The legend of Shirin in Syriac sources. A warning against caesaropapism?

The article seeks an answer for several questions, as: Why was Syriac Christianity not an imperial Church? Why did it not enter into a relationship with the authorities? It might be explained by pointing to the political situation of the Syriac Chrstianas community under the reign of the Persian king Chosroes II Parviz.The article seeks an answer for several questions, as: Why was Syriac Christianity not an imperial Church? Why did it not enter into a relationship with the authorities? It might be explained by pointing to the political situation of the Syriac Chrstianas community under the reign of the Persian king Chosroes II Parviz

The tradition of St. Thomas’ mission to India in the light of Patristic sources

The Church tradition calls the followers of Christ in India Saint Thomas Christians. Where does this designation come from and why is it connected with the name of one of the Apostles of Christ? Taking into account the extant records, it seems that the appearance of Christ’s disciples in India was formerly associated with another Apostle, St. Bartholomew. According to Ecclesiastical History written by Eusebius of Caesarea, the hypothetical founder of the Catechetical School of Alexandria, Pantaenus, travelled to India in the middle of the 2nd century.The Church tradition calls the followers of Christ in India Saint Thomas Christians. Where does this designation come from and why is it connected with the name of one of the Apostles of Christ? Taking into account the extant records, it seems that the appearance of Christ’s disciples in India was formerly associated with another Apostle, St. Bartholomew. According to Ecclesiastical History written by Eusebius of Caesarea, the hypothetical founder of the Catechetical School of Alexandria, Pantaenus, travelled to India in the middle of the 2nd century

The mystery in the community. Isaac of Nineveh and his instructions

When in one of the scenes in “The Karamazov Brothers” by F. Dostoevsky, the works of the mystic Isaac appear on the table, only few readers are aware that the history of Christianity has come full circle. The author from the Assyrian Eastern Church, recognised by his contemporary Church in Constantinople as a heretic, a Nestorian, becomes the moral and spiritual authority for the Orthodox clergyman. Is the mystic or a heretic? The history of Isaac’s texts, which made their way to the Orthodox Church through the anchor of orthodoxy – the community of the Mount Athos, is even stranger.When in one of the scenes in “The Karamazov Brothers” by F. Dostoevsky, the works of the mystic Isaac appear on the table, only few readers are aware that the history of Christianity has come full circle. The author from the Assyrian Eastern Church, recognised by his contemporary Church in Constantinople as a heretic, a Nestorian, becomes the moral and spiritual authority for the Orthodox clergyman. Is the mystic or a heretic? The history of Isaac’s texts, which made their way to the Orthodox Church through the anchor of orthodoxy – the community of the Mount Athos, is even stranger

UCZNIOWIE ELIASZA I ELIZEUSZA: U źródeł inności monastycyzmu orientalnego

In Syrian tradition, the monk is presented as the inheritor of the customs from the prophets in the Old Testament. According to the first Syrian patristic scholars, the lives of two prophets, in particular Elijah's and Elisha's, illustrated the monk's vocation. This applied not only to Elija's and Elisha's vocation to a life of asceticism, fasting, penance and purity, but also to their many narrative aspects. What distinguished them was their zeal and enthusiasmin defending the true faith. For the Eastern monk, the prophets' unique manner of involvement in the struggle for the truth became the hallmark of his own vocation and task in the Church community. The Syrian monk was therefore, the guardian of his people, and its purity of faith. In this way, his mission was different from that which the monks fulfilled in the West, where the question of doctrine and orthodoxy was primarily the responsibility of the hierarchy’s. Such an understanding, of the monastic vocation, found a specific anchoring in the Eastern communities' ecclesiology. It seems that this aspect of the monastic vocation concerned not only this movements first period of development, but had, and has (in some respects) its continuation to this day

Changes on Commodity Markets and Regulation in the European Union

W ciągu ostatnich dziesięcioleci rynki towarowe, mające duży wpływ na kształt gospodarki światowej, wielokrotnie się zmieniały pod względem strukturalnym. W wyniku coraz większej spekulacji ze strony inwestorów finansowych na rynkach towarowych ceny surowców zaczęły się wahać. Wraz z innymi czynnikami doprowadziło to do nadużyć na rynku, mniejszej przejrzystości handlu oraz nadmiernej spekulacji. Problemy te uwidoczniły się zwłaszcza w trakcie ostatniego kryzysu w latach 2007–2008 oraz bezpośrednio po nim. Ustawodawcy na świecie podjęli działania zmierzające do zmniejszenia wspomnianych efektów oraz wprowadzili nowe regulacje dotyczące rynków towarowych. Celem niniejszego artykułu było zaprezentowanie inicjatyw tego typu podejmowanych w Unii Europejskiej oraz próba ich ocenienia.Commodity markets are important for the shape of the world economy and have experienced numerous structural changes over the span of the last few decades. Prices became more volatile as more and more financial investors began to speculate on commodity markets. Such a process combined with other crucial factors led to market abuses, decreasing the transparency of trade, and excessive speculation. These issues intensifiedand were mostly observed during the subprime mortgage crisis and in the period straight after it. The policymakers around the globe made an effort to diminish those effects and introduced new a policy framework regarding commodity markets. The aim of this paper is to define, present and review the current works and actions taken by the European Union policymakers. This has been done based on an analysis of the new legislation and its possible results

La creazione – fondamento e primo atto della misericordia divina nel pensiero di santo Isaaco di Ninive. Alcune osservazioni sul suo VII Discorso della III collezione

Isacco di Ninive e uno degli autori meno conosciuti in Occidente. Ma il suo insegnamento e molto importante per la Chiesa d’Oriente. Dopo le traduzioni in lingua russa dei suoi scritti, e stato riconosciuto dagli ortodossi come uno degli autori principali della vita monastica. La sua dottrina spirituale e fondata sul concetto della Misericordia Divina. L’articolo descrive punti principali del concetto della Miseri-cordia Divina sul esempio di uno dei discorsi di Isacco. Non e soltanto una delle dimensioni del Famore divino, ma motore di tutta la oikonomia (sir:) cioe attraverso la Misericordia si puó capire la storia ed entrare in comunione eon Dio. Ma la Misericordia cosi accentuata faceva e fa paura, perche puó provocare difficolta, anzitutto nell’attivita pastorale. Per ąuesto gli scritti di Isacco sono - secondo i monaci - non per i giovani, ma soltanto per i coloro che hanno un certo livello nella vita monastica

Pedagogical attitude toward the audience. Reflexions on St. John Chrysostom’s Homilies on the Epistle to the Hebrews

The fascination with St. Paul’s activity was one of St. John Chrysostom characteristic features. In the attitude of the Antiochian we can see not only true admiration but also  the will to imitate St. Paul as a guiding light of Christian involvement and activity. St. John Chrysostom has often underlined the pedagogical attitude of the Apostle towards the audi- ence in his letters. Such appraisal of the activity of the Apostle of Nations by the Patriarch of Constantinople determined his own pastoral attitude. As a result of this one of the char- acteristic features of St. John Chrysostom’s preaching is the concern for the audience that accompanied the preacher of Antioch in his homiletic activity. Chrysostom was a master of words, a tutor always dedicated to his audience. This helped with his choice of themes, the topics he discussed or the choice of time in which he undertook particular deliberations. So, controversial texts didn’t give a chance for an insightful dogmatic analysis, although none of the topics were passed over. In other words he was concerned not only with what he would convey, but also when and how he would reach the topic with the audience. St. John Chrys- ostom was aware of the perceptual limitations of his audience hence his caution. Such an approach implies great caution in dealing with his works and at the same time explains why on the one hand some allusions in the commentary to particular parts of the Holy Scripture lack, as well as, the fact that all crucial topics have been discussed by the saint of Antioch. An example of this are the homilies to Corpus Paulinum, and especially the analyzed parts from St. John Chrysostom’s Homilies to the Epistle to the Hebrews

XIII spotkanie okrągłego stołu Towarzystwa Studiów Syriackich (Paryż, 13 XI 2015)

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