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szukane wyrażenie: Uciecha, A. | znaleziono 17 opisów(-y) | strona: 2 spośród: 2

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autor: Uciecha, A.

tytuł: Afrahat "List synodalny" (Demonstratio XIV. Exhortatoria. Patrologia Syriaca I,573-726)

Śląskie Studia Historyczno-Teologiczne 46,1 (2013) 18-51

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słowa kluczowe: Afrahatmonastycyzmsynodprześladowania

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Aphrahat, Synodal Letter, (Demonstratio XIV. Exhortatoria. Patrologia Syriaca I, 573-726)
Aphrahat’s “Synodal Letter’, or his fourteenth “Demonstration”, is an official letter addressed to the Church of Seleucia-Ctesiphon. Aphrahat describes the period of persecution which affected Christians in Persia under the rule of Shapur II. The Persian Church was shaken by arguments and struggles for power, Church leaders abused their position collaborating with state officials. The conduct of the clergy scandalized believers.

autor: Uciecha, A.

tytuł: Afrahat O pokorze (Demonstratio IX. De humilitate. Patrologia Syriaca I, 408-441)

Śląskie Studia Historyczno-Teologiczne 47,2 (2014) 256-266

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słowa kluczowe: AfrahatpokoraSynowie Przymierza

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Aphrahat, On humility (Demonstratio IX. De humilitate. Patrologia Syriaca I, 408-441)
Demonstration on humility appears as a ninth homily in an acrostically ordered collection of works by Aphrahat, following the texts dealing with the issues of faith, charity, fasting, prayer, wars, “sons of the covenant”, penitents and resurrection. In J. Parisot’s critical edition (Patrologia Syriaca I) it is called De humilitate. The composition of the demonstration dates to the years 336-337 CE . The ideal of humility is Christ, the only son of God and He serves as a model for the “sons of covenant”. Aphrahat discusses at length the concepts of innocence and justice, which are fundamental in his ascetic teaching, identifying them with humility, moderation and purity.

autor: Uciecha, A.

tytuł: Afrahat, O obrzezaniu (Demonstratio XI. De circumcisione. Patrologia Syriaca I,467-504)

Śląskie Studia Historyczno-Teologiczne 48,2 (2015) 343-355

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słowa kluczowe: Afrahatpatrologia

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Aphrahat, On Circumcision (Demonstratio XI. De circumcisione. Patrologia SyriacaI,467-504)
Nine Demonstrations from the second series of the Persian sage’s works begin with a lecture De circumcisione, and they were to be directed against the Babylonian Jewish teachings. The C hosen People departed from true God and became similar to the godless Amorites, Sodomites and Gomorhites. In the context of anti-Judaic dispute Aphrahat describes the essence and meaning of Christian circumcision, which is baptism, as a sign of faith (signaculum fidei). In a manner characteristic of his scripturist argumentation, the Persian provides negative (Adam, Jeroboam, Manasses) as well as positive (Abel, Henoch, Noah, Shem, Japheth, Abraham) examples of those famous Biblical figures for whom circumcision had a relative meaning in their lives, and its value was dependent on faith and observance of the orders of Law.

autor: Uciecha, A.

tytuł: Adam i Ewa we wschodnio-syryjskiej egzegezie Iszodada z Merw (Rdz 2,21-24). Stan badań, komentarz i przekład

Śląskie Studia Historyczno-Teologiczne 49,2 (2016) 302-310

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słowa kluczowe: Iszodad z Merwegzegeza nestoriańskateologia patrystyczna

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Adam and Eve in the East-Syriac Exegetical Tradition of Ishodad of Merv (Gen 2,21-24). Studies, Commentary and Translation
In his commentary on Genesis, Ishodad of Merv, while following the practice commonly used in the 8th and 9th century, adapts and compiles various exegetical texts. The work of this bishop and theologian, regarded by Nestorians as one of the most prominent, includes the fragments of the earlier studies of Syrian and Greek exegetes, especially those of Theodore of Mopsuestia, Ephrem the Syrian, Henana of Adiabene (+610), Dadisho Qatraya (7th century), Basil of Caesarea and John Chrysostom. Ishodad also uses Jewish exegesis of the time. His positive view of anthropological and social position of a woman is relative: Eve is no longer Adam’s slave, yet she does not have such authority as he does. She is and will remain only half of a man. They both constitute a whole, and to create such a whole, one needs the other.

autor: Uciecha, A.

tytuł: Afrahat, O święcie Paschy (Demonstratio XII. De paschate. Patrologia Syriaca I,505-540)

Śląskie Studia Historyczno-Teologiczne 50,1 (2017) 5-18

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słowa kluczowe: AfrahatSynowie PrzymierzaPaschapatrologia

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Aphrahat, On the Passover (Demonstratio XII. De paschate. Patrologia Syriaca I, 505-540)
The Homily “On the Passover” is included in the second part of Aphrahat’s “Demonstrationes” and it begins with the lōmad, the twelfth letter of the Syriac alphabet. The Persian Sage refers clearly to the preceding homily (De circumcisione) and consistently applies the biblical argumentation. In his discourse on the Passover, Aphrahat opposes the Jews, charging them with disregard for the Law and the prophets.
According to him, the Chosen Nation and its teachers rejected the God’s command to celebrate the Passover in Jerusalem only. In effect, the Jews lost their exclusive choseness and became defiled as the Gentiles. Moreover, Aphrahat accuses the Jews of deliberate forgery of the God’s law. Exclusiveness of the Chosen Nation in the Old Covenant has been replaced by the „universalism of the peoples” in the Covenant of Christ. In the teaching of the Sage the idea of Sabbath is strictly connected with the Christian Passover, which in Mesopotamia was celebrated not as a day of Christ’s resurrection, but as a remembrance of His death.

autor: Uciecha, A.

tytuł: Kult relikwii św. Szczepana i nawracanie Żydów na podstawie Epistula Severi

Śląskie Studia Historyczno-Teologiczne 51,1 (2018) 64-75

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słowa kluczowe: Szczepan, św.apologetykapatrologiaepistolografia

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The Cult of the Relics of Saint Stephen and Conversion of the Jews on the basis of Epistula Severi
The article deals with the This document is a relation about events that took place on the Balearic Islands at the turn of the years 417 and 418 AD . Severus, the bishop of Menorca, described the conflict around the arrival of the relics of the St. Stephan into the town of Magonia (Mahon). The relics of the first martyr were found in a miraculous way in 415 AD , moved to the Church of the Holy Sion in Jerusalem, and then started their way through the churches of the North Africa and the whole Empire, with Magonia among others – where in the result of the riots, the Jewish synagogue was burnt down, and 540 Jews were converted. The report is replete with chronological and topographical details. The aim of the article is to analyse the principles of the theological mechanisms behind the relation between Judaism and Christianity at the beginning of the 5th century AD . In the argumentation of Severus, anti-Jewish rhetoric is predominant. The author is aware of the widespread hagiographic tradition of the Maccabean Martyrs, but his use of it is very limited. In the narration the influence of the sapiential books is evident. The rhetorical figures of polarisation and antagonistic parallelisms help to catch the audience and effectively influence its choices.

autor: Uciecha, A.

tytuł: Afrahat, Mowa XV – O pokarmach czystych i nieczystych (Demonstratio XV: De distinctione ciborum, PSyr 1, 728-757)

Śląskie Studia Historyczno-Teologiczne 51,2 (2018) 345-360

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słowa kluczowe: AfrahatSynowie Przymierza

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Aphrahat, On the Avoidance of Foods (Demonstratio XV: De distinction ciborum, Patrologia Syriaca I, 728-757)
Aphrahat composed his 15th Demonstration On various foods (or On clean and unclean foods) in the years 343-344. As usual, also in this work, he repeats anti-Judaistic argumentation to undermine the value of the Jewish rituals and to prove the false interpretation of the Old Testament by the Jews. The ultimate source of his arguments is Christ himself whom he calls «the Holy Mouth». Christological focus effectively denies the Jewish ritualism and any possibility of concordance between the Jewish customs and the New Covenant. According to Aphrahat, the division between clean and unclean foods becomes worthless and the very idea of such a differentiation denies the fundamental truth about God, the Creator of all. Demonstrations criticize Judaism as an external opponent, but the main axis of Aphrahat’s polemics concerns an internal enemy. The author deliberately reveals a weakness of the Church confronted with the Rabbinic Judaism in Babilonia. A circumcision, a Shabbat observance and the food customs seem to be especially dangerous for those among Christians who have been compared with the unconscious, inexperienced, and childish men.

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