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    Wyświetlanie 1-7 z 7
    Tytuł:
    Melchizedek i egzegeza Rdz 14, 18-20 w pismach Filona Aleksandryjskiego
    Melchizedek and exegesis Gen 14, 18-20 in Philo of Alexandrias writtings
    Autorzy:
    Zarzeczny, Rafał
    Powiązania:
    https://bibliotekanauki.pl/articles/612913.pdf
    Data publikacji:
    2008
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II
    Tematy:
    Filon Aleksandryjski
    Melchizedek
    Philo of Alexandria
    Opis:
    Brak w PDF
    Źródło:
    Vox Patrum; 2008, 52, 2; 1301-1322
    0860-9411
    2719-3586
    Pojawia się w:
    Vox Patrum
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Inspiracje judeohelleńską egzegezą Filona Aleksandryjskiego w pismach św. Hieronima
    Inspirations by the Judeohellenic exegesis of Philo of Alexandria in the writings of st. Jerome
    Autorzy:
    Szram, Mariusz
    Powiązania:
    https://bibliotekanauki.pl/articles/612332.pdf
    Data publikacji:
    2012
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II
    Tematy:
    Filon z Aleksandrii
    Hieronim
    egzegeza
    Philo of Alexandria
    Jerome
    exegesis
    Opis:
    Jerome, like most of the early Christian exegetes (Origen, Didymus the Blind, Hilarius of Poitiers, Ambrose, Augustine), respected Philo of Alexandria as a specialist in the field of spiritual exegesis of the Old Testament and called him vir doctissimus Iudaeorum. In his letters and biblical commentaries Jerome used the knowledge on the liturgical vestments of the high priest and their symbolism that can be found in the writings of Philo. However, Jerome probably didn’t use directly his biblical commentaries, but took their content through the works of Origen, in which Philo's ideas have been christianized. The admiration for the person and work of Philo, which can be compared only to that showed in the East by Didymus the Blind, resulted in St. Jerome a certain lack of criticism. In De viris inlustribus Jerome too hastily considered Philo as a thinker deserved for the development of Christianity and attributed to him the works of which he was not the author.
    Źródło:
    Vox Patrum; 2012, 57; 659-665
    0860-9411
    2719-3586
    Pojawia się w:
    Vox Patrum
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Terapeuci – żydowscy prekursorzy monastycyzmu chrześcijańskiego w De vita contemplativa Filona z Aleksandrii
    The Therapeutae – Jewish precursors of Christian monasticism in De vita contemplativa Philo of Alexandria
    Autorzy:
    Misiarczyk, Leszek
    Powiązania:
    https://bibliotekanauki.pl/articles/613434.pdf
    Data publikacji:
    2018
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II
    Tematy:
    Filon Aleksandryjski
    terapeuci
    De vita contemplativa
    Philo of Alexandria
    Therapeutae
    Opis:
    The article analyzes the most important aspects of the life of therapists, the Jewish precursors of Christian monasticism. The author advocates the datation of the De vita contemplativa for the years 40-41 of the first century and presents arguments for the authorship of Philo. Then he emphasizes the apologetic nature of the text and its content. The author is in favor of the hypothesis that therapists were not essenes, but a separate group of ascetics in Judaism of the 1st century AD. He is not convinced by the hypothesis that the Philo’s treaty is a literary fiction and the presentation of an ideal community. Too many details in the text contradict this opinion and even indicate that Philo himself knew the life of therapists from autopsy. Direct influence of therapists on Christian monastic life is impossible to demonstrate, while indirect influence manifests itself in the following elements poor clothing, modest meals: bread, salt and water, devoting little attention to the needs of the body - only as much as necessary for life, getting rid of ownership by giving it to the closest relatives, praying at sunrise, praying with hands raised to heaven, practicing allegorical exegesis of the Old Testament, living in continence. In the case of cenobites: common life under the direction of the superior, shared meals, common prayers, houses divided into a residential part and a monastery as a place of prayer.
    Źródło:
    Vox Patrum; 2018, 70; 9-23
    0860-9411
    2719-3586
    Pojawia się w:
    Vox Patrum
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Ślady egzegezy Filona Aleksandryjskiego w De monastica exercitatione Nila z Ancyry
    Traces of Philo of Alexandria’s exegesis in Nil of Ancyra’s De monastica exercitatione
    Autorzy:
    Nieścior, Leon
    Powiązania:
    https://bibliotekanauki.pl/articles/613431.pdf
    Data publikacji:
    2018
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II
    Tematy:
    Nil z Ancyry
    De monastica exercitatione
    Filon Aleksandryjski
    egzegeza alegoryczna
    monastycyzm starożytny
    Nil of Ancyra
    Philo of Alexandria
    allegorical exegesis
    ancient monasticism
    Opis:
    We encounter in the Nil of Ancyra’s writing De monastica exercitatione at least a dozen instances of the allegorical interpretation of certain places in the Old Testament, where Nil of Ancyra’s exegesis seems to refer to the Philo of Alexandria’s interpretation. In a few places there are significant differences in interpretation, but Nil decisively continues or repeats exegetical ideas of Philo. In two cases, in a longer allegory about Joseph who seeks his brothers and about the ritual washing of the sacrificial calf (De monastica exercitatione 44-45 and 56), the dependence on Philo becomes verbal. The borrowings come most often from Legum allegoriarum libri, which seem to be especially close to Nil. However, the traces of Philo’s exegesis from other writings of the Alexandrian seem to show a wider knowledge of his works by the monk of Ancyra. There is a probability of indirect borrowing and indirect knowledge of Philo’s exegesis by Nil, by other authors, but we find no evidence of such medium. However, for example, Origen’s relationship with Philo in the exegesis of the concerned places is quite loose and does not give grounds for the seeking such medium. The Philo’s ascetic orientation to exegesis, his connection to Greek ethical philosophy, willingness to use the biblical allegory, these and other factors may have influenced Nil to seek inspiration by the Jewish philosopher. The predicted borrowings had also their consequences. The copying Philonian thought led to take over the ideas borrowed by others, including the elements of Platonism and Stoicism.
    Źródło:
    Vox Patrum; 2018, 70; 25-44
    0860-9411
    2719-3586
    Pojawia się w:
    Vox Patrum
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Alegoria a alegoreza - przyczynek do dyskusji o poprawności terminów stosowanych w badaniach nad alegorezą grecką, żydowską i wczesnochrześcijańską
    Allegory and Allegoresis – a Contribution to the Discussion on the Correctness of the Terms Used in the Study of to the Greek, Jewish and Early Christian Allegoresis
    Autorzy:
    Zieliński, Jacek
    Powiązania:
    https://bibliotekanauki.pl/articles/43549477.pdf
    Data publikacji:
    2023
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II
    Tematy:
    allegory
    allegoresis
    alegoresis sacra
    alegoresis prophana
    Heraclitus the Allegorist
    Derveni Papyrus
    Philo of Alexandria
    Origen
    alegoria
    alegoreza
    Heraklit Alegoreta
    papirus z Derveni
    Filon Aleksandryjski
    Orygenes
    Opis:
    Celem niniejszego artykułu jest skonfrontowanie metody alegorezy greckiej (Heraklit Alegoreta) z alegorezą żydowską, zrekonstruowaną w oparciu o dzieła Filona Aleksandryjskiego i wczesnochrześcijańską (Orygenes). Rekonstrukcja ta pozwoliła mi, w części zatytułowanej alegoria a alegoresis, na postawienie następujących tez: po pierwsze, terminy alegoria i alegoreza, bez zasadnego powodu, stosowane są zamiennie lub mieszane. A przecież zabieg alegoryzowania (alegoria) różni się i to w sposób znaczący od metody alegoretycznej. Dlatego, postawiłem kolejne tezy: (1) o konieczności jednoznacznego odróżnienia powyższych procedur oraz (2) wprowadzenia konkretnych terminów pozwalających uchwycić różnicę między grecką, żydowską i wczesnochrześcijańską alegorezą. W tym celu wprowadziłem określenia stosowane w hermeneutyce, a mianowicie: alegoresis sacra i alegoresis prophana. W kolejnych częściach tekstu omówiłem specyficzne cechy każdego typu alegorezy starożytnej: greckiej, żydowskiej i chrześcijańskiej. Wszystkie trzy formy alegorezy mają na celu przedłożenie komentarza, który spełniałby standardy racjonalności wypracowane przez starożytną naukę (filozofię), tzn. wyeliminowania wszelkich nielogiczności, antropomorfizmów czy antropopatyzmów (w odniesieniu do Boga) oraz wydobycia z tekstu „Biblii” uniwersalnego przesłania. Różnica jaka się jednak między nimi wyłania, prowadzi do wniosku, że w przeciwieństwie do alegorezy greckiej, Filon i Orygenes postrzegają odmiennie wartość sensu dosłownego (litery tekstu) – dbając o jego zachowanie. Można zatem twierdzić, że u Orygenesa, metoda alegoretyczna uzyskała swą najpełniejszą czyli dojrzałą postać, (1) wskazując na trzy sensu tekstu: dosłowny (soma) moralny (psyche) i mistyczno-filozoficzny (pneuma) i (2) łącząc alegorezę sacra i prophana w jedną metodę odczytywania i interpretowania tekstu Pisma świętego.
    The purpose of this article is to contrast the method of Greek allegoresis (Heraclitus the Allegorist) with Jewish allegoresis, as reconstructed from the works of Philo of Alexandria and early Christianity (Origen). This reconstruction allowed me, in the section entitled allegory and allegoresis, to make the following theses: firstly, the terms allegory and allegoresis, without good reasons, are used interchangeably in the literature . And yet, the procedure of allegorising (allegory) a text differs significantly from the method of explaining the text in an allegorical way. For this reason, I have proposed a further theses of (1) the need to distinguish between the above procedures unambiguously and (2) to introduce specific terms to capture the difference between the Greek, Jewish and early Christian allegoresis. For this purpose, I have introduced concepts used in hermeneutics, namely: allegoresis sacra and allegoresis prophana. In the following sections of the article, I discussed the specific features of each type of ancient allegoresis: Greek, Jewish and Christian. All three forms of allegoresis aim to present a commentary that meets the standards of rationality developed by ancient science (philosophy), i.e. to eliminate all illogicalities, anthropomorphisms or anthropopathisms (with reference to God) and to extract a universal message from the text e.g. of the ‚Bible’. The difference that emerges between them, leads to the conclusion that, in contrast to the Greek allegoresis, Philo and Origenes recognize the validity of the literal sense (the letter of the text) in a different way; they make sure to preserve it . It can be claimed that with Origen the allegoretic method attained its fullest or mature form, (1) pointing to the three senses of the text: the literal (soma), moral (psyche), and mystical-philosophical (pneuma), and (2) combining the allegoresis sacra and prophana into a single method of reading and interpreting the text of the Scripture.
    Źródło:
    Vox Patrum; 2023, 86; 7-34
    0860-9411
    2719-3586
    Pojawia się w:
    Vox Patrum
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Potentia dei absoluta et potentia dei ordinata u Orygenesa? Nowa próba wyjaśnienia kontrowersyjnych fragmentów De principiis
    Potentia dei absoluta et potentia dei ordinata in Origen? A new attempt to explain the controversial fragments of De principiis
    Autorzy:
    Mrugalski, Damian
    Powiązania:
    https://bibliotekanauki.pl/articles/612076.pdf
    Data publikacji:
    2018
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II
    Tematy:
    Orygenes
    moc Boga
    potentia Dei absoluta
    potentia Dei ordinata
    nieskończoność Boga
    transcendencja Boga
    niepoznawalność Boga
    mądrość Boga
    Filon z Aleksandrii
    filozofia patrystyczna
    wpływy filozoficzne na doktrynę chrześcijańską
    Origen
    power of God
    infinity of God
    transcendence of God
    unknowability of God
    wisdom of God
    Philo of Alexandria
    patristic philosophy
    philosophical influences on Christian doctrine
    Opis:
    The medieval dispute over the absolute and the ordered, power of God (potentia Dei absoluta et potentia Dei ordinata) began with a tract by Peter Damian entitled De divina omnipotentia. One of the questions posed in this work was whether God could indeed do everything, including those things that God did not in fact do. The same question, and a similar answer, appears in Origen’s work Contra Celsum: God can do everything except that which is evil. The impossibility of doing evil, however, does not diminish the omnipotence of God, because evil, is by its very nature, non-being. Beyond that, Origen, in numerous statements appearing in his exegetical works, distinguishes between the absolute power of God, which is infinite, and the power of God that creates the world and operates within it, which has a certain God-given limit – that is, this power is adapted to the abilities of the creatures who receive it. The purpose of this article is to show that, in the light of the distinction of the potentia Dei absoluta and the potentia Dei ordinata, fragments of De principiis (II 9.1 and IV 4.8), in which a finite world and finite power of God are posited, can be interpreted in a new way. Many contemporary scholars, on the basis of these fragments, conclude that Origen inherited from the Greek philosophers a negative understanding of infinity as something imperfect, but the analysis carried out in this article shows something different. In talking about a certain range of God’s power, which is available to creatures, or in which creatures participate only partially, Origen does not actually exclude the proposition that, in God himself, power – existing in an absolute way – can be infinite.
    Źródło:
    Vox Patrum; 2018, 69; 493-526
    0860-9411
    2719-3586
    Pojawia się w:
    Vox Patrum
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Nieskończoność Boga u Orygenesa: przyczyna wielkiego nieporozumienia
    The infiniteness of God in Origen: a great misunderstanding
    Autorzy:
    Mrugalski, Damian
    Powiązania:
    https://bibliotekanauki.pl/articles/612720.pdf
    Data publikacji:
    2017
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II
    Tematy:
    nieskończoność Boga
    moc Boga
    wiedza Boga
    filozofia patrystyczna
    Orygenes
    Filon z Aleksandrii
    Klemens z Aleksandrii
    wpływ greckiej filozofii na chrześcijaństwo
    Platon
    Arystoteles
    Plotyn
    the infiniteness of God
    the power of God
    the knowledge of God
    patristic philosophy
    Origen
    Philo of Alexandria
    Clement of Alexandria
    the influence of Greek philosophy on Christianity
    Plato
    Aristotle
    Plotinus
    Opis:
    Many historians of ideas – philosophers and theologians – believe that the first thinker to introduce the concept of a positive understanding of the infiniteness of God was Plotinus. In Greek philosophy, however, something infinite was understood as “unfinished” and therefore “imperfect”. All the same, according to many scholars, Christianity took the concept of the infiniteness of God precisely from the founder of neo-Platonism. One of the reasons for which researchers of the doctrines of the ancient world persist in this thesis even today is the fact that, in the writings of Origen – who lived at the time of Plotinus – we find the expressions which might give readers the impression that God’s power is finite, since God brought into existence a finite number of created beings. This article argues that this widely-held interpretation is wrong. Philo and Clement, a Jewish and a Christian thinker, both of Alexandria – from whose doctrines Origen borrowed abundantly – wrote of an infinite God before Origen did. In the surviving works of Origen, moreover, he nowhere states explicitly that God’s power is finite, although it is true that, according to him, God created a finite number of creatures. The controversial thesis of a finite God is found only in fragments written by ancient critics of Origen’s teaching. A detailed analysis of Origen’s own original pronouncements on the nature, power and knowledge of God leads one to the conclusion that the fragments that have led many historians of ideas into confusion, either do not represent the views of Origen himself or present Origen’s teachings inaccurately. Moreover, in Origen’s surviving Greek writings, we find the term ¥peiron used in reference to God. This is precisely the term used by Greek philosophers to designate infinity. We may posit, then, that the concept of the infiniteness of God, positively understood, was born of the encounter of Greek philosophy with the Bible – that is, with the Jewish and Christian doctrines of the first centuries of the common era. Origen, who came slightly later, continued the thought of his predecessors and does not contradict them anywhere in his surviving works. What remains to be examined is the question of whether Plotinus himself made use of the work of Jewish and Christian thinkers in forming his doctrine of an infinite God, rather than those thinkers leaning on Plotinus, as is usually assumed.
    Źródło:
    Vox Patrum; 2017, 67; 437-475
    0860-9411
    2719-3586
    Pojawia się w:
    Vox Patrum
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
      Wyświetlanie 1-7 z 7

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