{"id":2567,"date":"2010-09-18T18:00:49","date_gmt":"2010-09-18T18:00:49","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/orthodox-library\/faith-and-doctrine\/the-incarnation\/part-ii-chapter-iii\/"},"modified":"2010-09-18T18:00:49","modified_gmt":"2010-09-18T18:00:49","slug":"part-ii-chapter-iii","status":"publish","type":"post","link":"https:\/\/www.orthodoxonline.org\/theology\/pl\/orthodox-library\/faith-and-doctrine\/the-incarnation\/part-ii-chapter-iii\/","title":{"rendered":"2:3 \u2013 Nauczanie rodzic\u00f3w"},"content":{"rendered":"

Taka jest wiara Ko\u015bcio\u0142a prawos\u0142awnego i katolickiego.<\/p>\n

Ustalenia Soboru IV i VI by\u0142y negatywne (1)<\/a> Poniewa\u017c ludzki umys\u0142 nie jest w stanie zrozumie\u0107 tajemnicy zjednoczenia bosko\u015bci i cz\u0142owiecze\u0144stwa.<\/p>\n

U\u017cywali s\u0142\u00f3w negatywnych, a nie pozytywnych. Zaprzecza\u0142, jakoby zjednoczenie mog\u0142o by\u0107 zjednoczeniem mieszania, podzia\u0142u albo\u2026 Istot\u0105 tego zjednoczenia jest tajemnica pobo\u017cno\u015bci. Teologia patrystyczna i soborowa opiera si\u0119 na wierze, a nie na wzrokowym czy racjonalnym widzeniu. Dlatego teologia negatywna, zaprzeczaj\u0105ca atrybutom Boga, odgrywa dla prawos\u0142awnych g\u0142\u00f3wn\u0105 rol\u0119. Im bli\u017cej jeste\u015bmy Boga, tym bardziej jeste\u015bmy przekonani i tym bardziej wierzymy, \u017ce jest On nieznany, niezrozumia\u0142y, niewidzialny, nieuchwytny, nieograniczony, niedost\u0119pny, nie do opisania i... (2)<\/a><\/p>\n

<\/p>\n

To stanowisko teologiczne jest jasne w definicji Soboru Czwartego i Sz\u00f3stego. Zaprzeczy\u0142 zjednoczeniu bosko\u015bci i cz\u0142owiecze\u0144stwa, zmieszaniu si\u0119 i... i nie powiedzia\u0142, co to za dziwny zwi\u0105zek. Wiemy zatem, \u017ce teologia negatywna by\u0142a dla nas autentyczna przed pojawieniem si\u0119 ksi\u0105g odst\u0119pcy Dionizego na pocz\u0105tku VI wieku.<\/p>\n

Jednak Sob\u00f3r IV by\u0142 punktem wyj\u015bcia dla dysput teologicznych, kt\u00f3re trwaj\u0105 do dzi\u015b. Wspania\u0142a debata, kt\u00f3ra toczy\u0142a si\u0119 w pierwszej tercji VI wieku, by\u0142a owocna i pozytywna, a zako\u0144czy\u0142a si\u0119 b\u0142yskotliw\u0105 prezentacj\u0105 teologiczn\u0105 z r\u0105k Leonidiusza z Jerozolimy, kt\u00f3ra zosta\u0142a przyj\u0119ta przez Sob\u00f3r V, Maksyma Wyznawc\u0119 i teologi\u0119 prawos\u0142awno-katolick\u0105 do ten dzie\u0144.<\/p>\n

Zanim zaczniemy analiz\u0119, chcieliby\u015bmy przytoczy\u0107 kilka tekst\u00f3w staro\u017cytnych Ojc\u00f3w Ko\u015bcio\u0142a, kt\u00f3re maj\u0105 ogromne znaczenie.<\/p>\n

Z II wieku posiadamy teksty w j\u0119zyku greckim z Melito, miasta Sardes, po\u0142o\u017conego na p\u00f3\u0142nocny wsch\u00f3d od Efezu, oraz Apolinarego, miasta Perapolis, niedaleko Kolos\u00f3w i Latakii w Azji Mniejszej.<\/p>\n

Zebra\u0142em je i obszernie skomentowa\u0142em w jednym tomie Modern French Fathers Collection (t. 123). Co w nim czytamy?<\/p>\n

Jest to jasne i jasne \u015bwiadectwo, \u017ce jeden Jezus Chrystus jest Bogiem i cz\u0142owiekiem, Stw\u00f3rc\u0105 wszystkich rzeczy, kt\u00f3ry sta\u0142 si\u0119 cz\u0142owiekiem, cierpia\u0142 b\u00f3l i \u015bmier\u0107 i powsta\u0142 z grobu. Cytowanie nie zast\u0119puje przeczytania ca\u0142ego tekstu. Dowiedzieli\u015bmy si\u0119, \u017ce ustalenie bogatego znaczenia s\u0142owa hipostaza op\u00f3\u017aniono a\u017c do IV i V wieku. Nie znajdziemy tu \u017cadnej definicji technicznej. Ale ca\u0142y tekst kr\u0119ci si\u0119 wok\u00f3\u0142 jednej osoby, wcielonego, cierpi\u0105cego, \u015bmiertelnego Boga, kt\u00f3ry powsta\u0142 z grobu. Milton cz\u0119\u015bciej ni\u017c Jan Ewangelista u\u017cywa\u0142 zwrotu \u201ea S\u0142owo sta\u0142o si\u0119 cia\u0142em\u201d (1:14). Tym samym czytelnicy tej ksi\u0105\u017cki dziwi\u0105 si\u0119 wybuchem Nestoria\u0144skiego konfliktu o jedno\u015b\u0107 osoby Pana Jezusa, a tak\u017ce wahaniem Teodoreta, biskupa Cyrusu (aczkolwiek zdaniem Meyendorffa filozoficznie) w u\u017cywaniu sformu\u0142owa\u0144 takie jak \u201eB\u00f3g cierpia\u0142\u201d. Wypowiedzi Melitona zaprzeczaj\u0105 twierdzeniu Meyendorffa, \u017ce s\u0142owo \u201ecia\u0142o\u201d nie oznacza ca\u0142ego cz\u0142owieka. Zaprzecza to tak\u017ce teorii Grillmayera opartej na \u201es\u0142owie-ciele\u201d. Meliton szeroko u\u017cywa\u0142 s\u0142owa \u201ehumanizacja\u201d, dlatego zwyci\u0119\u017cy\u0142o u niego poj\u0119cie \u201es\u0142owa ludzkiego\u201d.<\/p>\n

Meliton zastosowa\u0142 s\u0142owo \u201enatura\u201d do bosko\u015bci Chrystusa w swoim przem\u00f3wieniu o krzy\u017cu, kt\u00f3rego t\u0142umaczenie na j\u0119zyk syryjski zachowa\u0142o si\u0119 we wspomnianej ksi\u0105\u017cce na \u0142acin\u0119 i francuski (str. 240 i 241).<\/p>\n

S\u0142owo \u201enatura\u201d zastosowa\u0142 tak\u017ce do cz\u0142owiecze\u0144stwa Chrystusa. Powiedzia\u0142: \u201e\u2026prawda i rzeczywisto\u015b\u0107 jego samego i jego cia\u0142a, jego ludzkiej natury, physis, podobnej do naszej natury\u2026 jego bosko\u015bci ukrytej w ciele\u2026 poniewa\u017c by\u0142 zar\u00f3wno bogiem, jak i doskona\u0142ym cz\u0142owiek, ten sam, kt\u00f3ry pozna\u0142 nas ze swojej istoty, ousiai: jego bosko\u015bci\u2026 jego cz\u0142owiecze\u0144stwa\u2026 swojej bosko\u015bci\u2026 z Bogiem od wiek\u00f3w\u201d (s. 226).<\/p>\n

Na wspomnianych stronach 240 i 226 widzimy, jak Meliton m\u00f3wi:<\/p>\n

    \n
  1. Jezus ma bosk\u0105 budow\u0119 cia\u0142a i ludzk\u0105 natur\u0119.<\/li>\n
  2. Jezus ma dwie istoty, ousiai, bosk\u0105 i ludzk\u0105.<\/li>\n
  3. Jezus jest w pe\u0142ni Bogiem i cz\u0142owiekiem. Jest Bogiem odwieczno\u015bci (tak\u017ce s. 63, 65, 228 i 245).<\/li>\n
  4. Cz\u0142owiecze\u0144stwo Jezusa ma dusz\u0119 i cia\u0142o.<\/li>\n
  5. Jest to to samo, co o autos (w j\u0119zyku greckim u\u017cyte 8 razy przy definiowaniu Czwartego Soboru) i znamy je po istocie, ousiai.<\/li>\n<\/ol>\n

    Dodajemy inne fragmenty jego niezwykle znacz\u0105cych wypowiedzi:<\/p>\n

    \u201eZmartwychwsta\u0142 jako B\u00f3g, gdy\u017c z natury jest Bogiem i cz\u0142owiekiem. On, kt\u00f3ry jest wszystkim: S\u0142owo Logo<\/span>...Syn...Baranek jako cierpi\u0105cy, cz\u0142owiek jako pogrzebany, B\u00f3g jako zmartwychwsta\u0142y. To jest Jezus, Chrystus\u201d (s. 64), \u201eKrew Pa\u0144ska\u201d (s. 76), \u201ePan... gdy przyodzia\u0142 cierpi\u0105cego, wyni\u00f3s\u0142 go na wysoko\u015b\u0107 niebios\u201d (84 ), \u201eWzi\u0105\u0142 na siebie cierpienia cierpi\u0105cego i cia\u0142em poddawanym cierpieniom zniszczy\u0142 b\u00f3le cia\u0142a i zosta\u0142 zabity przez ducha swego, kt\u00f3ry nie umiera, \u015bmier\u0107 \u015bmierteln\u0105\u2026\u201d (s. 96 i tak\u017ce wszystkie strony 89), \u201eDlaczego, Izraelu, wrzuci\u0142e\u015b swego Pana na cierpienia\u2026\u201d (s. 106), \u201eTen, kt\u00f3ry zawiesi\u0142 ziemi\u0119, jest zawieszony, Utwierdzi\u0142 si\u0119 Ten, kt\u00f3ry ustanowi\u0142 niebiosa, Ten, kt\u00f3ry wszystko ustanowi\u0142, podtrzymuje si\u0119 na drzewie. Pan jest zawstydzony\u201d (s. 116), \u201eBo On jest Panem, kiedy cz\u0142owiek by\u0142 przyodziany i kiedy cierpia\u0142. przez wzgl\u0105d na Tego, kt\u00f3ry cierpia\u0142\u2026\u201d (s. 121). To jest Ten, kt\u00f3ry stworzy\u0142 niebo i ziemi\u0119\u2026 Ten, kt\u00f3ry wcieli\u0142 si\u0119 w dziewic\u0119, kt\u00f3ry zosta\u0142 zawieszony na drzewie\u2026 On jest Alf\u0105. i Omega... On jest Panem...\u201d (s. 124).<\/p>\n

    O Apolinariusie Hierapolisie powiedzia\u0142: \u201eNajwi\u0119ksz\u0105 ofiar\u0105 jest Syn Bo\u017cy zamiast Baranka. Zwi\u0105zany to ten, kt\u00f3ry zwi\u0105za\u0142 mocnego, a ten, kt\u00f3ry os\u0105dza, jest s\u0119dzi\u0105 \u017cywych i umar\u0142ych\u201d. (s. 245).<\/p>\n

    Opr\u00f3cz tej teologicznej przejrzysto\u015bci widzimy w tek\u015bcie solidn\u0105 podstaw\u0119 dla prawos\u0142awnych hymn\u00f3w religijnych. By\u0107 mo\u017ce sam Meliton znajdowa\u0142 si\u0119 pod wp\u0142ywem pie\u015bni religijnych. Notatki z jego kazania s\u0105 zapisami wielkanocnych \u015bpiew\u00f3w i \u015bpiew\u00f3w.<\/p>\n

    Je\u015bli chodzi o Atanazego Wielkiego, powiedzia\u0142:<\/p>\n

    \u201eR\u00f3wni w istocie cia\u0142u, kt\u00f3re ma ziemsk\u0105 natur\u0119 i r\u00f3wny w istocie Ojcu... Z ziemi pochodzi natura wszelkiego cia\u0142a... Ten, kt\u00f3ry narodzi\u0142 si\u0119 z Maryi, by\u0142 z natury cz\u0142owiekiem... i sta\u0142 si\u0119 cz\u0142owiekiem.\u201d (3)<\/a>.<\/p>\n

    Ponadto \u201eprawdziwa natura bosko\u015bci i prawdziwa natura cz\u0142owiecze\u0144stwa zosta\u0142y zjednoczone w spos\u00f3b zapewniaj\u0105cy zbawienie i przeb\u00f3stwienie\u201d. (4)<\/a>.<\/p>\n

    Grzegorz Teolog powiedzia\u0142: \u201eChrystus jest doskona\u0142ym cz\u0142owiekiem i doskona\u0142ym Bogiem przez wzgl\u0105d na cz\u0142owieka, kt\u00f3ry upad\u0142 ca\u0142y, aby wam w ca\u0142o\u015bci da\u0107 zbawienie... i wtedy sta\u0142 si\u0119 cz\u0142owiekiem jak wy, aby do tego stopnia, \u017ce musisz przez niego sta\u0107 si\u0119 bogiem\u201d. (5)<\/a>. \u201eIstniej\u0105 dwie natury (w Chrystusie): B\u00f3g i cz\u0142owiek\u201d. (6)<\/a>. U\u017cyto tutaj okre\u015blenia \u201efizyka ludzko\u015bci\u201d. A tak\u017ce \u201ejedna osoba w dw\u00f3ch naturach\u201d (7)<\/a>. A tak\u017ce: \u201eOn zni\u017cy\u0142 si\u0119 do bycia jednym z\u0142o\u017conym z dw\u00f3ch. Dwie natury spotykaj\u0105 si\u0119 w jednym synu, a nie w dw\u00f3ch.\u201d (8)<\/a>. \u201eZjednoczenie dw\u00f3ch natur\u201d (9)<\/a>.<\/p>\n

    Ambro\u017cy powiedzia\u0142: \u201eWola, kt\u00f3r\u0105 nazwa\u0142 swoj\u0105 wol\u0105, jest moj\u0105 wol\u0105, poniewa\u017c jako cz\u0142owiek zni\u00f3s\u0142 m\u00f3j smutek i powiedzia\u0142: \u00abNie tak jak ja chc\u0119, ale jak ty\u00bb. Posiadaj\u0105c zar\u00f3wno natur\u0119 ludzk\u0105, jak i bosk\u0105, zni\u00f3s\u0142 cierpienia swoje cz\u0142owiecze\u0144stwo w taki spos\u00f3b, \u017ce bez r\u00f3\u017cnicy Ten, kt\u00f3ry cierpia\u0142, nazywany jest zar\u00f3wno Panem Chwa\u0142y, jak i Synem Cz\u0142owieczym\u201d. (10)<\/a>. A tak\u017ce: \u201eOn (Jezus) wzi\u0105\u0142 moj\u0105 wol\u0119, On wzi\u0105\u0142 moj\u0105 depresj\u0119\u201d. (11)<\/a>.<\/p>\n

    Amphilochius powiedzia\u0142: \u201eRozr\u00f3\u017cnij dla mnie dwie natury: physis, natur\u0119 Boga i natur\u0119 cz\u0142owieka!\u201d Poniewa\u017c Jezus nie przemieni\u0142 si\u0119 z Boga w cz\u0142owieka przez upadek.\u201d A tak\u017ce: \u201eJezus Chrystus zachowa\u0142 (po Zmartwychwstaniu) cech\u0119 dw\u00f3ch natur r\u00f3\u017cnych p\u0142ci (h\u00e9t\u00e8rog\u00e8nes) bez mieszania\u201d. (12)<\/a>.<\/p>\n

    Cyryl Aleksandryjski powiedzia\u0142:<\/p>\n

    \u201eWidzimy, \u017ce dwie natury zjednoczy\u0142y si\u0119 ze sob\u0105 w nierozerwalnym zwi\u0105zku, bez mieszania i transmutacji, poniewa\u017c cia\u0142o jest cia\u0142em, a nie bosko\u015bci\u0105, mimo \u017ce sta\u0142o si\u0119 cia\u0142em Boga\u201d. (13)<\/a>. \u201eW Chrystusie natura Chrystusa wzros\u0142a do nowo\u015bci \u017cycia. S\u0142owo Bo\u017ce rzeczywi\u015bcie obejmowa\u0142o ca\u0142\u0105 natur\u0119 ludzk\u0105, aby zbawi\u0107 cz\u0142owieka jako ca\u0142o\u015b\u0107. Dlaczego nie? by\u0107 zaj\u0119tym<\/strong> Nie zosta\u0142 zbawiony... natura cz\u0142owieka w Chrystusie, aby B\u00f3g Ojciec m\u00f3g\u0142 j\u0105 w nim b\u0142ogos\u0142awi\u0107 i aby przez niego og\u0142oszono zwyci\u0119stwo nad \u015bmierci\u0105. (14)<\/a>.<\/p>\n

    \u201eS\u0142owo w spos\u00f3b nieopisany i niezrozumia\u0142y sta\u0142o si\u0119 istot\u0105 ludzk\u0105 i przyj\u0119\u0142o tytu\u0142 Syna Cz\u0142owieczego... Pomimo r\u00f3\u017cnic w dw\u00f3ch naturach zebranych w prawdziwej jedno\u015bci, jest tylko Chrystus i Jedyny Syn. Jedno\u015b\u0107 nie eliminuje r\u00f3\u017cnicy pomi\u0119dzy dwiema naturami, wr\u0119cz przeciwnie, bosko\u015b\u0107 i cz\u0142owiecze\u0144stwo stanowi\u0105 jednego Pana Jezusa Chrystusa poprzez tajemne i nieopisane spotkanie\u201d. (15)<\/a>.<\/p>\n

    \u201eJedyny Chrystus nie jest podw\u00f3jny w mi\u0142o\u015bci, poniewa\u017c postrzegamy Go jako z\u0142o\u017cony z dw\u00f3ch odr\u0119bnych istot, zjednoczonych bez separacji. Podobnie nie wyobra\u017camy sobie cz\u0142owieka z\u0142o\u017conego z cia\u0142a i duszy, jakby by\u0142 sobowt\u00f3rem, ale raczej cz\u0142owieka pojedynczego, chocia\u017c sk\u0142ada si\u0119 z tych dw\u00f3ch element\u00f3w. (16)<\/a>.<\/p>\n

    \u201eS\u0142owo zjednoczone wed\u0142ug warunku zjednoczenia z natur\u0105 (natura oznacza tu hipostaz\u0119 w koncepcji Cyryla) enosis kata physin i nie przemienione w cia\u0142o, osi\u0105gn\u0119\u0142o zamieszkanie podobne do zamieszkiwania duszy z cia\u0142em\u201d. (17)<\/a>.<\/p>\n

    W swojej Memrze paschalnej powiedzia\u0142: \u201eZ dw\u00f3ch natur wy\u0142oni\u0142 si\u0119 jeden Emmanuel, boska, \u017cyciodajna natura i ludzka natura. Nast\u0119pnie wyja\u015bnia niemo\u017cno\u015b\u0107 istnienia dw\u00f3ch natur (18)<\/a>. Cytuje Atanazego Wielkiego: \u201eW samym bycie \u0142\u0105cz\u0105 si\u0119 dwa elementy r\u00f3\u017cni\u0105ce si\u0119 istot\u0105, mam na my\u015bli bosko\u015b\u0107 i cz\u0142owiecze\u0144stwo. Z tych dw\u00f3ch element\u00f3w jest tylko jeden Chrystus.\u201d (19)<\/a>.<\/p>\n

    I Juliusz, Biskup Rzymu: \u201eSyn Bo\u017cy nie przyj\u0105\u0142 cz\u0142owieka w tym sensie, \u017ce obok niego by\u0142 kto\u015b inny, ale b\u0119d\u0105c Bogiem pe\u0142nym, sta\u0142 si\u0119 jednocze\u015bnie kompletnym cz\u0142owiekiem\u201d. (20)<\/a>.<\/p>\n

    Damazy, papie\u017c Rzymu (366-384), powiedzia\u0142: \u201eGdyby B\u00f3g przyj\u0105\u0142 jedynie niepe\u0142ne cz\u0142owiecze\u0144stwo, w\u00f3wczas dar Bo\u017cy by\u0142by niepe\u0142ny, podobnie jak nasze zbawienie, poniewa\u017c wtedy nie by\u0142by zbawiony ca\u0142y cz\u0142owiek... Jak mo\u017cemy wyobra\u017casz sobie, \u017ce zmys\u0142 nie b\u0119dzie ju\u017c potrzebowa\u0142 zbawienia w pe\u0142ni czasu? Czy to ten, kt\u00f3ry zgrzeszy\u0142 przede wszystkim?... B\u00f3g ca\u0142kowicie, ca\u0142kowicie przyj\u0105\u0142 cz\u0142owieka.\u201d (21)<\/a>.<\/p>\n<\/p>\n

    \n

    (1)<\/a> To znaczy nie rozdzielone, nie podzielone, nie zmieszane\u2026. itp.. (sie\u0107)<\/p>\n

    (2)<\/a> W tym miejscu musimy wspomnie\u0107 s\u0142owa ateist\u00f3w, \u017ce te cechy nie s\u0105... nie... nie... co oznacza, \u017ce On nie istnieje. Ta interpretacja sugeruje, jak ograniczeni i wyrozumiali s\u0105 ci atei\u015bci. Nie opisujemy Boga, gdy m\u00f3wimy, \u017ce jest inny... inny... inny... ale przyznajemy, \u017ce nasz ludzki j\u0119zyk nie jest w stanie zdefiniowa\u0107 Boga, czyli Go opisa\u0107. W j\u0119zyku naukowym m\u00f3wimy, \u017ce element jest niesko\u0144czenie ma\u0142y. Albo mo\u017cemy powiedzie\u0107, \u017ce wszech\u015bwiat jest nieograniczony lub niesko\u0144czony. Czy to oznacza, \u017ce wszech\u015bwiat nie istnieje, mimo \u017ce w nim \u017cyjemy i jeste\u015bmy jego cz\u0119\u015bci\u0105? Oczywi\u015bcie, \u017ce nie! Oznacza to jednak, \u017ce do tej pory naukowo nie byli\u015bmy w stanie odkry\u0107 tej wielko\u015bci i dlatego nie mo\u017cemy jej wyrazi\u0107. Prostszym przyk\u0142adem jest pytanie: \u201eIle razy liczba 3 wyst\u0119puje przy dzieleniu 10 przez 3?\u201d Odpowied\u017a jest niesko\u0144czona. Nie jest ona ostateczna ani nieograniczona. Tutaj \u201einny\u201d nie oznacza, \u017ce go nie ma, ale oznacza, \u017ce nie jeste\u015bmy w stanie da\u0107 prawdziwego opisu niemo\u017cno\u015bci naszego dostrze\u017cenia tego powt\u00f3rzenia. Taka jest nasza teologia prawos\u0142awna, gdy\u017c wynika z faktu, \u017ce B\u00f3g nigdy nie mo\u017ce zosta\u0107 przez nas odkryty i tym samym wyrazi\u0107 naszej wiary w Niego poprzez teologi\u0119 negatywn\u0105, chyba \u017ce w tym, co nam objawi\u0142 o sobie... (sie\u0107)<\/p>\n

    (3)<\/a> List do Epikta: 4-8<\/p>\n

    (4)<\/a> Min. 26:293-296 i 93.<\/p>\n

    (5)<\/a> 36: 424<\/p>\n

    (6)<\/a> List do Kledoniusza, kt\u00f3ry jest najcudowniejsz\u0105 rzecz\u0105, jak\u0105 napisa\u0142 na ten temat.<\/p>\n

    (7)<\/a> Kazania 38:13 i 45:9.<\/p>\n

    (8)<\/a> Al-Marim 37:2.<\/p>\n

    (9)<\/a> Al-Mimir 30:8.<\/p>\n

    (10)<\/a> W wierze chrze\u015bcija\u0144skiej 2, 7: 53-58.<\/p>\n

    (11)<\/a> Min. \u0142ac. 16:570.<\/p>\n

    (12)<\/a> Sekcje 11 i 12 Min 39.<\/p>\n

    (13)<\/a> Min. 77:232.<\/p>\n

    (14)<\/a> Min 74:89 u\u017cy\u0142 sformu\u0142owania Gregory'ego.<\/p>\n

    (15)<\/a> Min 77:45.<\/p>\n

    (16)<\/a> Min 77:121.<\/p>\n

    (17)<\/a> Min 77:112.<\/p>\n

    (18)<\/a> Maine 77<\/p>\n

    (19)<\/a> Min. 76:544.<\/p>\n

    (20)<\/a> Min. 77:572.<\/p>\n

    (21)<\/a> Min. \u0142ac. 13:352-353.<\/p>","protected":false},"excerpt":{"rendered":"

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