Tertullian´s Use of Substantia in de Carne Christi

Dentro del ambito de la patristica cristiana se genero, en los primeros siglos de la era cristiana, una serie de problematicas teoricas relacionadas con la interpretacion de las verdades transmitidas por las Sagradas Escrituras. La filosofia helenistico-romana fue, en parte, impulso, y, al mismo tiempo, aporte conceptual para que la discusion y la formacion de diferentes tendencias exegeticas prosperaran. En ese marco, Tertuliano de Cartago asumio frente al criterio de verdad, entre otros temas, una postura heterodoxa para la epoca en lo que respecta a la naturaleza del alma humana, apelando, mas alla de su rechazo a la injerencia de la filosofia pagana en cuestiones de fe, a conceptos provenientes de la filosofia y la practica medica. Palabras clave: Patristica, Sagradas Escrituras, Tertuliano, filosofia, alma humana.

https://dialnet.unirioja.es/descarga/articulo/8028832.pdf

Corporalem animae substantiam: la corporeidad y simplicidad del alma en el pensamiento de Tertuliano

V Religiu 1/2013 jsem referovala o nedlouho předtím veřejnosti představeném zlomku s koptským textem, v němž Ježíš hovoří o své ženě.1 Mnozí badatelé předložili pádné důvody podporující závěr, že je tento zlomek současný padělek. K tomuto závěru jsem se přiklonila také a pokusila se ho potvrdit i na základě literárním, totiž srovnáním obsahu2 zlomku o Ježíšově ženě (nepřesně zvaného Evangelium Ježíšovy ženy; dále jen ZlJŽ) se starověkými gnostickými texty, které zmiňují Marii Magdalénu a Ježíšův vztah k ní.3 Ačkoli lze vidět jasnou závislost ZlJŽ na těchto spisech,4 zařazení zlomku do starověkého kontextu je problematické především vzhledem k užití slova „manželka“ (schime), které by gnostický autor k popisu partnerství, jež kladlo důraz především na rovinu duchovní, téměř jistě nezvolil. Obraz Marie Magdalény se v průběhu staletí proměňoval a dalo by se říci, že podle toho, jak se její legenda vyvíjela, její postava sloužila jako projekční plátno představ a problémů různých dob. Zatímco v gnostických pramenech byla Magdaléna tou, která zcela rozumí duchovním věcem, jež Ježíš vykládá, ve středověku byla ztotožněna s hříšnicí z Lu kášova evangelia (L 7,36-50)5 a dále se proměnila například v kajíc-

Konec příběhu zlomku o Ježíšově ženě

Nově objevený koptský zlomek tzv. "Evangelia Ježíšovy ženy"

Abstract: In his landmark work on Marcion, Adolf von Harnack became the first modern scholar to propose that Tertullian only knew Marcion’s Gospel and Apostolikon in Latin translation. This proposition obtained early support but has been questioned in more recent years, the more common conjecture now being that Tertullian himself translated Marcion’s Greek into Latin as needed. In deciding this matter, scholars have compared the citations of Marcion reproduced in Tertullian’s Adversus Marcionem with corresponding Gospel and Pauline citations elsewhere in Tertullian’s writings and then other extant Latin traditions. This nexus of data is then evaluated in terms of vocabulary and stylistic variation. The results of such a method are largely a matter of how one is predisposed to read the evidence. A way forward in this debate is to attend more closely to potential argumentative implications of a Latin versus Greek Vorlage and, specifically, to instances where arguments presented in Tertullian’s Latin might unravel, or at least become differently interesting, if retrojected into Marcion’s Greek. Tertullian’s discussion in Adversus Marcionem 5,18,1 of Ephesians 3:9, a so-called locus classicus of Marcion’s theology, is one such text, and one that complicates quests for a single Latin or Greek source behind Tertullian’s usage.

/pdf/did-tertullian-read-marcion-in-latin-grammatical-evidence-2iyrafm61h.pdf

Did Tertullian Read Marcion in Latin? Grammatical Evidence from the Greek of Ephesians 3:9 in Marcion’s Apostolikon as Presented in the Latin of Tertullian’s Adversus Marcionem

https://www.mdpi.com/2077-1444/12/7/534/pdf

Corporealism as an Ontological Position and Its Involvement in the Thought of Tertullian

The present paper compares the ethics of Peter Singer and the ethics of social consequences in bioethics. As part of the discussion on the ethics of social consequences, attention is mainly focused on the theory of its founder, Vasil Gluchman, and the works of his selected students. First, the selected bioethical views of Peter Singer are analyzed, and his ethics of preference utilitarianism are presented through the prism of his understanding of the person. In this sense, Singer’s view on the issues of abortion and infanticide is presented. Furthermore, the study deals with Singer’s views on the killing of animals and people regarding his criticism of speciesism and his prioritization of the preference criterion. Attention is also paid to Singer’s view on euthanasia. The study also presents the bioethical views of representatives of the ethics of social consequences, namely non-utilitarian consequentialism. It focuses on the question of to what extent genetics, according to Gluchman, determines morality and whether the protection of life is an absolute value for the ethics of social consequences. The paper also analyzes the abortion issue from the point of view of the ethics of social consequences. Selected bioethical attitudes of the ethics of social consequences proponents are also presented to compare the two concepts and determine the ontological fundaments on which Singer relies. Furthermore, the paper discusses Singer’s concept of the person, claiming that the ethics of social consequences argues for human dignity and positive social consequences for humans. Singer does not work with the concept of human dignity. In the paper, preference utilitarianism is not considered a hybrid ethical theory, unlike the ethics of social consequences. Preference utilitarianism and ethics of social consequences accept abortion and euthanasia in particular cases. The ethics of social consequences accepts them only if life contradicts human dignity, and preferential utilitarianism if it aligns with the person’s preferences or if it is not a person. Gluchman admits the solutions above as altruistic help to the suffering person. However, the ethics of social consequences does not consider the animal a person, nor does it condone infanticide, as does preference utilitarianism.

Comparison of bioethical views in the work of Peter Singer and in ethics of social consequences

Already the Homeric period meant a high social status for successful athletes. However, it was exclusive; it excluded those whose time was needed to work for a living. Democratization in Athens and the militarization of sport in other fields had brought the spread of sport to the wider classes. Xenophanes became the first critic of the sport as a philosopher. Sophists, in turn, emphasized the importance of educational training for life, including sports education. Although the character of the historical Socrates is problematic, it is generally believed that Socrates left behind the legend of a physically immensely disposed, resilient man. Plato consolidated the role of sport through his role in social philosophy. Specifically, he spoke of the importance of the virtue ἀνδρεία. Although Aristotle characterizes kalokagathia and defined the role of sport within virtues, he was critical in its evaluation. He refused to practice sports if it led to a deterioration of the body. Partly archaic, especially classical Greek philosophy provided a theoretical rationale for recognizing sport as a meaningful activity, but also its critique.

http://xlinguae.eu/files/XLinguae1_2022_9.pdf

Searching for cultural, historical, ethical and philosophical roots of sport in archaic and classical Greek philosophy

Abstract The purpose of the article is to reflect on the question to what extent a situation may arise in which codes of ethics are not needed or even inappropriately applied. The possible advantages of codes of ethics are relatively well known, and there is ample literature on them. Literature on the conditions for the adoption of ethical codes is also quite common. There are far fewer articles about the uselessness of ethical codes in a certain context of reality. Even less is said about the detrimental consequences of the use of codes of ethics in their partial use. Our contribution is an attempt to show in what situations a code of ethics can act as a useless institution with no real influence, and also that certain elements of a code of ethics can lead to detrimental consequences if they are adopted and implemented.

Code of Ethics in the Context of Possible Misuse and Content

Abstract This article discusses the negative impact of populism on covid-19. In the article we are trying to analyze the essence of populism. We believe that populism is not an ideology or a phenomenon characteristic of any part of the political spectrum. Its occurrence is the same across the political spectrum. Populism can also be linked to the covid-19 pandemic. As part of this connection, there have been several misconceptions surrounding the pandemic. These are misconceptions that deny and vulgarize the pandemic, cast doubt on the effectiveness of vaccination, cast doubt on the Sputnik V vaccine, as well as other misconceptions and untruths. The article provides a deeper analysis of these lies, and also points out the perniciousness of their connection with populist politics.

/pdf/the-covid-19-pandemic-in-the-light-of-populism-m7qdklp3.pdf

Marián Ambrozy

Papers

Corporealism as an Ontological Position and Its Involvement in the Thought of Tertullian

Comparison of bioethical views in the work of Peter Singer and in ethics of social consequences

Searching for cultural, historical, ethical and philosophical roots of sport in archaic and classical Greek philosophy

Code of Ethics in the Context of Possible Misuse and Content

The Covid-19 Pandemic in the Light of Populism