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 theological dimension of the name of Jesus is not only a domain of biblical teaching, patrology, theology of spirituality or theology of liturgy. It is also a field for reflection of systematic theology. This study starts with a brief theological analysis of the name of Jesus and states that this is a summary of His earthy mission which is a saving mission to man and the world. Karl Rahner’s contribution to contemporary christological reflection is hard to overestimate. His so-called transcendental christology is an attempt to include anthropology into the structure of theology as its integral component. In contrast, narrative theology deals with modern man as the addressee of the Christian message about salvation. It develops particular ways of access by a man, who is not a believer, to the Person and work of Jesus of Nazareth as the true and living Son of God.
York & Köln: Brill. DROBNER, H. R. (2011): Patrologie: Úvod do studia starokřesťanské literatury [ Patrology: Introduction into early Christian literature ]. Praha: OIKOYMENH. FLACHBARTOVÁ, L. (2015): Diogenovský kynizmus ako spôsob života [ Diogenes’ Cynicism as way of life ]. Prešov: Filozofická fakulta Prešovskej univerzity. HADOT, P. (2004): What is ancient philosophy? Cambridge, MA: Harvard University Press. KRUEGER, D. (1993): Diogenes the Cynic among the fourth century Fathers. In: Vigiliae Christianae , 47(1), pp. 29–49. OBERHAUS, M. (1991): Gregor
bringing confession-specific instru-
ments to the task of interpreting
This intention to make a syn-
thesis of methods and to inter-con-
fessional collaboration in Bible
Studies is voiced most clearly in the
article contributed by Konstantin
Nikolakopoulos from the Ortho-
dox Theological Institute München,
who pleads both for a synthesis be-
tween patrology and historical crit-
icism and for an increased relevance
of biblical exegesis in the ecumeni-
unserer Zeitschrift ausmacht, möch-
ten wir abschließend gerne darauf
. is very different
from that of the great Cappadocian Hierarch (p. 43). The only exception
* Alexandru Ioniță, PhD, Academic Researcher at the Institute for Ecumenical Research
Sibiu, “Lucian Blaga” University of Sibiu, Romania. Contact details: Str. Octavian Goga 3, A
23, Șelimbăr, Sibiu; e-mail: firstname.lastname@example.org.
RES 6 (3/2014), p. 498-501 DOI: 10.2478/ress-2014-0140
Book Reviews / Buchrezensionen
to this line of thought, which made its way into Patrology textbooks, is Jo-
seph Witting, who questioned the conclusions of his predecessors and found
Academic Excellence Project ‘5-100’.
2 Dmitry Biriukov, “Penetration of Fire into Iron. The Sense and the Usage Mode of This
Metaphor for Description of Theosis in the Byzantine Theological Literature”, in: Scrinium.
Journal of Patrology and Critical Hagiography 15 (2019), p. 163-182, https://brill.com/view/
journals/scri/15/1/article-p143_10.xml, viewed on 10.10.2019.
3 Alexander Aphrodisiensis, De mixt. IV; XII, in: Ivo Bruns (ed.), Alexandri Aphrodisiensis
praeter commentaria scripta minora, Berlin 1892, p. 218.1-3, 227.11-228.4. See: Robert Todd,
half of Migne’s Patrology, as well as those after the fall of
Constantinople, give a clear and unequivocal witness. Even though it is (mistakenly) thought
that St. Mark of Ephesus referred to the Roman Catholic church as a Church only until the
Council in Florence and that after the Council he did not, things are actually different.
Namely, after the Council of Florence both Mark and the entire Eastern Church steadily
referred to the Roman Catholic church as a Church. St. Mark of Ephesus (e.g., the Encyclical
Letter of St. Mark of Ephesus in 1440) says it in
Ἐκκλησίας, ἐν Ἱεροσολύμοις 1940, p. 546 (the “inventor” of the canon is St. John of
Damascus); Π. Τρεμπέλα, Ἐκλογὴ Ἑλληνικῆς Ὀρθοδόξου Ὑμνογραφίας, Ἀθῆναι 21978, p.
25, 279-280; Θεοχάρη Ε. Δετοράκη, Kόσμας ὁ Μελῳδός. Βίος καὶ ἔργο, col. “Ἀνάλεκτα
Βλατάδων”, 28, Πατριαρχικόν Ἵδρυμα Πατερικῶν Μελετῶν, Θεσσαλονίκη 1979, p. 150-
151 (citing ancient and Byzantine sources, it indicates Cosma the Melodist as the “inventor”
of the canons consisting of three odes), the line already set in Patrology accepts the Andreian
paternity. See, for example, his opinions in
. c. Orient. 96 (ACO I.5, p. 137; cited in: A. Grillmeier, CCT 2/2, p. 37).
54 Cyril, Ep 45.4 ad Succensum 1 (PG 77, 233A); McEnerney, St. Cyril, p. 192.
55 Cyril, Ep 45.6 ad Succensum 1, (McEnerney, St. Cyril, p.193); for the misattribution of
Kata meros pistis to Athanasius rather than to Apollinarius, see: Johannes Quasten, Patrology,
vol. 3, Westminster, MD, Newman Press 1960, p. 140.
56 Cyril, Ep 45.7 ad Succensum 1, (McEnerney, St. Cyril, p. 193).
57 A. Grillmeier, CCT 2/2, p. 36.
58 Cyril, Ep 46.12 ad Succensum 2 (PG 77, 245A-B; McEnerney, St. Cyril, p. 203