Roczniki Teologiczne, 2001, T. 48, z. 4

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    Aretologia agapetyczna Klemensa Aleksandryjskiego w zarysie
    Szczur, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
    Αγάπη is the ordering and hierarchizing principle of all virtues in the aretology of Clement of Alexandria. It is in ἀγάπη that “virtues accomplish their fullness.” This exceptional rank, importance and central position is variously exposed by the author of the “Stromateis”. In his texts, in which he mentions a series of different virtues, ἀγάπη is almost always quoted as the last one, that is one that is on top of all the others, one that closes the process of improvement, the “bond of perfection.” Due to its special character, ἀγάπη cannot be treated in the same way as the other virtues, for it is, as it were, the axis around which all the other values accumulate. Christian love (ἀγάπη) “makes everything perfect” and “leads to perfection.” Therefore our author follows St. Paul and says that „love is the greatest of all virtues (μείζων δὲ τούτων ἡ ἀγάπη).” Hence ἀγάπη is dependent on many intellectual and moral values; by growing, it becomes the quintessence of all the others. The present study has analyzed the virtues in direct relations with ἀγάπη. A number of the announcements of Clement of Alexandria point out that, generally, one can speak about three degrees in which virtues are related to ἀγάπη. The first group of virtues that Clement discusses is so much related to ἀγάπη that one can speak about the relation of identity or sameness. This group includes: πραότης (suavity), χριστότης (nobleness), ὑπομονή (endurance), ἀφϑονία (lack of covetousness), ἀμισία (lack of hatred), ἀζηλία (lack of false ambition), ἀμνησικακία (oblivion of harms), and ϑεοσέβεια (fear of God). The second group is based on the relation of origin or implication. To this group belong the following: δικαιοσύνη (justice), εὐποιία (benevolence), παρτυρία (testimony). The third group is characterized by a fairly far degree of distinction, which may be defined as a relationship of accompany. To this group belong εἰρήνη (peace), φιλανϑρωπία (philanthropy), φιλοξενία (hospitality), φιλοστοργία (tenderness). All the above virtues play auxiliary functions in relation to ἀγάπη. Clement of Alexandria identifies the increase of ἀγάπη, in a sense, with the whole process of Christian perfection, therefore the teaching on the above mentioned virtues, indelibly linked with the essence of ἀγάπη, has been identified as agapethic aretology.
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    Maryja napełniona Duchem Świętym – ideałem cnót w „Wykładzie Ewangelii według św. Łukasza” św. Ambrożego
    Ziółkowska, Marta (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
    St. Ambrose, the Father of the Church, lived in the forth century. Owing to his contribution to the development of the doctrine about the Mother of God and the fact that he spread Her cult, he was rightly called the “Father of Latin Mariology” and “Patron of the veneration to Mary.” The paper is another attempt at showing the contemporary reader the plethora of mariological writings penned by the Bishop of Milan. It depicts the outcomes of detailed analyses of the Lecture on the Gospel of St. Luke speaking about the relationship between the Holy Ghost and Mary, and showing the spiritual image of the Virgin from Nazareth. The main source was the original text of the above mentioned work, being part of the Italian edition of Ambrose’s works Opera Omnia di Sant’ Ambrogio, vol. 11-12, Milan 1978. St. Ambrose focuses on two events from the history of salvation: Annunciation and Visitation. Either of the mysteries shows a most complete relationship between the “Creator of the grace” and the Holy Virgin. The first one says about the action of the Holy Ghost in Mary and through Mary. The second part of the paper puts forward the image of Mary outlined by the Bishop of Milan as a pattern of virtues, an ideal which both virgins and mothers should look up to. Ambrose has not worked out a permanent hierarchy of virtues, rather he presents a wide range of them in relation to the Mother of God. Most attention is paid to the discussion on faith and its attributes. Then the following virtues are considered: modesty, humbleness, obedience and wisdom. In order to have a more complete view of the issues under discussion, some basic assumptions from pneumatology (within the the confines of the work under study) and aretology are given.