Roczniki Teologiczne, 2003, T. 50, z. 4

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„Miarą wszystkich rzeczy jest Bóg”. Platońska zasada w interpretacji Klemensa Aleksandryjskiego
Zagórski, Dariusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
The Aristotelian principle of μεσότης, one that postulates to keep “the average measure determined by reason,” was universally approved both theoretically and practically. Any differences in views arose when attempts were made to define how the “average measure” was supposed to be understood and how it should have been marked. This problem had not been solved by the three auxiliary criteria formulated by Clement of Alexandria. They verified the “mean measure” and were the following: criterion of necessity, compatibility with nature, and compatibility with reason. An essential novelty in the doctrine of Clement was that he modified the ideal of μεσότης. The latter encompassed not only the ethical-moral issues, but also the over-all matters belonging to the intellectual and existential spheres. God, the Creator of man, established an order in the whole macro and microcosmos. For that reason, one should expect that the Divine Lawgiver could have determined, in the most perfect and complete manner, the way the proper measure was supposed to be understood. The principles of Divine rules are found in the Revelation broadly understood, i.e. in the Law of the Old and New Testaments, in the commandments, and in the principles given by the Tradition of the Apostolic Church. “The only just measure is one, true God who is always the same and in all things He remains unchanged; He measures and weighs everything with His justice, as it were, on the scales that tip in no direction (protr. 69, 3-4)”.
Wpływ starożytnej myśli greckiej na kształtowanie się koncepcji roztropności (φρόνησις) u Klemensa z Aleksandrii
Szczur, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Clement of Alexandria was one of the first old-Christian writers who in his works fully expressed his respect for ancient Greek philosophers by way of using their conclusions. That is why, we find in the teaching of Clement many references to ancient thinkers, but also accommodations of their concepts into Christianity. An interesting example here is the Christian conception of practical wisdom (φρόνησις) which stemmed from the earlier accomplishments of ancient philosophy. Clement was not systematic in his lecture, therefore we should not expect any consistent conception of practical wisdom (φρόνησις). Nevertheless, an analysis of the three excerpts taken from the Stromata (II 24, 1-2; I 176, 3-179, 4; VI 154, 1-155, 4) has proved that Clement accepted the definitions of practical wisdom (φρόνησις) from all philosophical schools (especially, the Platonic, Aristotelian, and Stoic influences) and subordinates them to the goals he intends to accomplish. One can approach only superficially a certain basic conception and recognize in it that φρόνησις as a cognitive virtue has with Clement both theoretical and practical significance. There are few quotations from the Bible, all of them deliberately used, and they put the philosophical definitions accepted by Clement in a new light. Thus dialectic, critical practical wisdom is brought to existence in moralreligious vigilance required from the Christian in the light of his expectations for the end of the times. In the doctrine of Clement of Alexandria, the conception of universal practical wisdom is incorporated within the universal Divine pedagogy, as it was solved by him in the first book of the Pedagogue.
Zakon Maltański
Dziuba, Andrzej F. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Any consideration of the Sovereign Military Hospitaller Order of St. John of Jerusalem, called of Rhodes, called of Malta – to give its full title – must necessarily begin with at least a broad review of its nearly-millenary history. For it is this history, together with the adaptations which enabled the Order to survive the vicissitudes of that history, which explains the institutional profile which the Order has maintained to the present day, the object of the present study. The Order was organized during the Crusades and, for much of its history, it was involved in the epic struggle of the Crusade against the infidel. The history of the Order begins with a hospital or infirmary for pilgrims in Jerusalem run by a monastic community under the direction of the figure known to history as the Blessed Gerard. After the establishment of the Latin Kingdom of Jerusalem, the community led by Gerard received the approval of the Roman Pontiffs (bull Pie postulatio voluntatis z 15.02.1113). In order to prosecute the war, however, the Order required an independence which was difficult to achieve while it was a guest of the Kings of Cyprus. Consequently, under the Grand Master Fra Foulques de Villaret, the Order acquired the island of Rhodes. The Knights sailed for Candia and thence by way of Messina to Civitavecchia in the Papal States. The Habsburg Emperor Charles V had earlier offered the order the fief of Malta, an ancient dependency of the Aragonese crown of Sicily. Malta became the base for the second phase of the Order’s naval history, which moved into the western Mediterranean theater. By the end of the 18th century, The Order faced a new enemy as terrible as the infidel of old, revolutionary France. In the midst of this revolutionary turmoil, the Order received support from an unexpected quarter: Orthodox Russia. In the Meantime, however, while en route to Egypt, Napoleon Bonaparte attacked the island of Malta in violation of its internationally-recognized neutrality among the Christian powers and forced the capitulation of the Knights on 12 June 1798. Bonaparte despoiled the Order of its treasury and forced it to abandon the island. At the death of the Grand Master Fra Angelo de Mojana di Cologna, the present Grand Master, Fra Andrew Bertie, was elected Prince and 78th Grand Master of the Sovereign Order on 8 April 1988. His reign has seen the unprecedented international expansion of the Order (some 11.000 members, organized in 52 Associations), its hospitaller work (19 hospitals and over 200 ambulatories and other centers), and its diplomatic activity (bilateral diplimatic relations with 86 countries and representation at various international organizations, oncluding a Permanent Observer at the United Nations). Having celebrated in 1999 its ninth centenary, the Sovereign Military Hospitaller Order of St. John of Jerusalem, called of Rhodes, called of Malta, progresses forward into the third Christian millennium because, as the Blessed Gerard affirmed: „Our Institution will continue as long as it pleases God to bring forth men willing to render lighter the burdens of suffering and more bearable those of misery” (John Paul II).

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