scholarly journals „Uporządkujcie we mnie miłość” (Pnp 2, 4, LXX) w egzegezie wybranych autorów wschodu i zachodu

Vox Patrum ◽  
2018 ◽  
Vol 67 ◽  
pp. 477-497
Author(s):  
Arkadiusz Nocoń
Keyword(s):  
Augustine Of Hippo ◽  
Gregory Of Nyssa ◽  
Moral Aspect ◽  
Theodoret Of Cyrus ◽  
In Christ ◽  
East And West ◽  
Biblical Texts ◽  
The Aesthetic ◽  
John Cassian

“You set charity in order in me” (Song 2:4, LXX) is one of the most funda­mental biblical texts for the concept of the ordo caritatis. The Author seeks to examine how this text was read in the East and West, analysing the commen­tary of three Greek authors (Origen, Gregory of Nyssa and Theodoret of Cyrus), and three Latin authors (Augustine of Hippo, John Cassian and Apponius). There commentaries, he notes, agree with one another for the most part, and refer more or less to Origen’s exegesis of this verse. However, some differences can be noted. The Eastern Fathers, for example, hold that, in the order of charity, the criterion of merit is more important than the criterion of blood relationship; that is to say, the greater love is to be shown to those who have been born in Christ (cf. 1Cor 4:15) over those born of the flesh. Only the Eastern Fathers explore what the ordo caritatis means also in relation to one’s enemies. The Western Fathers, for their part, tend to underline the moral aspect of the ordo caritatis, insofar as upholding that order is virtue, while infringing it is sin. In this regard, a casuistic approach can occur in their commentary more frequently than in those of the Eastern Fathers. The novelty of the commentaries of the Western Fathers is also found in their reflection on the ordo caritatis within the Holy Tri­nity, as well as the manner in which they expand the embrace of this order to other categories of people: friends, fellow citizens, strangers. Some of the Western Fathers (Apponius) apply the ordo caritatis not only to people but also to works of mercy, while others (Augustine) bring out the aesthetic element in the ordo caritatis, noting that the effect of order of any kind, including the order of charity, is beauty.

scholarly journals Pochodzenie i upadek człowieka w "Traktatach wielkanocnych" św. Gaudentego z Brescii

Vox Patrum ◽  
2013 ◽  
Vol 60 ◽  
pp. 111-122
Author(s):  
Bazyli Degórski
Keyword(s):  
Human Being ◽  
Augustine Of Hippo ◽  
Gregory Of Nyssa ◽  
The Creation ◽  
John Cassian ◽  
Evagrius Ponticus

The article surveys the teaching of Gaudentius on anthropology and especially on the Creation of human being and his primordial fall. The doctrine of St. Gaudentius recalls that of the Fathers, since he was de­pending on them and at the same time he had an influence on their works, so he can be inserted in a theological sequence: Origen (ca. 185-254), Basil of Caesarea (329-379), Gregory of Nyssa (335-395), Ambrose (339-397), Evagrius Ponticus (345-399), Philastrius (died ca. 397), Gaudentius (died 410), Augustine of Hippo (354-430), John Cassian (360-435), Quodvultdeus (died 454). The anthropological teaching of St. Gaudentius is an essential part of the wider Patristic Tradition, from which he takes exegetical elements, while at the same time providing many original insights.

Exodus

2019 ◽  
pp. 546-560
Author(s):  
Michael Graves
Keyword(s):  
Fourth Century ◽  
1 Corinthians ◽  
Augustine Of Hippo ◽  
Gregory Of Nyssa ◽  
Key Points ◽  
The New Testament ◽  
Theodoret Of Cyrus ◽  
Allegorical Interpretation ◽  
The Devil ◽  
Figurative Interpretation

Christian writers of the second and third centuries adopted the figurative interpretation of the Exodus presupposed by the New Testament, adding new figural readings and articulating a theology of the Exodus as spiritual salvation. Tertullian in particular follows the lead of 1 Corinthians 10 and connects Israel’s crossing the sea to baptism. Origen creates a coherent allegorical interpretation of the entire Exodus story by filling out details in the rest of the narrative in keeping with the theme of Christian salvation. Later authors who devote significant exegetical attention to the Exodus include Gregory of Nyssa, Ephrem the Syrian, Theodoret of Cyrus, and Augustine of Hippo. Key points of discussion include the Passover, baptism through the sea, and the hardening of Pharaoh’s heart. By the fourth century, a standard Christian reading of the Exodus appears in a wide variety of sources, depicting Israel’s exodus from Egypt as a figural representation of salvation from the devil and sin, towards virtue and communion with God.

scholarly journals The Nature of Theology and the Extent of the Atonement

Perichoresis ◽  
2018 ◽  
Vol 16 (4) ◽  
pp. 3-18
Author(s):  
Stephen R. Holmes
Keyword(s):  
Fourth Century ◽  
Gregory Of Nyssa ◽  
2 Corinthians ◽  
Doctrine Of The Trinity ◽  
Scriptural Exegesis ◽  
Biblical Texts ◽  
The Relationship ◽  
English Baptist ◽  
The Trinity

Abstract This article considers the post-Reformation debates over the extent of the Atonement. It traces the origins of these debates from the articles of the Arminian Remonstrance of 1610 through the declarations of the supporters of the Synod of Dort in 1618-19. The debate is then considered in relation to an English Baptist context, and specifically the exegetical dispute over the meaning of the word ‘all’ in 2 Corinthians 5:14-15 and Romans 3:23-4. Three options are examined and the various difficulties in arbitrating between these various interpretations. Recognising these difficulties, the article goes on to explore the relationship between scriptural exegesis and theology with reference to the formulation of the ecumenical doctrine of the Trinity in the fourth century. It argues that while theology should always attempt to be consistent with the exegetical data on occasion it proves inconclusive, as in the case of the debate over the extent of the atonement. In such cases the role of theology becomes one of mediation as it seeks a way of reading the texts of Scripture that allows them to be heard without contradicting each other. Again, this is illustrated from the fourth century and the Christology of Basil of Caesarea and Gregory of Nyssa. Returning to the question of atonement with this understanding of the task of theology the article seeks to propose a way to reconcile the biblical texts which speak of the atonement as both universal and limited.

scholarly journals The requirement of the law fulfilled in Romans 8:4

2014 ◽  
Vol 48 (1) ◽  
Author(s):  
Dirk J. Venter
Keyword(s):  
Moral Aspect ◽  
The Gift ◽  
In Christ ◽  
The Law ◽  
Point Of Reference ◽  
Romans 8

God effects the fulfilment of the requirement of the law through the agency (mission) of Christ. Those ‘in him’ are the point of reference in whose favour the law’s requirement is fulfilled, with the effect that they are no longer obligated to Torah. Being ‘in Christ’ they, nonetheless, are also envisioned as living in a way that corresponds to what Torah would have required of them, had they still been subject to it, but they are now being governed and empowered by the Spirit. Consequently their lives give expression to the ultimate (singular) requirement and intention (δικαίωμα) of Torah. The fulfilment of the requirement of the law refers to the purpose of the law as a whole, and not only of the ‘moral’ aspect, often anachronistically separated from the ‘cultic’ aspect. Ultimately, God who originally gave Torah now effected the fulfilment of its intention − something that had been unrealised before the mission of Christ and the gift of the Spirit due to the incapability of the law.Die vervulling van die wet se vereiste in Romeine 8:4. God bewerk die vervulling van die wet se vereiste (δικαίωμα) deur die bemiddeling van (die sending van) Christus. Dié wat ‘in Christus’ is, is die begunstigdes van die feit dat die vereiste van die wet vervul is, met die gevolg dat hulle nie meer aan die bepalinge van Tora as sodanig onderhewig is nie. Aangesien hulle ‘in Christus’ is, word dit egter voorsien dat hulle steeds sodanig sal leef dat dit ooreenstem met wat Tora in beginsel van hulle sou vereis indien hulle steeds daaraan onderhewig was, maar dat hulle dit nou vanweë die heerskappy en bekragtiging van die Gees uitleef. Gevolglik gee hulle lewens gestalte aan die uiteindelike (enkelvoudige) doel en vereiste (δικαίωμα) van Tora. Die vervulling van die wet se vereiste verwys nie na die vervulling van slegs die ‘morele’ vereistes nie, maar ook na dít wat dikwels op anachronistiese wyse as die ‘seremoniële’ wet afgesonder word. Uiteindelik het God, wat Tora oorspronklik daargestel het, die vervulling van die wet se bedoeling gerealiseer − iets wat vanweë die onvermoë van die wet ongerealiseerd gebly het in die epog voor die koms van Christus en die gawe van die Gees.

Presence and absence of προαίρεσις in Christ and saints according to Maximus the Confessor and parallels in Neoplatonism

2018 ◽  
Vol 111 (1) ◽  
pp. 39-54
Author(s):  
Grigory Benevich
Keyword(s):  
The State ◽  
Christian Tradition ◽  
Gregory Of Nyssa ◽  
In Christ ◽  
Presence And Absence ◽  
Natural Will ◽  
Maximus The Confessor

Abstract The article shows that prior to the debate with the Monothelites, Maximus the Confessor followed the Christian tradition going back to Gregory of Nyssa in recognizing the presence of προαίρεσις in Christ and the saints. Later during the debate, Maximus declined to apply προαίρεσις to Christ and started to speak about the deactivation of προαίρεσις in the saints in the state of deification. Maximus was the first Orthodox author who distinguished deliberate choice (προαίρεσις) and natural will (θέλημα), and defended the presence of natural will in Christ according to His humanity. At the same time, the opposition of desire (βούλησις) and deliberate choice (προαίρεσις) can be found in some Neoplatonists, such as Iamblichus, Proclus, and Philoponus. Iamblichus and Proclus rejected the presence of προαίρεσις in the gods and god-like humans, admitting only the presence of βούλησις - the desire for the Good. Thus, the evolution of the doctrine of Maximus the Confessor, regarding the application of προαίρε- σις to Christ and the saints, finds a parallel doctrine (and even possibly a source) in Neoplatonism.

Raised on Christian Milk

2017 ◽  
Author(s):  
John David Penniman
Keyword(s):  
Roman Empire ◽  
Cultural Context ◽  
Augustine Of Hippo ◽  
Gregory Of Nyssa ◽  
Early Christian ◽  
Greco Roman ◽  
Wide Range ◽  
Food And Feeding ◽  
Religious Cultures ◽  
Corinthians 3

What if the idea that “you are what you eat” weren’t a simple metaphor? What if it revealed a deeper medical, moral, and religious history about the relationship between food and the soul? In the early Roman Empire, food (and especially breast milk) was invested with the power to transfer characteristics, improve intellect, and establish bonds of kinship. Ancient Jews and Christians participated in this discourse surrounding the symbolic power of food and feeding. This book explores the legacy and complex history of food, feeding, and the formation of ancient religious cultures. Highlighting the apostle Paul’s reference to breastfeeding in 1 Corinthians 3, the book argues that this metaphor must be viewed as the result of social ideologies and embodied practices focused on the feeding of infants that were prominent throughout the Greco-Roman world. Drawing upon Paul and this broader cultural context, a wide range of early Christian authors (including Irenaeus of Lyon, Clement of Alexandria, Origen, Gregory of Nyssa, and Augustine of Hippo) used milk and solid food to think about how humans become what they eat—for good or for ill. In so doing, the book demonstrates the deep connection between “eating well” and “being well” for diverse models of growth, education, and identity within early Christianity.

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