Przeglądaj wg Autor "Fotiju, Eleni"

Wpisz kilka pierwszych liter i kliknij przycisk przeglądania
Teraz wyświetlane 1 - 5 z 5
  • Miniatura
    Pozycja
    Comprendre les réactions des frères Orthodoxes
    Fotiju, Eleni (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
    Szczegółowe omówienie wypowiedzi Patriarchy Ekumenicznego Bartłomieja I z konferencji prasowej w Sejmie 25 stycznia 2000 oraz próba zasygnalizowania jej kontekstu w opracowaniach greckich teologów współczesnych. W punkcie pierwszym została przybliżona postawa Bartłomieja I wobec unii, gdy mówi o niej do prawosławnych greckojęzycznych. Punkt drugi zawiera przekład całej wypowiedzi Patriarchy z warszawskiej konferencji. Trzeci (ostatni) punkt podejmuje próbę interpretacji kontrowersyjnego określenia unii jako „dzieła sztucznego” (technito dimiurgima), które powstało jako „forma” (schima) służąca celom prozelitystycznym. Wypowiedź tę należałoby widzieć w kontekście prawosławnej eklezjologii greckiej oraz tych historycznych doświadczeń Bizantyńczyków, o których Zachód wciąż wie zbyt mało.
  • Miniatura
    Pozycja
  • Miniatura
    Pozycja
    Les athéniens à Jarosław. Septième Festival de la Musique Ancienne «Le chant de nos racines» Jarosław, 22-29 août 1999
    Fotiju, Eleni (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
  • Miniatura
    Pozycja
    W poszukiwaniu oblicza Bożego (palamickie rozróżnienie istoty i energii w Bogu)
    Fotiju, Eleni (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)
    The aim of the present article is an attempt to show the positive values of Palamas’s teaching about the inaccessible energies acting in the world, on the basis of an analysis of one of the main works by Grzegorz Pailamais – Triads in defense of hesichasts. Basing on the conducted analyses it can be concluded, that the differentiation between the essence and energy in God is not a novum introduced in theology by Palamas. The foundations of this idea should be looked for in the works of the Fathers of the Church. Palatmas’s contribution consists in an original development and in the incorporation of the synthesis of intuitions worked out by him, which be had found in the earlier theological tradition, into the whole of the problem. The aim of this differentiation was his eagerness to popularize the facts from the revelation about a God completely inaccessible and acting in the world. Energies are exactly the actions of the inaccessible in his mystery God, directed towards creatures and making their contadt with the Creator possible. God exceeds all the definitions and notions With which we try to define Him to such a degree that all the names or terms we give to Him apply not to mystery He constitutes in Himself, but just to His energies. Although the actions of God’s powers are perceived by man as manifold, they should be understood first of all as one personal power springing from God’s being and spreading in various ways. Palamas’s differentiation is a valuable theological postulate. It allows one to avoid the extremes to which the methods used in theology and borrowed from essentialistic philosophy are exposed. The positive contribution of Palamas to the theological output of the Eastern Church is an attempt to defend the realism of the connections between man and God without running into pantheism. Energies are only God’s „face turned towards the world”, otherwise God being in accessible in his deepest essence for the man.
  • Miniatura
    Pozycja
    Zrozumieć Kazantzakisa. Teologiczne niepokoje wokół „Ostatniego kuszenia”
    Fotiju, Eleni (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1994)
    If we look closer at the discussion triggered by M. Scoresese’s film The Last Temptation, we shall see that the evaluations and criticism addressed at Kazantzakis are wanting in reliability. The film was based on his novel. It turns out that it is easy to accuse a writer of statements which one does not find in his writings at all. It is easy to refer to excommunication which has not taken place, and excuse callous attack on Kazantzakis’ seeming hostility toward Christian values. As of yet one has not found such an analysis of the novel The Last Temptation or of the whole writing of the novelist labelled as antichrist which would approach seriously the following statement found in the introduction to the novel: “I am sure that every free man, who will read this book full of love, will more and better than ever love Christ” Does the evangelical “new commandment” not oblige Christians to take up real efforts to understand those who seem to be hostile to the values proclaimed by Christianity? Is it not worthwhile at least to try to understand why such a man as Nikos Kazantzakis, who till the end of his life nurtured the desire of holiness, could not find throughout his life the image of God-Love?