„Wszystko ma swój czas". Patrystyczna egzegeza Księgi Eklezjastesa 3,1-8
Z wczesnochrześcijańskich dzieł egezegetycznych dotyczących Księgi Eklezjastesa zachowały się nieliczne fragmenty komentarza Orygenesa, obszerna część komentarza Dydyma Ślepego, homilie św. Grzegorza z Nyssy, krótki komentarz literalny przypisywany św. Janowi Chryzostomowi, komentarz o charakterze u...
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| Format: | Electronic Article |
| Language: | Polish |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
[publisher not identified]
2019
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| In: |
Verbum vitae
Year: 2019, Volume: 35, Pages: 345-372 |
| Further subjects: | B
Grzegorz z Nyssy
B Hieronim B czas B Księga Eklezjastesa B Dydym Ślepy |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a Z wczesnochrześcijańskich dzieł egezegetycznych dotyczących Księgi Eklezjastesa zachowały się nieliczne fragmenty komentarza Orygenesa, obszerna część komentarza Dydyma Ślepego, homilie św. Grzegorza z Nyssy, krótki komentarz literalny przypisywany św. Janowi Chryzostomowi, komentarz o charakterze umiarkowanie alegorycznym św. Hieronima i komentarz Grzegorza z Agrigentum, biskupa Sycylii z przełomu VI i VII wieku. Analiza zawartego w powyższych dziełach komentarza do wersetów Koh 3, 1-8 ujawnia dwojaki charakter patrystycznej egzegezy tego biblijnego tekstu: uniwersalny i indywidualny. Z jednej strony autorzy odnoszą tekst Koh 1-3 do czasu w wymiarze powszechnym, obejmującego historię zbawienia ludzkości i związanego z działalnością Opatrzności Bożej, czuwającej nad przebiegiem procesu dziejowego. Z drugiej strony interpretują ten passus w odniesieniu do życia duchowego każdego chrześcijanina, jego głębokiej relacji do Boga, procesu doskonalenia wewnętrznego, walki z wadami i nabywania cnót. Oba wymiary czasowe się przenikają: indywidualna droga człowieka do doskonałości wpisuje się w zaplanowane przez Boga dzieje zbawienia ludzkości. Każda czynność, zarówno w wymiarze indywidualnym, jak i uniwersalnym, ma swój właściwy czas wyznaczony przez Boga. | ||
| 520 | |a From among the early Christian exegetical works treating the Book of Ecclesiastes, several manuscripts, some of them fragmentary, have been preserved. These include: a few fragments of Origen’s commentary; a large part of the commentary written by Didymus the Blind; homilies of St Gregory of Nyssa; a short literary comment attributed to St John Chrysostom; a moderately allegorical commentary of St Jerome; and the commentary of Gregory of Agrigentum, bishop of Sicily from the turn of the 6th and 7th centuries. Analysis of the commentaries on Qoh 3:1-8 contained in the above-mentioned works reveals the dualistic character of patristic exegesis of the biblical passus in question, specifically its use of both universal and individual approaches. On the one hand, the authors refer the text of Qoh 1–3 to a universal understanding of time, i.e. the whole of salvation history and the related activities of Divine Providence guiding the course of the historical process. On the other hand, they interpret this passage in relation to the spiritual life of every Christian, his deep relationship with God, the process of internal improvement, the fight against vices and the acquisition of virtues. The two dimensions of time interpenetrate each other: the individual path of man to perfection is at the same time part of God’s planned history of the salvation of humanity. Thus every action, both in the individual and the universal dimension, has its proper timing assigned by God. | ||
| 520 | |a From among the early Christian exegetical works treating the Book of Ecclesiastes, several manuscripts, some of them fragmentary, have been preserved. These include: a few fragments of Origen’s commentary; a large part of the commentary written by Didymus the Blind; homilies of St Gregory of Nyssa; a short literary comment attributed to St John Chrysostom; a moderately allegorical commentary of St Jerome; and the commentary of Gregory of Agrigentum, bishop of Sicily from the turn of the 6th and 7th centuries. Analysis of the commentaries on Qoh 3:1-8 contained in the above-mentioned works reveals the dualistic character of patristic exegesis of the biblical passus in question, specifically its use of both universal and individual approaches. On the one hand, the authors refer the text of Qoh 1–3 to a universal understanding of time, i.e. the whole of salvation history and the related activities of Divine Providence guiding the course of the historical process. On the other hand, they interpret this passage in relation to the spiritual life of every Christian, his deep relationship with God, the process of internal improvement, the fight against vices and the acquisition of virtues. The two dimensions of time interpenetrate each other: the individual path of man to perfection is at the same time part of God’s planned history of the salvation of humanity. Thus every action, both in the individual and the universal dimension, has its proper timing assigned by God. | ||
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| 650 | 4 | |a Grzegorz z Nyssy | |
| 650 | 4 | |a Dydym Ślepy | |
| 650 | 4 | |a czas | |
| 650 | 4 | |a Księga Eklezjastesa | |
| 650 | 4 | |a Hieronim | |
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