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Artykuł opisuje herezje chrystologiczne występujące w Listach św. Hieronima. Są to arianizm, apolinaryzm, herezje, które głoszą ebionici i nazaretanie, herezje wyznające doketyzm oraz pelagianizm. Autor Wulgaty w opisywanych herezjach wykazuje nie tylko na błędy doktrynalne, ale również broni w swoich pismach ortodoksji wiary chrześcijańskiej. Artykuł wskazuje ponadto na istotne zagadnienia w chrystologii, na które zwrócił uwagę Mnich z Betlejem. Chodzi głównie o pomieszanie pojęć w grece i łacinie dotyczących terminów οὐσία i ὐπόστασις (spiritus asper), próba przywrócenia im właściwego znaczenia, formowanie właściwego znaczenia i rozumienia pojęcia persona, wskazywanie na niebezpieczeństwa pelagianizmu oraz powiązanie go z wcześniejszymi herezjami w celu zwrócenia uwagi na jego zgubne działanie.

Copyright of Annals of Philosophy / Roczniki Filozoficzne is the property of John Paul II Catholic University of Lublin, Faculty of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of History Studies (13094688) is the property of History Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Teksty euchologiczne rytu hiszpańsko-mozarabskiego kryją w sobie wiele wątków antropologicznych, które są rezultatem okoliczności historycznych, w jakich kształtowała się liturgia na Półwyspie Iberyjskim (dyskusje z arianizmem, adapcjanizmem czy pryscylianizmem). Artykuł składa się z dwóch części: w pierwszej zostaje przeanalizowany formularz mszy na rozpoczęcie roku w rycie hiszpańskim, który wydobywa ramy chronozoficzne refleksji nad człowiekiem w dynamizmie stawania się i jego największych aspiracji. Następnie w drugiej części przywołuje się mozarabskie rozumienie natury ludzkiej i jej relacji do łaski Bożej, cielesności i duchowości, aby skupić się na wybranych kategoriach antropologicznych, takich jak affectio, devotio czy vota, wokół których konfiguruje się antropologia (indywidualna i wspólnotowa) rytu hiszpańskiego.

The Council convened by emperor Constantine the Great to Nicea in the year 325 still arouses keen interest of researchers around the world. Against the back­ground of international scholarship, the achievements of Polish academics look quite modest. That is why one should especially appreciate the publication of a book (written in Polish) on the subject by Henryk Pietras, an acclaimed Polish patrologist. The monograph is noteworthy for a number of reasons and compels the reader to a thorough reflection on a cornucopia of facts that have been already discussed by numerous academics and subject to manifold interpretations. Its spe­cial merit lies first and foremost in an erudite analysis of sources conducted by the Author, which is competent enough to exhort all the interested to (at least) re-think their views. It is necessary to admit that the Academic is right, when he argues that the Council (firstly convened to Ancyra, and subsequently to Nicea) was not organized for the reason of discussing the Arian controversy. In reality, it seems that the primary reason for the meeting was the Donatist schism, which the Patrologist underestimated, and additionally the problem of reaching an agree­ment on a date of the Passover celebration. Certainly, the Council was not of an anti-Arian nature, but Arius was condemned by the ecclesiastic meeting as the one who rejected a laboriously reached compromise as for the form of the credo and renounced the term homoousios.

The article presents the circumstances of the Council of Nicaea. There was a tradition to compose symbols of the faith (symbola fidei), and to organize syn­ods. The Council of Nicaea was convoked by Emperor Constantine in cooperation with Pope Silvestre. After the victory on Licinius, Constantine wanted to arrange public and religious matters of the Empire. He was not a Christian but he was friendly to Christianity as a religion which he considered to be profitable for the Empire. He possessed the title of Pontifex maximus which authorized him to in­tervene not only in pagan cults, but also in ecclesiastical affaires. In spite of that, there were three main conflicts in that time: the date of the Passover, Donatism and Arianism. Donatism was a schism born in Latin Africa having a national background; it was a movement of the local population against the Roman admin­istration. Arianism, born in Greek Africa, was inspired by philosophy, especially by Neo-Platonism. Constantine was welcomed by the Pope and other bishops be­cause his actions were useful for the Church. People were waiting for the Council of Nicaea with hope.

Hac in dissertatione de vinculis inter episcopos occidentales et Basilium tractatur. Ille inter octo ministerii pastoralis annos multiplicer ad episcopos occidentales, quoque ad Romae episcopum, se advertebat. In Oriente praecipue Arii sectae vigebant et Ecclesiae locales in communione non erant, atque Ecclesia in Antiochia est divisa. Quamobrem Basilius adiutorium inveniendum petebat in Occidente. Damasus, Romae episcopus, et alii episcopi occidentales causas rationesque, quibus Ecclesiae in Oriente occupatae sunt, comprehendere non potuerunt. Basilius ad communionem inter divisas Ecclesias in Oriente faciendam magna vi intendebat, potissimum cum Damaso. Quem attamen caput totius Ecclesiae non putabat, sed primum inter pares, qui magnam possidebat auctoritatem.

Il papa Damaso I (366-384) si presenta come uno dei piu grandi pontefici neł periodo dełła Chiesa antica. Con ła sua persona sono łegati diversi awenimeti che fecero dalia Chiesa un organismo importante e forte nel mondo antico. Da una parte grazie a lui l'insegnamento cristiano divenne piu vicino al popolo (ad es. Finflusso su Girolamo a proposito della traduzione della Bibbia in latino, l'introduzione del latino alla liturgia), dalFaltra invece la sua politica sia alFinterno della Chiesa, sia alFesterno di lei consolidarono ii potere papale sia dal punto di vista ecclesiastico sia quello civile. L'articolo presente vuole occuparsi soprattutto di quell'uitimo problema. Il rafforzamento del potere papale fu causato dalie diverse circostanze: dalie capacita personali di Damaso, dai suoi probierni personali legati sia ai tumulti delFinizio del suo pontificato, sia dalie calunnie di cui Damaso fu oggetto, dalia situazione politica e religiosa della Chiesa nelFImpero Romano. Con la sua persona sono legati i primi seri privilegi da parte dello stato concessi sia alle istituzioni ecclesiastiche sia al clero. Dal punto di vista religioso invece Damaso ha dei meriti notevoli nella lotta contro le eresie del suo tempo e soprattutto nelFargomentazione teologica delFimportanza della Sede Apostolica di Roma.

Gregorio Nisseno rappresenta la corrente fedele alle definizioni dogmatiche formulate dai Concili a Nicea e Costantinopoli, per cui i suoi raggionamenti sono un ulteriore approfondimento della questione vivamente discussa in epoca. Secondo lui l'incarnazione del Verbo e l'intervento piu forte ed avviene quando l'uomo e caduto nei piu profondo abisso morale.

Apollinare si e opposto alla teologia ariana richiamando i principi di cristoiogia, cercando una nuova soluzione del problema creatosi con la teologia nota sotto il nome di Paolo di Samossata. Questi, infatti, accentuando l'umanita di Cristo e giunto alla negazione della sua reale esistenza in quanto Figlio di Dio prima dell'incarnazione.

Within the short period of time between the years 339 and 373, Alexandria witnessed to a frequent use of the armed forces with an eye to removing the current bishop or enthronement of another, who had been approved of by the imperial court. Local administration officials and army officers were made use of in order to execute the current ruler’s orders.

Dans les recherches sur l’empereur Constantin I souvent on exprime l'opinion selon laquelle cet empereur aurait change totalement son attitude envers les ariens apres le concile de Nicee. Beaucoup de chercheurs soulignent que pendant la reunion des eveques a Nicee, Constantin se declarait contre les ariens.

Hac in dissertiuncula ratione 1600 anniversarii Damasi Romae Episcopi mortis praeparata exponitur, quomodo ille papa orthodoxam fidem ab erroribus, praesertim ab haeresi Arianorum necnon Apollinaristarum defendebat.

En raison du 1600-eme anniversaire du synode d'Aquilee celebre recemment, l’auteur rappelle son histoire presque entierement passee sous silence dans l’historiographie polonaise.