Teologiczne i filozoficzne uzasadnienie zmartwychwstania ciała u ojców apostolskich i apologetów

Abstract

Most of the works of the Church Fathers and apologists contain a citique of the views of the Docetist or pagan debaters who reject the Ressurrection. Apart from the main theological argument which is the ressurrection of Christ, in writings of this period, arguments refer to the Incamation of the Logos as the event giving the human body exceptional dignity, as well as stressing the role of God the Father as the author of the new creation in the final age, who will once again show His creative strength (Clemens of Alexandria, Ignatius of Antioch). In the mid-II century, the authors of "Pastor" and the "Letter of Pseudo-Bamabas" draw attention to the spiritual and moral condition of the return of the entire person to life. They emphasize that those people who "maintain their bodies in purity" ‒ meaning being faithful in earthly life to Christ, will receive this, understood as a spiritual resurrection. After the middle of the II century, there appeared an almost general in the surviving Christian writings (Justin, Pseudo-Justin) anthropological dualism coming from Platonism which appeared in stressing that a person is composed of an immortal soul and a mortal body, but this relationship is not commented on more fully. This will become a domain of treaties about the Resurrection written at the tum of the II and III centuries, which on account of its apologetical assumptions will have to adjust to Greek debating anthropology which attacks the doctrine of Christians, as well on account of accepting unavoidable ‒ from the point of view of accommodating ‒ the missionary trial of expressing main truths of the Christian faith with the help of Greek philosophy. The first expression of applying such an attitucle is the treaty "On the Ressurrection of the Deceased" of Atenagoras.