Theologian, Arabist, Doctor of Theology, Dean of the Mosaic Faculty of the Silesian School of Iconography, Head of SEKO Publishing House, Member of the Institute for Research on Theology and Spirituality of the Far East
Arabic Christology. The first synthesis of post-chalcedonial confessions
Arabs present in Jerusa... more Arabic Christology. The first synthesis of post-chalcedonial confessions
Arabs present in Jerusalem, in the Day of Pentecost, experienced the trans-forming Power of Christ. In subsequent centuries, Christianity in the heterogenous form and different intensity developed in the Arabian Peninsula. At the birth of the religion of Islam in the seventh century it faced a completely new challenge. However the very first major confrontation between them occurred in the eighth and ninth century, when Christian theologians - in contact with Muslim beliefs - were forced to develop a coherent and convincing teaching on the main truths of faith. An additional difficulty was the fact that the writers were representing different confessions and points of view, sometimes also inconsistent with the doctrine of the Ecumenical Councils. This thesis is focused on the three authors of the theological concepts of different confessions: Melkite (Theodore Abū Qurrah) , Monophysite (Abū Rāʾiṭah al-Takrītī) and Nestorian (‘Ammar al- Basri ). Faith in Jesus Christ, the Source and Destiny of whole reality, Face, which is desired by the whole earth and the cosmos, is the heart and core of Christianity. Hence the theological issues related to His origin, the incarnation and death, were central in any polemic led by Christians, even that with Islam. The first chapter of the thesis shows Christ as the Second Person of the Holy Trinity, consubstantial with the Father and the Holy Spirit. Islam opposes the idea of the Trinity, because it sees in it a threat to monotheism. Christian apologists, helped themselves by the texts of the Bible and the Koran, as well as images from the natural world, and tried to show the rationality and beauty of faith in the Triune God. The second chapter describes Christ as the beloved Son of God, who after being incarnated remained the true God and true man. Way of understanding this truth depended on the confession of each Christian writer. The differences became stronger because of the confrontation with Islam, which categorically rejected the divinity of Jesus. The third and final chapter points to the redemptive role of Christ to humanity. Jesus is God, who gave himself as a sacrifice to release the man from sin and death. Christians in this act have always seen a gesture of love and goodness of God. “The scandal of the cross” was, however, not acceptable to the Muslims who saw it only as a sign of disgrace and defeat. Arabic Theology has its unique characteristics, not only because of the lan-guage and Semitic sensitivity, but also because of the continuous strong contact with Islam. In these specifics a multidimensional nature and the beauty of the Christian faith in Jesus Christ is also more evident.
Nel 723 il califfo Yazīd II emanò un editto antiiconico. Fu il risultato della competizione tra i... more Nel 723 il califfo Yazīd II emanò un editto antiiconico. Fu il risultato della competizione tra il califfato musulmano ommayade e l'impero bizantino cristiano. La decisione di emanare il decreto aveva ragioni sia politiche (il desiderio di diventare indipendente da Bisanzio) che religiose (conseguenti al divieto di creare immagini nell'Islam). Anche se inizialmente questo documento ebbe una portata e una durata di impatto limitate, alla lunga ebbe effetti importanti sull’intera cultura musulmana. Perseguitando tutte le immagini figurative raffiguranti persone e animali, portò alla loro trasformazione in immagini geometriche astratte, che divennero una nuova forma di espressione artistica nel Califfato musulmano. Pertanto, l’Islam ha accettato l’iconoclastia. La persecuzione colpì sia i templi cristiani che i palazzi e le case private musulmane. L'editto di Yazīd ebbe un impatto anche sullo scoppio di una simile crisi iconoclasta nell'impero bizantino, guidato dall'imperatore Leone III. Tuttavia, la Chiesa rifiutò l'iconoclastia e la condannò al Secondo Concilio di Nicea nel 787.
Sufism is the mystical dimension of the religion of Islam. It was established in today's Iraq at ... more Sufism is the mystical dimension of the religion of Islam. It was established in today's Iraq at the turn of the 7th / 8th century, i.e. at the beginning of the emerging Islam. Orthodox Islam did not accept Sufism until the 11th century. The goal of a Muslim practicing Sufism is to enter into an intimate, loving relationship with God. This goal can be achieved through self-improvement, which involves going through the successive stages of initiation: obeying the Law, community life in the Brotherhood and getting to know the Truth. Sufi adepts very often gathered around the masters who gave them their teachings. In this way, Fraternities with their own ideals, rituals and aspirations arose. Today, you can read about Sufism in both foreign and-more and more often-Polish literature. These are both systematic studies and translated texts by Sufi authors.
Patrimonium Ecclesiae Christi tradere: księga pamiątkowa dedykowana księdzu biskupowi Janowi Kopcowi z okazji 75-lecia urodzin, 50-lecia prezbiteratu, 30-lecia sakry biskupiej i 40-lecia pracy naukowej. T. 2, Gratulantes, 2022
Spiritual pilgrimage occupied an important place in Louis Massignon’s life and teaching. He drew ... more Spiritual pilgrimage occupied an important place in Louis Massignon’s life and teaching. He drew from it the material for the formation of his theology and his entire vision of reality; hence it is most legitimate to call the pilgrimage the locus theologicus of his thought. He himself traveled a great deal throughout his life and made pilgrimages to holy places. He was fascinated by the Muslim pilgrimage and the importance it has in the Islamic religion. More than the physical aspect of pilgrimage, however, he was interested in the spiritual sense, in which he saw space for interreligious dialogue, in which he himself had been involved in various ways almost all his life. He believed that followers of Abrahamic religions: Jews, Christians and Muslims, could make a spiritual pilgrimage together. The ultimate goal of this pilgrimage would be to “come home” to all the children of Abraham and unite around the Eucharistic table. While Massignon’s postulates may at times still seem impossible to achieve, they are undoubtedly fascinating. Massignon’s legacy, which is still ongoing and continues in various forms around the world, can testify to this.
Arabic Christology. The first synthesis of post-chalcedonial confessions
Arabs present in Jerusa... more Arabic Christology. The first synthesis of post-chalcedonial confessions
Arabs present in Jerusalem, in the Day of Pentecost, experienced the trans-forming Power of Christ. In subsequent centuries, Christianity in the heterogenous form and different intensity developed in the Arabian Peninsula. At the birth of the religion of Islam in the seventh century it faced a completely new challenge. However the very first major confrontation between them occurred in the eighth and ninth century, when Christian theologians - in contact with Muslim beliefs - were forced to develop a coherent and convincing teaching on the main truths of faith. An additional difficulty was the fact that the writers were representing different confessions and points of view, sometimes also inconsistent with the doctrine of the Ecumenical Councils. This thesis is focused on the three authors of the theological concepts of different confessions: Melkite (Theodore Abū Qurrah) , Monophysite (Abū Rāʾiṭah al-Takrītī) and Nestorian (‘Ammar al- Basri ). Faith in Jesus Christ, the Source and Destiny of whole reality, Face, which is desired by the whole earth and the cosmos, is the heart and core of Christianity. Hence the theological issues related to His origin, the incarnation and death, were central in any polemic led by Christians, even that with Islam. The first chapter of the thesis shows Christ as the Second Person of the Holy Trinity, consubstantial with the Father and the Holy Spirit. Islam opposes the idea of the Trinity, because it sees in it a threat to monotheism. Christian apologists, helped themselves by the texts of the Bible and the Koran, as well as images from the natural world, and tried to show the rationality and beauty of faith in the Triune God. The second chapter describes Christ as the beloved Son of God, who after being incarnated remained the true God and true man. Way of understanding this truth depended on the confession of each Christian writer. The differences became stronger because of the confrontation with Islam, which categorically rejected the divinity of Jesus. The third and final chapter points to the redemptive role of Christ to humanity. Jesus is God, who gave himself as a sacrifice to release the man from sin and death. Christians in this act have always seen a gesture of love and goodness of God. “The scandal of the cross” was, however, not acceptable to the Muslims who saw it only as a sign of disgrace and defeat. Arabic Theology has its unique characteristics, not only because of the lan-guage and Semitic sensitivity, but also because of the continuous strong contact with Islam. In these specifics a multidimensional nature and the beauty of the Christian faith in Jesus Christ is also more evident.
Nel 723 il califfo Yazīd II emanò un editto antiiconico. Fu il risultato della competizione tra i... more Nel 723 il califfo Yazīd II emanò un editto antiiconico. Fu il risultato della competizione tra il califfato musulmano ommayade e l'impero bizantino cristiano. La decisione di emanare il decreto aveva ragioni sia politiche (il desiderio di diventare indipendente da Bisanzio) che religiose (conseguenti al divieto di creare immagini nell'Islam). Anche se inizialmente questo documento ebbe una portata e una durata di impatto limitate, alla lunga ebbe effetti importanti sull’intera cultura musulmana. Perseguitando tutte le immagini figurative raffiguranti persone e animali, portò alla loro trasformazione in immagini geometriche astratte, che divennero una nuova forma di espressione artistica nel Califfato musulmano. Pertanto, l’Islam ha accettato l’iconoclastia. La persecuzione colpì sia i templi cristiani che i palazzi e le case private musulmane. L'editto di Yazīd ebbe un impatto anche sullo scoppio di una simile crisi iconoclasta nell'impero bizantino, guidato dall'imperatore Leone III. Tuttavia, la Chiesa rifiutò l'iconoclastia e la condannò al Secondo Concilio di Nicea nel 787.
Sufism is the mystical dimension of the religion of Islam. It was established in today's Iraq at ... more Sufism is the mystical dimension of the religion of Islam. It was established in today's Iraq at the turn of the 7th / 8th century, i.e. at the beginning of the emerging Islam. Orthodox Islam did not accept Sufism until the 11th century. The goal of a Muslim practicing Sufism is to enter into an intimate, loving relationship with God. This goal can be achieved through self-improvement, which involves going through the successive stages of initiation: obeying the Law, community life in the Brotherhood and getting to know the Truth. Sufi adepts very often gathered around the masters who gave them their teachings. In this way, Fraternities with their own ideals, rituals and aspirations arose. Today, you can read about Sufism in both foreign and-more and more often-Polish literature. These are both systematic studies and translated texts by Sufi authors.
Patrimonium Ecclesiae Christi tradere: księga pamiątkowa dedykowana księdzu biskupowi Janowi Kopcowi z okazji 75-lecia urodzin, 50-lecia prezbiteratu, 30-lecia sakry biskupiej i 40-lecia pracy naukowej. T. 2, Gratulantes, 2022
Spiritual pilgrimage occupied an important place in Louis Massignon’s life and teaching. He drew ... more Spiritual pilgrimage occupied an important place in Louis Massignon’s life and teaching. He drew from it the material for the formation of his theology and his entire vision of reality; hence it is most legitimate to call the pilgrimage the locus theologicus of his thought. He himself traveled a great deal throughout his life and made pilgrimages to holy places. He was fascinated by the Muslim pilgrimage and the importance it has in the Islamic religion. More than the physical aspect of pilgrimage, however, he was interested in the spiritual sense, in which he saw space for interreligious dialogue, in which he himself had been involved in various ways almost all his life. He believed that followers of Abrahamic religions: Jews, Christians and Muslims, could make a spiritual pilgrimage together. The ultimate goal of this pilgrimage would be to “come home” to all the children of Abraham and unite around the Eucharistic table. While Massignon’s postulates may at times still seem impossible to achieve, they are undoubtedly fascinating. Massignon’s legacy, which is still ongoing and continues in various forms around the world, can testify to this.
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Arabs present in Jerusalem, in the Day of Pentecost, experienced the trans-forming Power of Christ. In subsequent centuries, Christianity in the heterogenous form and different intensity developed in the Arabian Peninsula. At the birth of the religion of Islam in the seventh century it faced a completely new challenge. However the very first major confrontation between them occurred in the eighth and ninth century, when Christian theologians - in contact with Muslim beliefs - were forced to develop a coherent and convincing teaching on the main truths of faith. An additional difficulty was the fact that the writers were representing different confessions and points of view, sometimes also inconsistent with the doctrine of the Ecumenical Councils. This thesis is focused on the three authors of the theological concepts of different confessions: Melkite (Theodore Abū Qurrah) , Monophysite (Abū Rāʾiṭah al-Takrītī) and Nestorian (‘Ammar al- Basri ).
Faith in Jesus Christ, the Source and Destiny of whole reality, Face, which is desired by the whole earth and the cosmos, is the heart and core of Christianity. Hence the theological issues related to His origin, the incarnation and death, were central in any polemic led by Christians, even that with Islam.
The first chapter of the thesis shows Christ as the Second Person of the Holy Trinity, consubstantial with the Father and the Holy Spirit. Islam opposes the idea of the Trinity, because it sees in it a threat to monotheism. Christian apologists, helped themselves by the texts of the Bible and the Koran, as well as images from the natural world, and tried to show the rationality and beauty of faith in the Triune God.
The second chapter describes Christ as the beloved Son of God, who after being incarnated remained the true God and true man. Way of understanding this truth depended on the confession of each Christian writer. The differences became stronger because of the confrontation with Islam, which categorically rejected the divinity of Jesus.
The third and final chapter points to the redemptive role of Christ to humanity. Jesus is God, who gave himself as a sacrifice to release the man from sin and death. Christians in this act have always seen a gesture of love and goodness of God. “The scandal of the cross” was, however, not acceptable to the Muslims who saw it only as a sign of disgrace and defeat.
Arabic Theology has its unique characteristics, not only because of the lan-guage and Semitic sensitivity, but also because of the continuous strong contact with Islam. In these specifics a multidimensional nature and the beauty of the Christian faith in Jesus Christ is also more evident.
Arabs present in Jerusalem, in the Day of Pentecost, experienced the trans-forming Power of Christ. In subsequent centuries, Christianity in the heterogenous form and different intensity developed in the Arabian Peninsula. At the birth of the religion of Islam in the seventh century it faced a completely new challenge. However the very first major confrontation between them occurred in the eighth and ninth century, when Christian theologians - in contact with Muslim beliefs - were forced to develop a coherent and convincing teaching on the main truths of faith. An additional difficulty was the fact that the writers were representing different confessions and points of view, sometimes also inconsistent with the doctrine of the Ecumenical Councils. This thesis is focused on the three authors of the theological concepts of different confessions: Melkite (Theodore Abū Qurrah) , Monophysite (Abū Rāʾiṭah al-Takrītī) and Nestorian (‘Ammar al- Basri ).
Faith in Jesus Christ, the Source and Destiny of whole reality, Face, which is desired by the whole earth and the cosmos, is the heart and core of Christianity. Hence the theological issues related to His origin, the incarnation and death, were central in any polemic led by Christians, even that with Islam.
The first chapter of the thesis shows Christ as the Second Person of the Holy Trinity, consubstantial with the Father and the Holy Spirit. Islam opposes the idea of the Trinity, because it sees in it a threat to monotheism. Christian apologists, helped themselves by the texts of the Bible and the Koran, as well as images from the natural world, and tried to show the rationality and beauty of faith in the Triune God.
The second chapter describes Christ as the beloved Son of God, who after being incarnated remained the true God and true man. Way of understanding this truth depended on the confession of each Christian writer. The differences became stronger because of the confrontation with Islam, which categorically rejected the divinity of Jesus.
The third and final chapter points to the redemptive role of Christ to humanity. Jesus is God, who gave himself as a sacrifice to release the man from sin and death. Christians in this act have always seen a gesture of love and goodness of God. “The scandal of the cross” was, however, not acceptable to the Muslims who saw it only as a sign of disgrace and defeat.
Arabic Theology has its unique characteristics, not only because of the lan-guage and Semitic sensitivity, but also because of the continuous strong contact with Islam. In these specifics a multidimensional nature and the beauty of the Christian faith in Jesus Christ is also more evident.