scholarly journals The Existential and Anthropological Semantics of the Word in Late 17th-Century Sermons

2020 ◽  
Vol 8 (1) ◽  
Author(s):  
Anastasia Nesterova
Keyword(s):  
Spiritual Development ◽  
17Th Century ◽  
Alternative Interpretation ◽  
Point Of View ◽  
Integrated System ◽  
Church Fathers ◽  
John Chrysostom ◽  
Comprehensive Text ◽  
True Knowledge ◽  
The Church

This article describes the semantics of the word concept, which is represented in late 17th-century homiletic texts. It is defined by the topics of sermons in terms of their ontological and anthropological content, which is characterised by specific features depending on the author. The article mostly focuses on Statir, an extensive and little-studied collection of sermons written by an anonymous author on the Stroganov patrimonial estate. The text is of considerable scholarly interest because of its high artistic level and the author’s fresh view on the traditional aspects of religious life. His sermons actualise the concept of the word on three levels: the Divine Word – the word of the Church Fathers – the sermon word of the clergyman. The three levels are arranged in a hierarchical chain, whose first link is the Word spoken by God the Father (God the Son) and the Gospel, while the next is represented by the teachings of the Holy Fathers. Each new link is the priest’s word, which is reflected in sermons addressing the parish and readers of the collections. These levels are fully represented in the sermon Word 35. Teaching for the Day of the Three Hierarchs: Basil the Great, Gregory the Theologian, and John Chrysostom. Praise of their Care for the Flock. And about the False Shepherds, and on Heretics, and on the Existing Schismatics. The reader joins in the praise of the three hierarchs and theologians to whom the sermon is devoted. It dwells on the topics of the teaching word, the transformative word, and the role of the clergyman in the process of relaying the truth and criticism of tendencies deviating from the Church and offering an alternative interpretation of its dogma. The word concept is also studied in Food for the Soul (Rus. Obed Dushevnyi), a sermon collection written by Simeon Polotsky, which was familiar to the author of Statir as can be seen from the references. The author of the article carries out comprehensive text analysis and examines the historical and cultural content of the preaching texts. Features of the thematic content of the sermon are examined through the rhetorical structure of a separate work. The study demonstrates that for the author of Statir, the semantics of the multi-level word concept is primarily associated with the categories of continuity, transmission of true knowledge, and transformation of reality. The word is a key to salvation capable of confronting the unrighteous word and directing believers’ lives (in contrast to the word in Food for the Soul where it appears as a resource, a specific fuel required for the spiritual development of the recipient). In the sermon Teaching for the Day of the Three Hierarchs, the author builds a complex system of arguments designed to convince the readers of the need to learn the word of truth through sacred texts and curb the spread of false teachings. Using extensive metaphors and creatively processing sources, the author engages the recipients in the space of teachings and convinces them to adopt his point of view. The sermon resembles a fluent multidimensional conversation, whose themes form a network and are combined into an integrated system by the word concept.

Freski fundacji Władysława II Jagiełły w kolegiacie wiślickiej

2021 ◽  
Author(s):  
Piotr Ł. Grotowski
Keyword(s):  
World War I ◽  
Old Testament ◽  
17Th Century ◽  
Church Fathers ◽  
World War ◽  
Poor Condition ◽  
John Chrysostom ◽  
Side Walls ◽  
The Church

Orthodox frescoes founded by King Ladislaus II Jagiello (1386–1434) in the collegiate church in Wiślica have come down to us in a very poor condition. Covered by plaster as early as at the turn of the 17th century, they remained unknown until World War I, when, after a heavy bombardment, fragments of paintings reappeared from beneath white paint. A careless restoration brought about further damages, mostly on the surface of the paintings, and presently only about forty percent of the original murals is still visible in the presbytery of the church. Nevertheless, the general layout of the iconographic programme can be reconstructed based on the preserved fragments. Although the ceiling had to be rebuilt after the war, on the basis of its restorers’ testimonies it is possible to reconstruct the themes connected with Christ’s eternal glory in Heaven. Side walls were originally divided into five (or six) zones, while the semi-octagonal gothic apse into two zones. The upper parts of the side walls were covered with the images of the Church Fathers. Only the images of John Chrysostom and Basil of Caesarea survived on the S wall. Below, a row of prophets surrounded the whole presbytery. Their images are much better preserved. The figures of Isaiah, Solomon, Zechariah the Younger, Abdias (?), Micah, Amos, Elijah, Elisha, Habakkuk and Jonah are identifiable, mostly thanks to the scrolls with the texts of their prophecies. Their images were supplemented with the busts of Old Testament patriarchs shown in a clypei on the inner side of the triumphal arch; only four of them have survived (Melchizedek, Job?, Aaron and Hur).

scholarly journals Jan Chryzostom objaśnia "Hymn o miłości" [1Kor 13] (In I Epistolam ad Corinthios hom. 33-34)

Vox Patrum ◽  
2008 ◽  
Vol 52 (1) ◽  
pp. 291-315
Author(s):  
Jan Iluk
Keyword(s):  
Roman Empire ◽  
Church Fathers ◽  
The Road ◽  
Shortest Route ◽  
John Chrysostom ◽  
Christian Love ◽  
The Times ◽  
Autumn And Winter ◽  
The Church

In 1CorHom, edited in the autumn and winter of 392 and 393 AD, John Chrysostom found a natural opportunity to return to his numerous utterances on the role of love in the lives of people. Obviously, the opportunity was the 13“ chapter of this Letter - The Song of Love. Among his works, we will find a few more smali works which were created with the intention of outlining the Christian ideał of love. Many of the contemporary monographs which were devoted to the ancient understanding of Christian „love” have the phrase „Eros and Agape” in their titles. In contemporary languages, this arrangement extends between sex and love. Both in the times of the Church Fathers (the 4th century AD) and currently, the distance between sex and love is measured by feelings, States and actions which are morę or less refined and noble. The awareness of the existence of many stops over this distance leads to the conviction that our lives are a search for the road to Agape. As many people are looking not so much for a shortcut but for a shorter route, John Chrysostom, like other Church Fathers, declared: the shortest route, because it is the most appropriate for this aim, is to live according to the Christian virtues that have been accumulated by the Christian politeia. There are to be found the fewest torments and disenchantments, although there are sacrifices. Evangelical politeia, the chosen and those who have been brought there will find love) - as a State of existence. In the earthly dimension, however, love appears as a causative force only in the circle of the Christian politeia. Obviously, just as in the heavenly politeia, the Christian politeia on earth is an open circle for everyone. As Chrysostom’s listeners and readers were not only Christians (in the multi-cultural East of the Roman Empire), and as the background of the principles presented in the homilies was the everyday life and customs of the Romans of the time, the ideał - dyam] - was placed by him in the context of diverse imperfections in the rangę and form of the feelings exhibited, which up to this day we still also cali love. It is true that love has morę than one name. By introducing the motif of love - into deliberations on the subject of the Christian politeia, John Chrysostom finds and indicates to the faithful the central force that shaped the ancient Church. This motif fills in the vision of the Heavenly Kingdom, explains to Christians the sense of life that is appropriate to them in the Roman community and explains the principles of organised life within the boundaries of the Church. It can come as no surprise that the result of such a narrative was Chrysostonfs conviction that love is „rationed”: Jews, pagans, Hellenes and heretics were deprived of it. In Chrysostonfs imagination, the Christian politeia has an earthly and a heavenly dimension. In the heavenly politeia, also called by him Chrisfs, the Lord’s or the

scholarly journals Początki mowy u małych dzieci w koncepcjach rzymskich intelektualistów, Augustyna i Jana Chryzostoma

Vox Patrum ◽  
2009 ◽  
Vol 53 ◽  
pp. 245-258
Author(s):  
Juliusz Jundziłł
Keyword(s):  
Parental Consent ◽  
Church Fathers ◽  
Language Deprivation ◽  
John Chrysostom ◽  
History Of ◽  
The Times ◽  
Speech Defects ◽  
The Church ◽  
Selection Of ◽  
Moral Philosophers

The paper is a preliminary outline of the history of views on the teaching of speech to children in ancient thinkers, especially Aristotle, Romans from the times of Republic and Empire, as well as the Church Fathers, especially Western, inclu­ding Augustine in order to determine what John Chrysostom wrote and said on that subject. All the above-mentioned were not really interested in teaching speech to infants and children but in the physiology of this phenomenon (especially Aristotle) and creating the most favorable environment for the shaping of speech through the selection of nannies and child minders. There were no attempts, as Augustine aptly wrote, to teach speech consciously; it was the child himself that had to associate the sound with its material, meaningful background through ob­servations and repeating experiences. What is more, both moral philosophers and Church Fathers described in a friendly manner (also Chrysostom) talking to chil­dren using a special, childlike language since it pleased and still pleases adults, although spoils the way children speak. The Classic Antiquity, which took care about the proper speech and promoted (like Church Fathers) rhetoric in everyday life and science, forgot about the basics, the process of creating speech, which re­sulted from depreciation of the first stage of children’s life, condemned to contacts with slaves – nannies. It was only the school age that stirred up stronger emo­tions but, as some moral philosophers wrote, children already had speech defects, among others, because of parental consent for the language deprivation.

George of Trebizond

2019 ◽  
Author(s):  
John Monfasani
Keyword(s):  
Church Fathers ◽  
Clement Of Alexandria ◽  
Latin West ◽  
John Chrysostom ◽  
The World ◽  
Papal Court ◽  
The One ◽  
Significant Figures ◽  
The Church ◽  
Latin Work

George of Trebizond (born in Crete, very probably in Candia [modern Heraklion], 4/5 April 1396; died, Rome, after 28 November 1473) was one of the most significant figures of the Renaissance. He emigrated to Venice in 1416 and established himself with remarkable rapidity as a teacher of Latin and rhetoric in Venice and the Veneto. In the late 1430s he entered the papal court, then resident in Florence. In 1444, after the papacy had returned to Rome, he gained the office of papal secretary and spent the rest of his life, apart from some notable absences, in the Eternal City. Already by 1434 he had published what became one of the classic Neo-Latin texts of the Renaissance, the Rhetoricorum Libri V, to which in Florence in the late 1430s he added the Isagoge Dialectica, which in turn became a best seller to the mid-16th century. Once arrived in Rome, however, George embarked on a new career as a translator from the Greek, becoming in the end one of the greatest of Renaissance translators. Between 1442 and 1459, he translated most of the Aristotelian corpus, Plato’s Laws and Parmenides, Ptolemy’s Almagest, Demosthenes’ Oration on the Crown, and the Church Fathers Basil the Great, Clement of Alexandria, Eusebiusof Caesarea, Gregory Nyssenus, and John Chrysostom. Then, in the 1450s and 1460s, he got involved in the Renaissance Plato-Aristotle controversy, writing the first major Latin work in the controversy, the Comparatio Philosophorum Platonis et Aristotelis, which is a passionate defense of Aristotle and condemnation of Plato and the spread of Platonism in the Latin West. Underlying George’s attack on Plato was an apocalyptic vision that demonstrably motivated him from the 1430s to the 1460s, when he went to Constantinople to convert Mehmed the Conqueror to Christianity in order to save the world from the onslaught of Gog and Magog. Upon his return to Rome in 1466, his extravagant praise of Mehmed resulted in his spending four months in jail under suspicion of treason. In August 1469, his great opponent, Cardinal Bessarion (b. 1403–d. 1472), came out with the In Calumniatorem Platonis, which successfully set the parameters of the Plato-Aristotle controversy for the rest of the Renaissance. George outlived Bessarion and remained famous throughout the Renaissance, but because the unique 1523 printing of his Comparatio was so miserably done (based on an enormously flawed manuscript to which the editor added a new set of errors), in the end he lost the one great intellectual-theological battle of his life.

scholarly journals Небесният симпозиум. Коментарите към Йов 1:6 във византийската и славянската традиция

2016 ◽  
Vol 16 ◽  
pp. 67-81
Author(s):  
Искра [Iskra] Христова-Шомова [Khristova-Shomova]
Keyword(s):  
Fifteenth Century ◽  
Human Life ◽  
Church Fathers ◽  
Book Of Job ◽  
The Balkans ◽  
The Bible ◽  
John Chrysostom ◽  
Saint John ◽  
Saint John Chrysostom ◽  
The Church

Celestial symposium: Commentaries to the Book of Job 1:6 in the Byzantine and Slavic traditionsJob 1:6 is one of several places in the Bible where God’s sons (celestial beings) are men­tioned: “One day the sons of God came to present themselves before the Lord, and Satan also came among them.” Numerous commentaries of the Church Fathers were included in the Greek catena to the Book of Job. Some of these were not written specially as commentaries to this passage but are extracts from works commenting the nature of the angels, their place in God’s providence and their role in human life. The author then goes on to discuss the two Slavic translations that were made of the catena. The first one comprises the majority of the texts included in the Greek catena, while the second one contains only two small passages from commentaries of Saint John Chrysostom and Olympiodoros. The article provides a comparison between Slavic texts, which were translated from Greek in the Balkans at the same time: in the late fourteenth or early fifteenth century. Several miniatures from medieval Greek manuscripts, which illustrate the Celestial symposium, are represented at the end of the article. Niebiańskie sympozjum. Komentarze do Księgi Hioba (1, 6) w bizantyńskiej i słowiańskiej tradycjiWerset 1,6 Księgi Hioba jest jednym z wielu miejsc w Biblii, w którym wspomina się synów Bożych: „Zdarzyło się pewnego dnia, gdy synowie Boży udawali się, by stanąć przed Panem, że i szatan też poszedł z nimi”. Ogromna liczba komentarzy Ojców Kościoła do Księgi Hioba została zawarta w greckiej katenie. Niektóre z nich nie zostały napisane jako bezpo­średni komentarz do tego wersetu, lecz są wypisami z prac autorów, komentującymi naturę aniołów, ich miejsce w Bożej opatrzności, a także rolę w życiu ludzkim. Ponadto istniały dwa słowiańskie przekłady kateny. Pierwszy zawierał większość tekstów pochodzących z greckiej kateny, a drugi składał się zaledwie z dwóch passusów, będących wyimkami z komentarzy św. Jana Chryzostoma i Olimpiododrosa.W artykule porównano teksty słowiańskie, które zostały przetłumaczone z języka greckiego na Bałkanach w tym samym czasie: pod koniec wieku XIV lub na początku XV. W artykule przedstawiono również kilka miniatur pochodzących ze średniowiecznych greckich rękopisów, przedstawiających niebiańskie sympozjum.

scholarly journals Godaan Seorang Imam dalam Pelayanan menurut Yohanes Krisostomus

2021 ◽  
Vol 6 (1) ◽  
pp. 46-64
Author(s):  
Hendi Hendi ◽  
Sesilina Gulo
Keyword(s):  
Spiritual Disciplines ◽  
The Body ◽  
Church Fathers ◽  
John Chrysostom ◽  
The Church

Abstract. This article discussed how a priest (church elder or overseer) can overcome worldly temptations through three spiritual disciplines or ascesis: prayer, fasting, and inner guarding. This article used the analytical and argumentative methods in literature written by John Chrysostom in his book "On the Priesthood" and the writings of the Church Fathers to contribute to the ministry of a priest. These three points of ascesis produce a holiness which makes him more Christlike. First, through prayer a priest can practice defeating the temptations and passions that arise from within his soul. Second, through fasting he is trained to overcome the temptations and passions that arise from the body or the flesh. Third, through inner vigilance (nepsis) he will be able to overcome the temptations of Satan who has continually seduced humans throughout the ages. These three asceses are aimed at bringing and guiding a priest to live a holy life, that is, against the desires of the flesh or worldly temptations and to produce good fruits that can be practiced in the ministry and society.Abstrak. Artikel ini mengkaji tentang cara seorang imam (penatua atau pengawas gereja) dalam mengatasi godaan-godaan duniawi melalui tiga disiplin rohani atau askesis: doa, puasa, dan keberjagaan batin. Artikel ini menggunakan metode analistis dan argumentatif di dalam literatur yang ditulis oleh Yohanes Krisostomus dalam bukunya “On The Priesthood” dan tulisan para Bapa-bapa Gereja untuk memberikan kontribusi bagi pelayanan seorang imam. Ketiga pokok askesis ini menghasilkan kekudusan yang semakin menyempurnakan dia menjadi serupa Kristus. Pertama, melalui doa seorang imam dapat berlatih mengalahkan godaan dan nafsu yang timbul dari dalam jiwanya. Kedua, melalui puasa dia dilatih untuk mengalahkan godaan dan nafsu yang timbul dari tubuh atau daging. Ketiga, melalui keberjagaan batin (nepsis) dia akan bisa mengatasi godaan dari Iblis yang senantiasa tanpa henti menggoda manusia di sepanjang zaman. Ketiga askesis ini bertujuan membawa dan menuntun seorang imam untuk hidup kudus yaitu melawan keinginan daging atau godaan-godaan duniawi dan menghasilkan buah-buah kebajikan yang bisa dipraktikkan di pelayanan dan masyarakat.

scholarly journals O tekście i źrόdłach "Punktόw Kazań" Konstantego Szyrwida

2015 ◽  
Vol 37 ◽  
pp. 141-150 ◽  
Author(s):  
Virginija Vasiliauskienė
Keyword(s):  
17Th Century ◽  
Text Structure ◽  
Background Information ◽  
Original Text ◽  
Church Fathers ◽  
Scientific Edition ◽  
Vilnius University ◽  
Grand Duchy Of Lithuania ◽  
The Church ◽  
Grand Duchy

On the text structure and sources of K. Sirvydas’ book of sermons (Punktai sakymų – Punkty Kazań)The Jesuit priest Konstantinas Sirvydas (~1580–1631) was one of the most multitalented and creative intellectuals in Lithuania in the 17th century. Using his vast experience as a professor of Vilnius University and a preacher, he compiled two different versions of a trilingual Latin-Polish-Lithuanian dictionary (~1620 and 1631), and wrote the book of sermons Punktai sakymų (‘Points of Gospel’). The importance of this book of sermons for the Lithuanian culture is immeasurable and it is considered the first book of original sermons written in Lithuanian and the first translation from Lithuanian into another language, i.e. into Polish. This book is often deemed the first original book written in Lithuanian. Unfortunately, its textual structure and its sources have not been properly evaluated and described yet. When preparing this scientific edition of his book, it appeared that its text is mostly comprised of: (1) citations from the Holy Scriptures, and paraphrases and allusions to them; (2) citations and paraphrases or allusions to works by the Church Fathers, Saints, Roman authors, etc.; and, finally, (3) Sirvydas’ original text – his commentaries and interpretations on citations, etc. There are citations from most of the books of the Old and New Testament. In his book Sirvydas uses 150 different biblical names. He also quotes from the Church Fathers, French theologians and thinkers, and from the Saints. We mostly find exact word-byword citations from Vulgate in his sermons – not paraphrases or allusions. These citations are the first published fragments from the Holy Scriptures in Lithuanian in the Grand Duchy of Lithuania. With this background information we may to hypothesize that during the first quarter of the 17th century, there might have existed an unknown translation (probably some manuscript) of the Holy Scriptures in Lithuanian. О тексте и источниках сборника проповедей Punktai sakymų (Punkty kazań) Константина ШирвидаKoнстантин Ширвид (~ 1580–1631) однa из самых универсальных и интеллектуальных личностей, живших и работавших в XVII веке в Литве. K. Ширвид подготовил два издания словаря Dicionarium trium linguarum (~ 1620, 1631) и издал проповеди в виде пунктов Punktai sakymų (PS). Значение PS для литовской культуры огромно. PS считаются первым оригинальным сборником проповедей в Литве и первой литовской книгой, переведенной на польский язык. Однако до сих пор cтoль важный для литовской культуры текст не был изучен и подробно описан. В процессе анализа текста выяснилось, что структура его довольно многогранна. Текст PS состоит из нескольких слоев: (1) цитат и аллюзий Библии; (2) цитат трудов отцов Церкви, цитат или аллюзий других авторов: римских писателей, протестантских авторов, святых; (3) авторского текста самого К. Ширвида, который часто принимает форму комментария к приведенным цитатам. Автор в тексте проповедей цитирует большинство книг Ветхого и Нового Завета. В проповеди упомянуто 150 библейских имен. К. Ширвид цитирует также отцов Церкви и французских богословов и мыслителей, святых. Цитаты из Ветхого и Нового Завета являются одним из первых фрагментов перевода на литовский язык Святого Писания в Великом княжестве Литовском.

scholarly journals Chrześcijańskie widowiska zastępcze w propozycji Ojców Kościoła

Vox Patrum ◽  
2018 ◽  
Vol 67 ◽  
pp. 303-360
Author(s):  
Stanisław Longosz
Keyword(s):  
Negative Attitude ◽  
Church Fathers ◽  
Early Christian ◽  
John Chrysostom ◽  
The Devil ◽  
The Church

The Church Fathers presented a decidedly negative stance toward all public spectacles of their time, which they generally accused of being immoral and idola­trous in nature. For this reason, the ancient Church, although it has inherited many spectacular elements (especially in the area of liturgy – processions and acclama­tions, among others; and in the sphere of the language – many terms, expressions and comparisons), has never created its own drama. Many authors of that time, especially those concerned with pastoral implica­tions, noticed that this definitely negative attitude was failing in practice, because many Christians, even though they had renounced the spectacular splendor of the devil at baptism, often attended spectacles, because it was very difficult to eradi­cate their desire to watch performances, which they treated as a public pleasure they are entitled to (voluptates). In response to this situation, many early Christian writers renounced efforts to uproot people’s desire for viewing pleasure, and proposed to change the sub­ject being viewed. Instead of harmful public spectacles, they suggested watching Christian substitute performances, which included beautiful scenery of nature (as was already suggested by some stoics), but most often more expressive biblical scenes or events. The author of the article selects and presents five early Christian writers – Tertullian, Novatian, St. John Chrysostom, St. Augustine and Quodvultdeus, who openly wrote about such substitute Christian performances.

Standing Distant from the Fathers: Smaragdus of Saint-Mihiel and the Reception of Early Medieval Learning

Traditio ◽  
2012 ◽  
Vol 67 ◽  
pp. 71-99 ◽  
Author(s):  
Matthew Ponesse
Keyword(s):  
Ninth Century ◽  
Biblical Exegesis ◽  
Church Fathers ◽  
Early Medieval ◽  
John Chrysostom ◽  
The Church ◽  
As If

Abbot Smaragdus of Saint-Mihiel elaborates on the practice of compilation in his ninth-centuryLiber comitis, a compendium of biblical exegesis organized around the readings used in the liturgy. In the preface to this work, he makes it quite clear that the ideas expressed are not his own, but instead derive from the works of the church Fathers:Seeing that many in the church wisely seek to investigate the mystical sense of the divine scriptures and pluck from them the figurative fruit, I have made an effort to gather one book from many, filled with the flowers of allegory, acting both as an abbreviator and deriver of the tractates and teachings of the great Fathers, namely of Hilary, Jerome, Ambrose, Augustine, Cyprian, Cyril, Gregory, Victor, Fulgentius, John Chrysostom, Cassiodorus, Eucharis, Tychonius, Isidore, Figulus, Bede, Primasius, and also of those who must be approached cautiously, such as Pelagius and Origen, as if reducing powerful rivers and whirling eddies of the sea into moderate currents.

scholarly journals Funkcja nauczycielska kobiety w myśli Jana Chryzostoma

Vox Patrum ◽  
2016 ◽  
Vol 66 ◽  
pp. 83-101
Author(s):  
Piotr Szczur
Keyword(s):  
Church Fathers ◽  
Christian Women ◽  
The Public ◽  
John Chrysostom ◽  
The Family ◽  
Timothy 2 ◽  
Private And Public ◽  
Ancient Times ◽  
Standard Situation ◽  
The Church

The Church Fathers repeatedly spoke about the function that women should play – especially Christian women – in the communities they lived in. One of the widely discussed problems in ancient times was the question of teaching by women. It was discussed whether women in general can teach, and if so, under what circumstances? In this article I decided to investigate this issue on the basis of selected speeches of John Chrysostom. The first point of the present study notes that in ancient times the public teaching and speaking in general was a manifesta­tion of power. The next two sections present Chrysostom's comments on this topic based on the exegesis of biblical texts 1 Timothy 2:11-15 and Romans 16:3-16. In the final conclusions it should be underlined, that John Chrysostom firm­ly holds to the teaching of Scripture (especially St. Paul). He makes a distinction between private and public teaching. According to him, women can only lead pri­vate teaching activity (especially in the family), but they cannot teach in public, be­cause such teaching is associated with the holding of an ecclesiastical office, reser­ved for men. A man teaches a woman, not the other way around – this is the standard situation. Reversing these roles was permitted only in exceptional circumstances.

Sign in / Sign up

Export Citation Format

Share Document