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Copyright of Biblica & Patristica Thoruniensia is the property of Nicolaus Copernicus University in Torun 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.)

Celem artykułu jest analiza fragmentów staropolskich tekstów apokryficznych Nowego Testamentu, które odnoszą się do postaci Adama i Ewy. Choć mogłoby się wydawać, że Pierwsi Rodzice są marginalnymi bohaterami w utworach nowotestamentalnych, badania porównawcze przekładów staropolskich z łacińskimi źródłami pokazują, że odgrywają oni istotną rolę w kontekście soteriologicznym i egzegetycznym. W artykule wybrane fragmenty apokryfów staropolskich zestawiono z podstawą przekładu i zinterpretowano decyzje tłumacza dotyczące wykorzystania postaci Adama i Ewy w średniowiecznym polskim tekście. Pozwalają nie tylko stworzyć antytypiczne pary: Adam – Jezus i Ewa – Maryja, ale również wyjaśnić naturę grzechu pierworodnego i jego rolę w dziele zbawienia.

Copyright of Theology & Morality / Teologia I Moralmosc is the property of Uniwersytetu im. Adama Mickiewicza (IH UAM) 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.)

The subject of the article is the original sin, the sin of the first people - Adam and Eve - in the Orthodox tradition called the fall, corruption or most often the sin of the first parents. This fateful event, which took place at the dawn of human history, brought about repercussions that humanity still feels today. Over the centuries, the concept of the fall of Adam and Eve has given rise to many different concepts. The article deals with the concept of original sin according to the teaching of the Orthodox Church and presents the views of the Fathers of the Church and church writers on the act of creation of man, the state of man before the fall and the characteristics of the created human nature. Man created in the image and likeness of God failed to achieve the intended goal, which was divinization, which ultimately led to the fall. The fall brought about the mortality of man, which in turn gave all mankind the certain consequences of original sin itself. This has given rise to polemics over the centuries. Unlike the views of Western theologians such as St. Augustine, the creator of the doctrine of the heredity of original sin, Christian east according to Church Fathers as well as contemporary theologians has always held the position that the sin of the first parents is a personal sin of Adam and Eve, and their descendants only inherit its effects. The purpose of this paper is to show a different concept on the fall of the first people and to present an alternative point of view on the state of man after the fall, as well as to explain the discrepancies, among others, regarding the dogma of the Immaculate Conception of the Blessed Virgin Mary, which is not recognized by the Orthodox Church. [ABSTRACT FROM AUTHOR]

Copyright of Poznan Theological Studies / Poznanskie Studia Teologiczne is the property of Adam Mickiewicz University 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 Theology & Morality / Teologia I Moralmosc is the property of Uniwersytetu im. Adama Mickiewicza (IH UAM) 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 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 Poznan Theological Studies / Poznanskie Studia Teologiczne is the property of Adam Mickiewicz University 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.)

W XX wieku podjęto wiele działań badawczych, których celem było znalezienie dowodów wskazujących na istnienie życia w kosmosie. Działania te mogą być także przedmiotem refleksji teologii. Pole tej refleksji wypełniają dwa nurty myślenia. Pierwsze jest czysto hipotetyczne, jako że dowodów na istnienie życia dotąd nie odkryto. Druga przestrzeń refleksji jest bardziej realna i koncentruje się np. na sensie poszukiwania innych cywilizacji: czy ludzkie istnienie jest czymś wyjątkowym we wszechświecie, czy tęsknota na inną, wyższą formą cywilizacji nie jest wyrazem odwiecznej tęsknoty za doskonałością i pragnieniem życia nieśmiertelnego?

Copyright of Teologia w Polsce is the property of Society of Dogmatic Theologians 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.)

Wieczne potępienie jest pierwszą konsekwencją grzechu pierworodnego. Tę prawdę Kościół potwierdzał przez stulecia, wydając w tej materii jednoznaczne orzeczenia, które do dzisiaj zachowują swoją ważność. Nauczanie Synodu w Kartaginie (411), mówiące wprost o wiecznym potępieniu ludzi zmarłych w grzechu, potwierdzają kolejne synody, sobory i współczesne dokumenty Kościoła. Taka jest też nauka Katechizmu. Zasadniczym problemem jest fakt, że Magisterium wiąże nauczanie o grzechu pierworodnym z nienaukową prawdą o pochodzeniu człowieka obecną na kartach Biblii. Jednocześnie nauka o grzechu pierworodnym jest koniecznym fundamentem przepowiadania o zbawieniu. Konflikt (a przynajmniej napięcie) pomiędzy nauką a wiarą jest oczywisty, a czynione próby wydają się nie dostrzegać istoty problemu albo problem ten bagatelizować. Trudno jednak uzasadnić, że grzech pierworodny jest skutkiem przewinienia jednej ludzkiej pary. Konieczna jest więc debata na temat rzeczywistości „grzechu pierworodnego” i uzgodnienie jego rozumienia ze współczesnym stanem wiedzy, zwłaszcza w perspektywie możliwego wiecznego potępienia wszystkich niezbawionych.

The aim of the article is to show some areas where the results of exegesis and biblical theology should be confronted with the latest discoveries of science on the world, nature, evolution, the human being, the brain, free will, psychology and morality. The author compares, shows difficulties arising from, and attempts to reconcile Christian anthropology with the image of man that emerges from well-established scientific truths. This paper is an introduction and an invitation to a discussion on this topic. [ABSTRACT FROM AUTHOR]

Copyright of Studia Koszalinsko-Kolobrzeskie is the property of University of Szczecin Press / Wydawnictwo Naukowe Uniwersytetu Szczecinskiego 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.)

[Γυνή] σωθήσεται δὲ διὰ τῆς τεκνογονίας (1Tm 2,15). Jaki jest sens słów św. Pawła Apostoła o zbawieniu kobiety przez rodzenie dzieci? Czy słowo τεκνογονία znaczy coś więcej niż „macierzyństwo”, „rodzenie dzieci”? W jaki sposób tekst 1Tm 2,15 interpretują wybrani łacińscy ojcowie Kościoła: Hilary z Poitiers, Ambroży, Ambrozjaster, Hieronim, Augustyn i Grzegorz Wielki. Ambrozjaster nie wychodzi w swoim komentarzu poza to, co w Liście do Tymoteusza powiedział św. Paweł Apostoł. Pozostali pisarze dystansują się od myśli interpretowania tego tekstu wyłącznie w sposób literalny, szukają głębszego duchowego sensu i dla słowa τεκνογονία, i dla rozumienia całego wersetu. Św. Augustyn a za nim św. Grzegorz Wielki, w dzieciach, przez rodzenie których dostępuje się zbawienia, dopatrują się dobrych, szlachetnych uczynków. Hilary z Poitiers, Ambroży z Mediolanu i Hieronim dokonują typologiczno-alegorycznej interpretacji tekstu św. Pawła Apostoła. Tajemnica stworzenia Adama i Ewy odnosi się do Chrystusa i Kościoła. Adam i Ewa są typem Chrystusa i Kościoła. Kobieta zbawiona przez rodzenie dzieci, to Kościół, który przez chrzest rodzi ludzi do zbawienia.

Adresatami tekstów biblijnych mówiących o grzechu Adama i jego skutkach dla całej ludzkości są ludzie żyjący już pod jego wpływem. Od początku objawienie wyznacza perspektywę odkupienia dla człowieka dotkniętego grzechem pierworodnym. Właśnie ta perspektywa jest kluczem interpretacyjnym objawionej rzeczywistości. Perspektywa odkupienia prowadzi do Chrystusa. Przez grzech Adama ludzka natura została pozbawiona łaski uświęcającej oraz pewnych darów wiążących się ze stanem pierwotnym. Człowiek wciąż jest obrazem Boga i jest do Niego podobny, ale grzech pierworodny ogranicza wyrazistość tej fundamentalnej właściwości ludzkości stworzone przez Boga, a człowieka stawia na drodze oczekiwania na przyjście jego Odkupiciela. Chrześcijańska koncepcja śmierci nie ogranicza się jedynie do jej nieuchronności i powszechności oraz ścisłego związku z grzechem i nieposłuszeństwem. Chrystus rzucił nowe światło na jej tajemnicę. W świetle tym śmierć jawi się jako narzędzie zbawienia, a oddanie życia jako wykonanie Bożej woli w imię posłuszeństwa. Natura człowieka jest wyznacznikiem „porządku stworzenia” i tworzy ścisły związek z rzeczywistością Bożego obrazu. Z jego „trynitarnym rozumieniem” wiąże się kategoria daru, poprzez który mężczyzna i kobieta w communio personarum stają się jednością. Grzech pierworodny nie zniszczył tego układu. Historia mężczyzny i kobiety jest zapisem zbawczego dopełniania się „oblubieńczego” znaczenia ludzkiego ciała. Podstawą tego zapisu jest obraz Boży w człowieku, a jego głębia dotyka tajników ludzkiego serca.

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.

The article presents a brief history of the question concerning the fate of infants who die without the sacrament of baptism. It includes both the theological dimension of this issue and its existential consequences. Such a presentation of the question serves to formulate responses to the ever-arising problems concerning the baptism of children, the lack of this sacrament, theological perplexities or pastors’ and parents’ behavior. The aim is also to understand that God loves and wills to save everyone, especially the smallest representatives of the human race who has no chance to be baptized.

No work of Cyril devoted to exclusively Adam’s sin was preserved. Though in entire of his exegetical and pastoral production repeatedly this theme which one of patterns of his theology constitutes appears. According to Cyryl, Satan caused with jealousy took the man to the sin hitting the emotional sphere in order after all to take the man for falsifying the intellect. Tempting which consists in showing pleasure, is a modus operandi of the Satan which having an influence on an affective sphere after all he causes that the logic of this sphere is winning the logic of the intellectual sphere and a superiority in action is taking over making the man – animal rationale – less rationale, and more animale. This concept is dismissing Cyril oneself for Philo’s research, according to which for the figure in telling about the first sin they are symbolizing Adam and Eve’s two hierarchized spheres of one man: appropriately the intellectual sphere and the affective sphere. In his deliberations about the sin of the first parents Cyril also refers to elements of the biblical description (Genesis 1-3), so as: the heavenly commandment, the tree of getting to know the good and evil and its fruit. Cyril is reflecting also about the phenomenon of the snake and the issue of the woman, which created in order to be a help for the man, showed herself to be – how Cyril is describing her – with „intermediary of the sin”. The Alexandrian is also giving some thought to the inborn knowledge of the first people and the concept acquaintances of the good and evil. As the being and relevant aspects of the sin of the first people Cyril – referring to the Pauline tradition – is listing the insubordination, disregarding, the betrayal of the Holy Spirit, the lack of the circumspection, the exaggerated love of the body or exaggerated cherishing pleasure. Cyril – what was indicated in the article – very much willingly is using the metaphor of Egypt (Exodus), seeing, the symbol of the sin in it particularly in the days of patriarchs, of particularly Adam’s sin.

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.

It is true that the Fathers of the Church before Augustine did not use the term „original sin”. However, in the writings of very many of them, both in the East and in the West, we do find a belief in the solidarity of all people with Adam or even in the unity of entire humanity in Adam. Talking about the first sin the Fathers use the expression „our” sin; they claim that „we” offended God in Adam, they admit that „we all” were in Adam’s loins when he committed the sin, and finally they straightforwardly claim that „all people” sinned in Adam. Some of them feel personally responsible for the offence committed in Paradise. Most of the Fathers, and perhaps even all of them, were convinced of real unity of entire humanity and they considered participation of all people in Adam’s sin as one of the aspects of that unity. The fall of the first man separated not only himself, but also all people from the communion with God, because every man somehow participated in that fall. And that is, after all, the very essence of the original sin.

The article picks up the theme of fatherhood in the teaching of John Paul II. The basic ideas of the teaching are to be sought in the publications by K. Wojtyla like ReflectionsonFatherhood and Radiation of Fatherhood. The issue of fatherhood is important for every human being, it lays at the foundations of our identity. The one who believes in God is aware of “being begotten” (cf. Ps 2:7; Acts 13:33) and of coming from God. God the Father is a source of every fatherhood (cf. Eph 3:15). One cannot be a father without being a child (cf. Matt 18:3), and to be a child means to acknowledge the Father and to become his son/daughter. Christ revealed God as his Father, he spoke of Him “my Father”, he taught his disciples the prayer of “Our Father” (cf. Matt 6:8-9; Rom 8:15). The only begotten Son of God, as the second Adam, restores the fatherhood of God to man. This way he makes the “solitude” of Adam shine with the “radiation of fatherhood”.

Auctor huius commentationis primum enumerat Sedulii opera omnia, deinde de rebus et partibus Paschalis carminis nec non de eruditis gentilibus, quibus hoc carmen a poeta est destinatum, postea Boleslai Gładysz et Michaelis Mazzega laudat dissertationes, in quibus mentio quaedam de peccato originali apud Sedulium in genere quidem, sed non in specie est facta.