618), published in Pochaiv in 1790. The Uniate publishers created the Uniate roots of ...treatise, changed the language – a simple speech was replaced by the Russian Church Slavonic. Initial pages with the old title and preface to the reader were removed from the book, the title was rewritten, a new preface was written. The editors extended and corrected the content of the treatise, but they did not change the entire dogmatics – they did not add a chapter about the primacy of the Pope, and the dogma about the origin of the Holy Spirit was only partially changed in the spirit of Catholic theology, which sheds new light on the religious and cultural contacts between the Orthodox and the Uniates in Polish-Lithuanian Commonwealth.
The article deals with the modification introduced by the Uniates to the Orthodox treatise Zercalo bogoslovii (1618), published in Pochaiv in 1790. The Uniate publishers created the Uniate roots of ...treatise, changed the language – a simple speech was replaced by the Russian Church Slavonic. Initial pages with the old title and preface to the reader were removed from the book, the title was rewritten, a new preface was written. The editors extended and corrected the content of the treatise, but they did not change the entire dogmatics – they did not add a chapter about the primacy of the Pope, and the dogma about the origin of the Holy Spirit was only partially changed in the spirit of Catholic theology, which sheds new light on the religious and cultural contacts between the Orthodox and the Uniates in Polish-Lithuanian Commonwealth.
PDF
