The proposed topic allows to learn about the scientific activity of the Wielkopolska researchers of the early Christian Church: Jan Sajdak (1882–1967), priest Józef Nowacki (1893–1964), priest Bronisław Gładysz (1892–1943) and priest Ludwik Gładyszewski (1932–2009). They contributed to the development of patristics not only in Wielkopolska, but also in Poland and in the world. Wielkopolska is also associated with the Scriptures of the Fathers of the Church in which translations of writers of the first centuries of Christianity are published. Patrology textbooks have also been published. The most important of them was written by the priest Szczepan Piestoch and is intended especially for students of theology. Wielkopolska is also a Faculty of Theology which has been operating since 1998 at the University of Adam Mickiewicz University in Poznań. It includes the Department of Patristic Theology and currently the Department of Patristic Theology and Church History. Under the supervision of the faculty lecturers doctoral theses, master’s and bachelor’s theses, as well as monographs related to the period of Christian antiquity are prepared.
the Epistle to
the Ephesians (2.14)
Keywords: Judeo-Christian Dialogue, Judeo-Catholic dialogue, Orthodox ap-
proach, FathersoftheChurch and Jews, Soloviev, Boulgakov, Ecumenism
Judeo-Christian dialogue originated and developed in the West1 following
the Second World War.2 When speaking of dialogue, we are specifically re-
ferring to official dialogue between two communities, and not simply that
between notable individuals, as such dialogue has existed since the founda-
tion of the Christian community. Sadly, the fruits of such personal exchang-
es have most
thinking and actions of the
early FathersoftheChurch, even if not always couched in explicitly Christian terms.
Major Christian theological and spiritual principles inspiring their theologies include
the equality of all human beings, the evangelical imperative of love of neighbour as
a reflection of love of God, the uniqueness of the human person, and freedom. Social
and political thinking during the Russian religious renaissance provided a solid,
if inadequately recognized, basis for the development of later Orthodox social and
The article presents the sources, origin and theology of the Litany to the Holy Name of Jesus. The first part shows the mystery of names. It is the symbolism of man and the process of mutual communication that is the core. Names are the living souls of every being. Thanks to names, human beings are not anonymous. In ancient times, names would never be overlooked as insignificant conventional terms as they had a meaningful part in the role that a given being took on in the universe. The name has a meaning and is treated as a kind of a spiritual substance, as something real, something that truly exists. The sources of Jesus’ titles present in the Litany to the Name of Jesus are the Holy Scriptures, the writings of the Fathers of the Church and popular piety. The Litany to the Holy Name of Jesus shows the richness of the content in the Name of Jesus, which contains the truth about His deity and His infinite love for the whole of creation and especially for every human being. The Litany is a summary of the entire history of salvation, in which the name of Jesus became “a name above all names” (see Flp 2: 8-11).
. John Chrysostom (1999) Homilies on Colossians. In Schaff, P (ed) A Select Library of the Nicene and Post-Nicene FathersoftheChurch, volume 13. Peabody, MA: Hendrickson. Cyril of Alexandria (1864a) De adoratione et culte in spiritue et veritate. In Migne, JP (ed) Patrologia Cursus Completus (Series Graeca), volume 68. Paris: Imprimerie Catholique. Cyril of Alexandria (1864b) Glaphyra. In Migne, JP (ed) Patrologia Cursus Completus (Series Graeca), volume 69. Paris: Imprimerie Catholique. Cyril of Alexandria (1864c) Commentarium in Esaiam. In Migne, JP (ed
. Paris: Imprimerie Catholique. John Chrysostom (1957) Commentary on John. In Goggin, TA (trans), The FathersoftheChurch, volume 33. Washington, DC: The Catholic University of America Press. John Chrysostom (1960) Commentary on John. In Goggin, TA (trans), The FathersoftheChurch, volume 41. Washington, DC: The Catholic University of America Press. John Chrysostom (1963) Baptismal Instructions. In Harkins, PW (trans), Ancient Christian Writers, volume 31. New York, NY: Paulist Press. John Chrysostom (1975) Works. In Schaff, P (ed) A Select Library of the Nicene and
Bibliography Athanasius (1907) On the Incarnation . In Schaff P & Wace H (eds) Nicene and Post-Nicene FathersoftheChurch , volume 4. New York, NY: Charles Scribner’s Sons. Augustine (1983) Homilies on the Gospel of John. In Schaff P & Wace H (eds) Nicene and Post-Nicene FathersoftheChurch , volume 4. Grand Rapids: MI: Eerdmans. Augustine (1999) The Predestination of the Saints . In Rotelle JE (ed) The Works of Satin Augustine: A Translation for the 21st Century, volume I:26. Hyde Park, NY: New City Press. Balthasar HU (1990) Credo: Meditationen turn
: Gerhard von Rad’s Interpretation
of Genesis 22”. Interpretation 62 (2008): 268-76.
Schopp, Ludwig, et al. eds. The FathersoftheChurch. A New Translation.
Washington, DC: Catholic University of America Press, 1947.
Schwartz, Regina M. The Curse of Cain. The Violent Legacy of Monotheism. Chicago,
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References Aquinas, T (1946) Summa Theologiae, volumes 1-3. New York, NY: Benzinger Brothers. Aristotle (1957) The Nicomachean Ethics (Loeb Classical Library). Cambridge, MA: Harvard University Press. Asmis, E (2009) Seneca on Fortune and the Kingdom of God. In Bartsch, S and Wray, D (eds) Seneca and Self. Cambridge: Cambridge University Press, pp. 225-236. Augustine (1956), The Writings. In Schaff, P (ed) A Select Library of the Nicene and Post-Nicene FathersoftheChurch. Grand Rapids, MI: Williams B. Eerdmans. Bromiley, GW (1953) Zwingli and Bullinger
symbolism as interpreted by the FathersoftheChurch (Nicolae Roddy), the turbulent historical context in Roman-held
Judea during Jesus Christ’s life and the early first century AD Jewish tradi-
tions of war (John Fotopoulos), the assessments about waging war and the
very moral nature of war raised by Origen († 253 AD) and the Cappadocian
Fathers in late fourth century AD (Valerie A. Karras). The section also relates
to the Western critique of the imperial strategy of war as present in the writ-
ings of Bishop Ambrose of Mediolanum (George E. Demacopoulos), the