ŚLĄSKIE STUDIA HISTORYCZNO-TEOLOGICZNE

DIE AKZEPTATION DES AKTUAL-UNENDLICHEN BEI HL. AUGUSTINUS
Zusammenfassung
Nach der Erforschung der Mengenlehreparadoxe, welche mit den Aporien des Zeno verbunden waren, haben sich die altertümlichen Mathematiker und Aristoteles für die Ausschließung des Aktual-Unendlichen von der Mathematik und Philosophie erklärt. Dieser altertümliche "Finitismus" hat prinzipiell bis zum neunzehnten Jahrhundert geherrscht. Doch haben einige hervorragende Denker "die Furcht vor dem Unendlichen" überwunden. Zu ihnen gehörte hl. Augustinus. Er begründete das bestehen der Menge aller natürlichen Zahlen, wo diese Menge im Altertum für ein Paradigma des Aktual-Unendlichen gehalten wurde. In seiner Begründung hat er sich auf die Ontologie von Plato und die christliche Denkweise berufen. Natürliche Zahlen sind Ideen. Sie existieren außerhalb der Zeit und dem Raum. Alle Ideen sind Gottes Gedanken. Folglich existieren die natürlichen Zahlen als Ideen-Gedanken, alle "auf einmal" im Gottes Wissen und bilden eine fertige Ganzheit, eine aktual-unendliche Menge. Das Argument des hl. Augustinus über die Existenz des Aktual-Unendlichen ist auf sehr starken Voraussetzungen aufgebaut, welche von Piatos Philosophie herstammen. Sein Gedankengang ist aber nicht fehlerfrei. Als Kriterium des Unendlichen einer Menge hat er die Eigenheit des Nichtbesitzens durch die Menge einer echten Über-Menge angenommen. Dann hat er als eine unendliche Menge die Menge aller natürlichen Zahlen bezeichnet. Für solch eine Menge kann man jedoch beispiele der echten Über-Mengen angeben. Dem Kriterium des hl. Augustinus entsprechend, müßte sie endlich sein.

The Parable of the Wheat and the Tares (Matthew 13,24-30.36-43) in pastoral interpretation of St. Augustine
The problem of “sanctity” of the Church belongs to those theological topics which, despite the passage of centuries, remain valid. While pondering on the issue St. Augustine found the parable of the Wheat and the Tares extremely valuable (Matthew 13,24-30.36-43). In the interpretation both the issues related to ecclesiology and problematic aspects of heresy occupied a lot of space. Nevertheless, in the foreground of his homilies he exposed pastoral issues and suggestions as how believers should act facing the problem of imperfection and sin in the Church. The preacher reads the symbol of grains and tares as the good and bad members of the community. This intermix refers to any ecclesiastical environment and its sensibility is an indicator of vitality of the community. A separate place in the interpretation of the pericope was occupied by heretics who excluded themselves from the community. Specifically, Donatists wanted to consider the Church as a community free of sinners, for that is why they objected to the Teachings of Christ, who called to refrain from premature separation.
The pastoral teaching of St. Augustine was focused on members of the ecclesial community, among whom there were good and bad Christians. Those outraged by offensive situations he pleaded for patience, forgiveness and tolerance. Those, whose attitude was close to tares were exhorted to converse. He encouraged good grains to fidelity and perseverance recalling that on the land of the Lord the change is always possible. The appraisal of deeds and life of Christians he enjoined to leave until the Day of Judgment, when there will be a final and infallible separation since there will be a reward for those faithful and righteous.

The Cult of St. Stephen in the Ministry of Bishop Augustine of Hippo
Among many ancient Christian martyrs, deacon Stephen, the first martyr for the faith, was held in special reverence. His cult spread, in particular, due to the fact that his body was found. Some of his relics were also brought to Hippo in Africa, at the time when St. Augustine was a bishop there. The bishop was cautious about emerging news. Nevertheless, he ordered to build a chapel dedicated to the Martyr and allowed to venerate Stephen’s relics. In the same time, he was studying the emerging cases of miracles that were attributed to the Martyr. St. Augustine in his teaching, however, tried to emphasize the essence of worship and to direct the attention of the faithful to Christ, who was acting through the intercession of Stephen. The figure of the holy Deacon was featured as a follower of the Savior. The attitude of St. Stephen served as an example for the faithful. The cult of the relics and delight in miracles that were performed referred to the actions of God itself who manifests divine might towards the faithful.

Human trafficking. Letter 10* and 24*of St. Augustine (from J. Divjak collection)
In Letter 10* and 24*, which were translated here, Augustine acts as a judge and within jurisdiction of audientia episcopalis addresses the issue of human trafficking, the kidnapping of women and children, as well as socio-legal situation of those free citizens who, for the sake of their poverty, belonged to the coloni, that is the lowest social class (humiliores) in North Africa. Augustine takes over an office of defensor plebis (defender of the common people), raising the doubts and questions concerning illegal trade and above all the enslavement of free people, especially the practice of kidnapping of women and children.

Lavacrum Aquae in Verbo. The Liturgy of Baptism in Hippo in Saint Augustine’s Time (an Attempt at Reconstruction)
The aim of the article is an attempt to describe the liturgy of baptism celebrated by St. Augustine in his cathedral in Hippo. Various writings of Augustine, especially his Sermons addressed to candidates (catechumeni and competentes) for baptism, contain information enabling us to describe, albeit in a generic way, the particular stages of the preparation of catechumens for baptism and the rite itself. The preparation consisted principally of catecheses, exorcisms and a kind of examination. The rite clearly contained a personal and individual renouncement of Satan, followed by a profession of faith in each of the Persons of the Most Blessed Trinity and either immersion in the pool or the pouring of water on the head of the baptised. It is not possible to state exactly the formula of baptism employed; it is surprising that Augustine, who discusses many themes associated with baptism in various works, does not present the words spoken by the one administering baptism, although he does speak of the necessity of water and the words for the sacrament itself.