Analecta Cracoviensia, 2008, T. 40

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Przeglądaj Analecta Cracoviensia, 2008, T. 40 wg Temat "antiquity"

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    Beda Czcigodny o klasztorach mieszanych na Wyspach Brytyjskich. Historia Ecclesiastica, III-IV wiek
    Kastelik, Justyna (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
    The system of double monasteries, or monasteries for both men and women, is as old as that of Christian monasticism itself. The double monastery in its simplest form was that organization said to have been founded in the fourth century by St. Pachomius, an Egyptian monk. This settlement soon became a proper nunnery under the control of the superior of the monks, who delegated elderly men to care for its discipline. Through the ages, double monasteries comprising communities of both men and women dwelling in contiguous establishments, united under the rule of one superior, and using one church in common for their liturgical offices. It’s cannot be stated with any certainty when the system found its way into the West. At the opening of the sixth century, double monasteries existed in Gaul. St. Caesarius of Arles persuaded his sister Caesaria to join him at Arles, to preside over the women who had gathered there to live in monastery under his guidance. Later the system of double monasteries in Gaul was widely propagated by St. Columbanus and his followers. The double monasteries seem always to have flourished wherever the fervor of the Irish missionaries penetrated. In a short time, British Isles were became covered with similar dual establishments, of which Whitby, Coldingham, Ely, Sheppey, Minster, Wimbome, Barking and Kildare are prominent examples. Abbesses ruled these houses. Bede Venerabilis in his work Historia Ecclesiastica gentis Anglorum, gives much information about double monasteries and the most famous abbesses. Princesses, royal widows, sometimes reigning queens, began to found monasteries, where they lived on terms of equality with the daughters of ceorls and peasants. Bede writes that from the beginning of Christianity in England, the women, and particularly these royal women, were as active and persevering in furthering the Faith, as their men. Hild from Whitby, Aethelthryth (Etheldreda) from Ely, Aethelburh (Ethelburga) from Barking are the most luminous examples of powerful abbesses. A system of double monasteries was always an object of solicitude and strict legislation at the hands of ecclesiastical authority. Many synodal and conciliar decrees recognized its dangers, and ordered the strictest surveillance of all communications passing between monks and nuns. The Norman invasions of the eight and ninth centuries destroyed the double monasteries of British Isles and, when they were restored, it was for one sex only, instead of for a dual community.
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    Kryteria przynależności do wspólnoty wierzących w I-II wieku
    Kasprzak, Dariusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
    The Christian Church in the 1st and 2nd century was already conscious of being a community of believers. The criteria of membership developed gradually and frequently only incidentally. Consequently it is still too early to say of a developed problem orthodoxy/orthopraxis or heterodoxy/heteropraxis. The basic 2nd century criteria of being a member of Christian Church in and out were as follows: belief in Jesus Christ corroborated by baptism, a sincere will of belonging to the Church of true believers in Christ, and a duty to live in agreement with the high moral standards. If a Christian man or woman broke the principles observed by the community, he/she was successively removed from the Church society of the faithful, and had to remain out of the Church until he/she again converted to the true faith. The similarities between the Christian excommunication and Jewish herem are clearly visible. A heterodoxy was regarded as sinful (a lack of unity with the church) and consequently must have been a painful experience of isolation from one another on both sides, orthodox and heterodox.