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Epistle to the Romans in the Catechesis of Cyril of Jerusalem. Ways of use and interpretation
No full textCyril of Jerusalem, the author of the Catechesis delivered to the catechumens and the newly baptized, gave the teachings of Jesus Christ on the basis of the Symbol in force in Jerusalem, and above all on the basis of the Holy Scriptures. He readily referred to the books of the Old and New Testaments, quoting literal citations or paraphrasing individual biblical ideas. Among the frequently quoted biblical books is also the St. Paul’s Epistle to the Romans, which was used by Cyril almost 40 times. Some of Paul’s statements were used as an element of the content link, while others are the starting point for presenting the wider context of Christian teachings to the audience. In most cases, these are literal quotes from the Letter to the Romans. It turns out that the statements of the Apostle of Nations constitute the basis for the interpretation of mainly the Trinitarian aspects of the Christian faith, because individual references serve to bring the listeners closer to the Three Divine Persons. Other quotes Cyril also uses to present some issues of Christian morality
The way to holiness according to Clement of Rome
No full textThe third successor of St. Peter on the see of the Roman ecclesiastic community, Clement of Rome, is the author of a letter addressed to the believers in Corinth. The content of this letter offers an essential witness concerning the problems in the initial stage of the history of the Church, especially in relation to its small particle in Corinth. One of the issues discussed by Clement is encouragement for the effort of inner perfection, i.e. holiness. His offer directed to the Corinthian community contains several stages which a Christian should undergo. The ascent to holiness, according to the Bishop of Rome, starts with acknowledgement of one’s guilts. This is a condition and basis for the next stage, i.e. penance and conversion. The final stage is built on the theological virtues of faith and hope. The concept of achieving holiness, offered by Clement of Rome, is close to other witnesses of that epoch: Didache and the letters of Ignatius of Antioch
Saint Clement of Rome on apostolic succession
No full text1910. anniversary of the death of Saint Clement of Rome, the third successor of Bishop of Rome, celebrated a few years ago († 101), became an opportunity to remind his teaching, which he left in the Epistle to the Corinthians, written by him. The content of this letter is an important witness of the emerging church organization. That, what was happening in Corinth and, without a doubt, in Rome, is one of the stages of the Church’s history of major importance. The contemporary situation related to the authority prompted the acceptance of the institutional proposal based on the Holy Scripture and the practice of the Apostles. Transferring saving mission “from hands to hands”, called apostolic succession, proved to be an extremely important achievement of the early Church to preserve its credibility in the following centuries. Saint Clement of Rome is one of the first witnesses of such message and he is also the author of this essential ecclesiological element. The letter that was sent to the inhabitants of Corinth contains the earliest foundations which, after years, become an essential criterion of Catholicism. The original foundations of theological thinking can be already seen in the teaching of Saint Clement. Many later theologians referred to this doctrine, adding further ecclesiological consequences emerging from it
The Biblical Basis for the Teachings about the Holy Spirit in the Catecheses of Cyril of Jerusalem
Get PDFTekst przedłożonego artykułu przedstawia nauczanie Cyryla Jerozolimskiego († 387) na temat Ducha Świętego w ramach jego interpretacji tzw. symbolu wiary stosowanego w Jerozolimie. Będąc autorem 18 katechez wygłoszonych do katechumenów i 5 skierowanych do neofitów, dwie z nich poświęcił przekazaniu nauki o Duchu Świętym. Są nimi Katecheza XVI i Katecheza XVII umieszczone w cyklu nauk katechetycznych przeznaczonych dla katechumenów. Analiza tekstowa tych katechez doprowadziła do wyselekcjonowania kilku aspektów tego nauczania, mającego charakter biblijnego udokumentowania przekazywanych wątków. Na uwagę zasługują kwestie związane z nazwami Ducha Świętego, z istotą trynitarnych relacji oraz Jego naturą i zbawczymi zadaniami. Poszczególne zagadnienia, jak wykazała analiza, ukazują Cyryla jako wytrawnego teologa i katechetę drugiej połowy IV wieku, a więc przez Soborem Konstantynopolitańskim, na którym dopiero została rozstrzygnięta nauka o Duchu Świętym w spisanym tam Credo.
The following article presents the teaching of Cyril of Jerusalem (†387) about the Holy Spirit as part of his interpretation of the so-called symbol of faith used in Jerusalem. Being the author of 18 catecheses delivered to the catechumens, and 5 others addressed to neophytes, he devoted two of them to teachings about the Holy Spirit. These are Catechesis XVI and Catechesis XVII included in the catechetical series for catechumens. Textual analysis of these catecheses led to the selection of several aspects of this teaching, elements linked by Cyril to biblical documentation of the issues conveyed. Noteworthy are fragments related to the names of the Holy Spirit, the essence of Trinitarian relationships, and the nature of His salvific tasks. Individual issues, as shown by the analysis, elucidate Cyril as a conscientious theologian and catechist of the second half of the fourth century. He was thus working before the Council of Constantinople, on which the study of the Holy Spirit as written down in the Credo had just been resolved
Christologica spei conceptio in Ignatii Antiocheni litteris
No full textHac in dissertatiuncula notiones „spes” et „spero” perpensae sunt atque rationes theologicae, quae de his nominibus efficiuntur. Vox „spes” in Litteris Ignatii Antio- cheni decies adhibita est, at vox „sperare” - quater. Ut de enumeratione evenit frequentiam harum non magnam esse. Vox „spes”, quam Ignatius in singulis textibus adhibuit, ad Christum attinet significatque Eius titulus. Aliquotiens utitur Ignatius hanc vocem in locutione „spes nostra”. Solummodo semel notio „spes” est adhibita ut significatio virtutis moralis. Enimvero vocabulum „sperare” bis significationem theologicam habet, quia ad Christum petinet
The kerygmatic dimension of the teaching about the Incarnation in Gregory of Nazianzus
No full textQuia Constantinopoli multi Arii et praesertim Apollinarii sectatores versabantur, Gregorius Nazianzenus tamquam episcopus iilius urbis veram doctrinam de Incarnatione exponere christianis ob retigiosas disputationes confusis voiuit
Christian Family as Domestic Church in the Writings of St. John Chrysostom
Get PDFTranslated by Wacław GrzybowskiJohn Chrysostom, the most famous preacher of the Eastern Empire, exerted an important
influence on the formation of family. In his homilies he instructed fathers and mothers about their pedagogical tasks, and spoke of religious upbringing of children, which was directly linked with the well being of Christian family. Commenting on St. Paul’s letters, he started propagating the idea of “domestic church”, since it performs the role of a place where sanctification of human being occurs.
The father of the family performs in such situation the tasks of a bishop, i.e. a guide in religious life. He should take care of the reading of the Holy Scriptures, the practice of prayer and catechetical
teaching, which lead to proper level of faith and Christian morality. According to Chrysostom,
systematic introduction of these religious practices in the family contributes to increase in piety among members, as well as social responsibility. The well formed family offers proper foundation for the transmission of religious tradition and significant link in social relations
Recommendations and encouragement to perfect life in the correspondence of Gregory of Nazianzus
No full textThe text of the article is an analysis of Gregory of Nazianzus’ comments on Christian perfection. They were selected from his letters written in his family regions after returning from Constantinople, where he occupied for two years the position in the episcopal capital. It was a period of almost ten years of his life, until his death in 390, in which he contacted many people mainly through letters, because weak health prevented him from traveling frequently. The analysis of the letters showed that the threads containing recommendations, warnings, cautions, and encouragements were numerous in them. They have been divided in three categories of addresses, i.e. clergy and monks, lay people and family members. Depending on the situation, the needs of addressees, their spiritual disabilities, or even their progress on the path to perfect living, Gregory demonstrated the skills of good spiritual help. His sensitivity to human problems, related to everyday life, triggered his concern for their proper evaluation. All human activity was perceived by him in terms of God’s providence and eternal life. He considered the abidance of Christian principles to be the duty of every follower of Jesus Christ, so he had made efforts to ensure that the recipients of his letters were not indifferent to spiritual values
The Attitude of Gregory of Nazianzus towards the Laity in the Light of His Letters of Protection
No full textGregorius Nazianzenus 245 litteras scripsit. Sunt inter has 58 litterae commendaticiae, quae ad administratores publicos, amicos et episcopos scriptae sunt. Talis numerus litterarum missarum ad homines notos cognitosque in laicorum rebus indicat Gregorium plenum amoris curaeque erga indigentes fuisse. Omnibus semper ad auxilium ferendum promptus erat
Conditions for Good Fasting According to Selected Greek Writers of the 4th and 6th Centuries
No full textPraktykowanie postu wśród wyznawców Jezusa Chrystusa należało do istotnych czynności ascetycznych już od pierwszych pokoleń chrześcijaństwa, ponieważ to zalecenie pojawiło się w nauczaniu Zbawiciela. Dlatego pasterze tamtych czasów na różne sposoby zachęcali członków swoich wspólnot do podjęcia okresowego postu, niezależnie od ich zróżnicowanego podejścia do jego przestrzegania. O obecności zagadnienia postu w życiu kościelnym tych wspólnot świadczą teksty homilii, mów i traktatów, w których zamieszczone są zachęty kierowane do wiernych opisujące sposoby przestrzegania zasad postu oraz jego uzdrawiające wartości. Do autorów, którzy zajmowali się tymi kwestiami należeli m.in. Asteriusz z Amazji (IV-V w.), Marek Mnich (V w.), Pseudo-Jan Chryzostom (V-VI w.) oraz Pseudo-Euzebiusz z Aleksandrii (V-VI w.). Pozostawili w swoich mowach wiele informacji z zakresu duchowości chrześcijańskiej, a także liczne wskazówki praktycznego podejścia dotyczące wprowadzenia postu w codzienne życie. Przedłożony tekst zawiera opis etapu wstępnego, czyli charakterystyki warunków i wymogów do podjęcia postu, które ostatecznie mają przynieść wymierne korzyści dla duszy i ciała. Z tych względów autorom tych mów zależało na ukształtowaniu świadomości swoich odbiorców do pozytywnego nastawienia wobec postu.The practice of fasting among the followers of Jesus Christ was a significant ascetic activity starting from the first generations of Christianity, because this recommendation appeared in the teaching of the Saviour. That is why spiritual shepherds of those times variously encouraged members of their communities to fast from time to time, regardless of their diverse attitudes to it. The presence of the issue of fasting in the ecclesiastical life of those communities is evidenced by homilies, speeches and treatises, in which the faithful are told how to perceive the principles of fasting and its healing properties. The authors who dealt with those issues were, for example, Asterius of Amasea (4th–5th c.), Marcus Eremita (5th c.), Pseudo-Chrysostom (5th–6th c.) and Pseudo-Eusebius of Alexandria (5th–6th c.). In their writings, they left a lot of information on Christian spirituality, as well as numerous pieces of practical advice regarding the inclusion of fasting in everyday life. The presented text contains a description of the initial stage, i.e., the conditions and requirements for undertaking fasting, which ultimately are expected to bring measurable benefits to the soul and body. For these reasons, the authors of these speeches wanted to raise the awareness of their recipients for them to form a positive attitude towards fasting
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