патристика
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Монографії
Доповідач – проф. д-р габілітований Пьотр Щур (Piotr Szczur), директор Інституту історії Церкви і патрології; завідувач кафедри античної та середньовічної історії Церкви факультету богослов’я Люблінського католицького університету. Подія у facebook: https://www.facebook.com/events/113567189211003/
24 жовтня на філософсько-богословському факультеті УКУ відбулися патристичні читання «Документи Вселенських Соборів: «Послання Нікейського Собору до єгиптян» і «Послання єпископів, зібраних в Константинополі, до єпископів, зібраних у Римі». Це перші такі читання в 2016-17 навчальному році, організовані кафедрою богослов’я УКУ. |
Nearly a half-century ago in an infamous article, Lynn White Jr. accused Christianity of being complicit in environmental degradation, a claim that has met with widespread rebuttal. And yet, there are signs today of renewed ecological degradation in manifold forms, and peoples of all intellectual disciplines and backgrounds are struggling to respond to these challenges. Theologians have their role to play, and this article shows that there are deep theological resources within early Christianity addressing the goodness, stewardship, and salvation of God`s creation. Drawing especially on the patristic literature of such as Irenaeus of Lyons, Clement of Alexandria, Tertullian, Athanasius of Alexandria, John Chrysostom, Basil of Caesarea, Ps-Dionysius the Areopagite, John of Damascus, Maximus the Confessor, Origen of Alexandria, Gregory of Nyssa, and Ambrose of Milan, the author argues that we need today new forms of asceticism in addition to fasting from food that will help us forego excessive consumption and in so doing free us to draw into a deeper communion with all of God`s creation.
Cyril of Alexandria did not treat the problem of God’s transcendence and immanence as extensively and profoundly as did John Chrysostom, due to the fact that the question was not as relevant in Cyril’s time as is was in the time of Chrysostom. However, the ideas of the latter are present in the writings of Cyril, who draws a distinction between the inner being of God and His work. This simi-larity can be traced in two main points. First, God in His essential nature surpasses everything. This inner life of God is above and beyond any knowledge and reach, any concept and reasoning. All that we know about the nature of God is that He acts in the world and this action is performed by the Father through the Son in the Spirit. Second, in order to outline God’s action, Cyril uses the terms „power” and „energy” indistinguishably. For both authors the method of antinomy is a primary system of coordinates in which they combine the two fundamentally opposite poles of God’s being: the transcendent and the immanent. So, in this point the Oriental Theological Schools of Alexandria and Antioch are internally consonant.
