http://hdl.handle.net/11089/1720 Fri, 03 Apr 2026 22:42:39 GMT 2026-04-03T22:42:39Z https://dspace.uni.lodz.pl:443/xmlui/bitstream/id/38da0a96-ee6c-4b38-b2a8-ee0ad6c4c681/ http://hdl.handle.net/11089/1720 http://hdl.handle.net/11089/22092 The Labyrinth of Mysticisms Gwarny, Małgorzata Tue, 01 Jan 2013 00:00:00 GMT http://hdl.handle.net/11089/22092 2013-01-01T00:00:00Z http://hdl.handle.net/11089/22091 Sofia – Mądrość Boża. Przymiot, energia czy odrębna osoba Boska w teologii Kościoła wschodniego (do XV w.) Brzozowska, Zofia Aleksandra The representation of Sophia – personified God’s Wisdom, based on the text of old-testament Sapiental Books, took quite an important place in the spiritual culture of Byzantium. What should be noted is the Empire inhabitants’ striving to identify Wisdom with one of the persons of Trinity. A vast majority of the Church Fathers and later East Christian thinkers inclined towards christological interpretation of Sophian images. The Second Hypostasis – the Word Incarnate, was identified with Sophia by Justin Martyr, Athenagoras of Athens, Clement of Alexandria, Origen, Methodius of Olympus, Eusebius of Caesarea, Cyril of Jerusalem, Athanasius of Alexandria, Gregory of Nazianzus, Gregory of Nyssa, Cyril of Alexandria, Theodoret of Cyrus, Anastasius of Sinai, Patriarch Germanus of Constantinople, St. Theodore of Stoudios, Symeon the Metaphrast, St. Simeon the New Theologian, and Philotheos Kokkinos – author of three extensive educational works devoted to Sapiental metaphors, presented in the Book of Proverbs. Several other apologists preferred to identify God’s Wisdom with the Holy Spirit (Theophilus of Antioch, Irenaeus of Lyons, Paul of Samosata). At the same time in the Byzantine theology emerged a completely abstract interpretation of Sophia, based on the views of Saint Basil the Great, Pseudo-Dionysius the Areopagite and Maximus the Confessor. Its highlight was to be a theory, proposed by Gregory Palamas in the fourteenth century, according to which Sophia should be understood primarily as one of the uncreated energies of God. Tue, 01 Jan 2013 00:00:00 GMT http://hdl.handle.net/11089/22091 2013-01-01T00:00:00Z http://hdl.handle.net/11089/22090 Pojęcie Boga w Pawła Florenskiego metafizyce wszechjedności Kroczak, Justyna Pavel Florensky is well-know Russian religious philosopher, famous above all for his works on orthodox icon, though his thought is considerably more extensive as it contains original reflections on theology, philosophy, philology and natural science. God was situated in the centre of all his deliberations. Therefore the theme of an article seems to be well-founded. I divided my analysis into three parts according to three fields of Florensky’s interests: orthodox christianity, sophiology and Greek philosophy. I will focus my attention on each of them respectively and then try to answer what Florensky understood by the term of God. Tue, 01 Jan 2013 00:00:00 GMT http://hdl.handle.net/11089/22090 2013-01-01T00:00:00Z http://hdl.handle.net/11089/22088 Wolność jako boski fundament człowieczeństwa. Fiodora Dostojewskiego rozważania antropologiczne Perkowska, Iwona Magdalena No doubt, freedom is the main topic in the works of Dostoevsky. There is probably no other artist and thinker who would say about freedom more - broadly and profoundly describing all its complexity. Freedom constitutes the humanity and at the same time it is the greatest threat to mankind. Man gets freedom as a gift from God, as a key element of his ontic structure. This gift can be a curse, the engine of destruction, ballast, which one need to quickly dump on someone's shoulders. According to Dostoevsky, a man bows his head humbly before the miracle, authority and wealth. He gives his freedom to those who will show him even a semblance of a miracle, will gain an advantage over him, or provide material prosperity. Freedom becomes ill when used arbitrary, enslaves the other, leads to violence and dehumanization. Tue, 01 Jan 2013 00:00:00 GMT http://hdl.handle.net/11089/22088 2013-01-01T00:00:00Z