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    Tytuł:
    Natura ludzka jako zagubiona owca w nauczaniu Ojców Kościoła
    Human nature as the lost sheep according to the Fathers of the Church
    Autorzy:
    Przyszychowska, Marta
    Powiązania:
    https://bibliotekanauki.pl/articles/612272.pdf
    Data publikacji:
    2012
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II
    Tematy:
    Ojcowie Kościoła
    natura ludzka
    zagubiona owca
    Fathers of the Church
    human nature
    lost sheep
    Opis:
    It may seem that the main goal of the parable of the lost sheep (Mt 18, 12-14; Lk 15, 4-7) is to make us aware how much God loves sinners and how deeply He wants to regain them. The Fathers of the Church, of course, knew that kind of interpretation, nevertheless very early in history they started to apply a completely different explanation to the lost and found sheep. Already in the 2nd century we can find the statement that the sheep is not a single sinner but the entire human nature, which got lost through the original sin committed by Adam and was found and renewed thanks to the incarnation of God’s Son. In the Antiquity, it was universally believed that human life had a common dimension. That belief was a great part of ancient philosophy as well as the biblical tradition. Some of the Fathers understood the communion even deeper than others as they imagined the humanity as a living organic entity. The concept of the ontological unity of human nature was developed mostly by three Fathers: Irenaeus (2nd century), Methodius of Olympus (died c. 311) and Gregory of Nyssa (died c. 394). All three of them used the parable of the lost sheep as an example that could explain this doctrine. Besides, two more Fathers, Origen and Ambrose of Milan, spoke about the unity of the humanity when they explained the parable of the lost sheep, though their interpretation of this unity is completely different. However all five Fathers have something in common, which allows me to compare their deliberations on the parable together.
    Źródło:
    Vox Patrum; 2012, 57; 521-533
    0860-9411
    2719-3586
    Pojawia się w:
    Vox Patrum
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Ontyczne konsekwencje grzechu Adama w ujęciu Maksyma Wyznawcy
    Ontical consequences of Adam’s fall – Maximus the Confessor’s interpretation
    Autorzy:
    Kochańczyk-Bonińska, Karolina
    Powiązania:
    https://bibliotekanauki.pl/articles/613086.pdf
    Data publikacji:
    2013
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II
    Tematy:
    Maksym Wyznawca
    grzech pierworodny
    grzech Adama
    natura ludzka
    afekty
    Maximus the Confessor
    original sin
    Adam’s sin
    human nature
    passibility
    Opis:
    Maximus the Confessor points out that Adam’s sin totally changed the mode of existence of human nature, which has since been proliferated via procreation involving sensual pleasure. The focus on sensual pleasure is the primary consequence of Adam’s sin. Sensual experiences are not sinful as such though they are particularly vulnerable to Satan’s temptations. It is particularly dangerous when our will is weakened and inclined to choose evil. That is why Maximus links pleasure with suffering and death which are consequences of Adam’s turning to pleasure – pleasure which at the same time caused his separation from God. Despite of passibility, corruption of will and death, which directly affect human nature, there are other consequences of Adam’s sin that involve the universe as a whole. These are five divisions which destroy harmony in the cosmos: the division between man and woman, created and uncreated, sensual and intelligible, earth and heaven, settled world and paradise.
    Źródło:
    Vox Patrum; 2013, 59; 295-302
    0860-9411
    2719-3586
    Pojawia się w:
    Vox Patrum
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Obrona integralnego człowieczeństwa Chrystusa przeciw apolinaryzmowi w dziełach Epifaniusza z Salaminy
    Defence of the integrity of Christ’s human nature against Apollinarism in the writings of Epiphanius of Salamis
    Autorzy:
    Pancerz, Roland Marcin
    Powiązania:
    https://bibliotekanauki.pl/articles/612938.pdf
    Data publikacji:
    2017
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II
    Tematy:
    Epifaniusz z Salaminy
    chrystologia
    apolinaryzm
    natura ludzka Chrystusa
    ludzkie uczucia i wiedza Chrystusa
    jedność Wcielonego Słowa
    Epiphanius of Salamis
    Christology
    Apollinarism
    Christ’s human nature
    the human feelings and knowledge of Christ
    unity of the incarnate Logos
    Opis:
    Epiphanius of Salamis was one of the Church Fathers, who reacted resolutely against incorrect Christology of Apollinaris of Laodicea. The latter asserted that the divine Logos took the place of Christ’s human mind (noàj). In the beginning, the bishop of Salamis tackled the problem of Christ’s human body, since – as he told himself – followers of Apollinaris, that arrived in Cyprus, put about incorrect doctrine on the Saviour’s body. Among other things, they asserted it was consubstantial with his godhead. Beyond doubt, this idea constituted a deformation of the original thought of Apollinaris. Anyway, Epiphanius opposing that error took up again expressions, which had been employed before by the Apostolic Fathers and Apologists in the fight against Docetism. Besides, Epiphanius told that some followers of Apollinaris denied the existence of Christ’s human soul (yuc»). Also in this matter, in all probability, we come across a deformation of the original doctrine of the bishop of Laodicea. A real controversy with Apollinaris was the defence of the human mind of the Saviour. Epiphanius emphasized that He becoming man took all components of human nature: “body, soul, mind and everything that man is”, in accordance with the axiom “What is not assumed is not saved” (Quod non assumptum, non sanatum). A proof of the integrity of human nature was the reasonable human feelings the Saviour experienced (hunger, tiredness, sorrow, anxiety) as well as knowledge he had to gain partly from experience, which was witnessed by Luke 2, 52. In the latter question, the bishop of Salamis was a forerunner of contemporary Christology. The fact that Epiphanius admitted a complete human nature in Christ didn’t bring dividing the incarnate Logos into two persons. Although the bishop of Salamis didn’t use technical terms for the one person of Jesus Christ, he outlined nonetheless the idea of the hypostatic union in his own words, as well as through employing the rule of the communicatio idiomatum. The ontological union of the divine Logos with his human nature assured Christ’s holiness, too.
    Źródło:
    Vox Patrum; 2017, 68; 253-269
    0860-9411
    2719-3586
    Pojawia się w:
    Vox Patrum
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
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