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1
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Kult chrześcijański w nauczaniu i działalności biskupa Cezarego z Arles

100%
Kołosowski T.
Seminare. Poszukiwania naukowe
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1999
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vol. 15
305-321
2
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Wyznanie grzechów (confessio peccatorum) w nauczaniu św. Hilarego z Poitiers

100%
Kołosowski T.
Seminare. Poszukiwania naukowe
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2006
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vol. 23
412-429
3
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Oddajcie Cezarowi to, co należy do Cezara, a Bogu to, co należy do Boga

100%
Kołosowski T.
Seminare. Poszukiwania naukowe
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1995
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vol. 11
37-51
4
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Święty Jan Chryzostom. Portret kaznodziei-duszpasterza

100%
Kołosowski T.
Seminare. Poszukiwania naukowe
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2003
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vol. 19
397-409
5
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Droga świętego Augustyna do wiary

100%
Kołosowski T.
Seminare. Poszukiwania naukowe
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1994
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vol. 10
177-190
6
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Wychowanie religijno-moralne dzieci w rodzinie w świetle traktatu O wychowaniu dzieci św. Jana Chryzostoma

100%
Kołosowski T.
Seminare. Poszukiwania naukowe
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2001
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vol. 17
405-420
7
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Nauka Ojców Kościoła o Duchu Świętym. Wybrane zagadnienia

100%
Kołosowski T.
Seminare. Poszukiwania naukowe
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1997
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vol. 13
249-264
8
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Barbarzyńcy według Salwiana z Marsylii

100%
Kołosowski T.
Seminare. Poszukiwania naukowe
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2014
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vol. 35
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issue 4
165-174
EN
In De gubernatione Dei, Salwian of Marseilles assesses barbarians in a negative and positive manner. One might even get the impression that Salwian delivers a eulogy in honor of the barba- rians. The knowledge which Salwian communicates about the subject of barbarians is general in character, even sketchy. This knowledge comes from a certain rhetorical and literary canon, which was circulated at that time. Salwian does not give any more information on the topic of the barbarians directly from him. Although Salwian specifies the negative characteristics of individual barbarous nations, he is not especially interested in showing a negative image of them. Salwian shows barbarians in a rhetorical contrast to Roman Catholics. The pagan or Arian barbarians are portrayed in many cases as better than Roman Catholics and their guilt is shown to be lesser.
9
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Lektura Pisma Świętego"w duchu" w świetle Commentarius in Mathaei Evangelium biskupa Hilarego z Poitiers

100%
Kołosowski T.
Seminare. Poszukiwania naukowe
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2002
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vol. 18
513-525
10
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„[Mulier] Salvabitur Per Filiorum Generationem” (1tm 2,15)In The Interpretation Of Selected Worksof The Latin Church Fathers

100%
Kołosowski T.
Seminare. Poszukiwania naukowe
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2016
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vol. 37
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issue 4
151-162
PL
[Γυνή] σωθήσεται δὲ διὰ τῆς τεκνογονίας (1Tm 2,15). Jaki jest sens słów św. Pawła Apostoła o zbawieniu kobiety przez rodzenie dzieci? Czy słowo τεκνογονία znaczy coś więcej niż „macierzyństwo”, „rodzenie dzieci”? W jaki sposób tekst 1Tm 2,15 interpretują wybrani łacińscy ojcowie Kościoła: Hilary z Poitiers, Ambroży, Ambrozjaster, Hieronim, Augustyn i Grzegorz Wielki. Ambrozjaster nie wychodzi w swoim komentarzu poza to, co w Liście do Tymoteusza powiedział św. Paweł Apostoł. Pozostali pisarze dystansują się od myśli interpretowania tego tekstu wyłącznie w sposób literalny, szukają głębszego duchowego sensu i dla słowa τεκνογονία, i dla rozumienia całego wersetu. Św. Augustyn a za nim św. Grzegorz Wielki, w dzieciach, przez rodzenie których dostępuje się zbawienia, dopatrują się dobrych, szlachetnych uczynków. Hilary z Poitiers, Ambroży z Mediolanu i Hieronim dokonują typologiczno-alegorycznej interpretacji tekstu św. Pawła Apostoła. Tajemnica stworzenia Adama i Ewy odnosi się do Chrystusa i Kościoła. Adam i Ewa są typem Chrystusa i Kościoła. Kobieta zbawiona przez rodzenie dzieci, to Kościół, który przez chrzest rodzi ludzi do zbawienia.
EN
[Γυνή] σωθήσεται δὲ διὰ τῆς τεκνογονίας (1 Timothy 2:15). What does St. Paul mean when he speaks about salvation of women through childbearing? Does the word τεκνογονία mean something more than “motherhood,” or “bearing children”? How do the chosen Latin Church Fathers: Hilary of Poitiers, Ambrose, Ambrosiaster, Jerome, Augustine and Gregory the Great interpret the text of 1 Timothy 2:15? Ambrosiaster limits his commentary to the actual words of St. Paul the Apostle contained in his letter to Timothy. The other writers refrain very decidedly from such a literal interpretation, seeking for a deeper, spiritual meaning of the word τεκνογονία as well as of the other passages of the whole text. In the idea of attaining salvation by giving birth to children, both St. Augustine and St. Gregory the Great, interpret children as good, noble deeds. Hilary, Ambrose and Jerome, in turn, make a typological and allegorical interpretation of the text written by St. Paul the Apostle. The mystery of the creation of Adam and Eve, refers to Christ and the Church. Adam and Eve typify Christ and the Church. The woman saved by childbearing, stands for the Church, which bears people to salvation through baptism.
11
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Sakramenty w nauczaniu i praktyce duszpasterskiej biskupa Cezarego z Arles

100%
Kołosowski T.
Seminare. Poszukiwania naukowe
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2000
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vol. 16
449-464
12
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Św Hieronim jako duszpasterz

100%
Kołosowski T.
Seminare. Poszukiwania naukowe
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2004
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vol. 20
453-464
13
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Nawrócenie i wyznanie grzechów jako istotne elementy chrześcijańskiej pokuty w myśli Kościoła starożytnego

100%
Kołosowski T.
Seminare. Poszukiwania naukowe
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2007
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vol. 24
39-48
EN
The author analyses Greek and Latin Fathers Church writings under the aspect of place and the part of the confession of sins in the Christian penitential practice. Confessio peccati is in early Christians writers thought the essential element in the penitential practice of the Church. The confession of the sin initiates the whole process of the Christian penitence. The confession calls grace and the God mercy. Confessio peccati is the first of all internal spiritual work over oneself. During the confession the Holy Spirit accompanies the sinner. The sinner should recognize his sinful in the confession and stand up in the face of God and Church in the whole truth. The sinner should confess sins from the own will. The confession has to direct to the conversion. The sinner then really merit on the mercy of the remission of sins.
14
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Troska o chorych w klasztorach starożytnych w świetle wybranych reguł monastycznych

100%
Kołosowski T.
Saeculum Christianum. Pismo Historyczne
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2017
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vol. XXIV
5-16
EN
The purpose of the article is the attempt to answer the question of how Eastern and Western monastic rules normalized the life of those who were ill in ancient monasteries. Did they have among their brothers or sisters some special status? Who were responsible for the sick in the monastery and how hey were responsible for the care of the ill? In this regard, monastic rules are an interesting and unique source of information about activities undertaken to care for ill members of the monastic community. In this regard 7 monastic rules were identified and analyzed. These rules were written in different regions of the contemporary world: Egypt, North Africa, Gaul, Italy and Spain. One was written during IV and VII of century and they concern monks and consecrated women. Each rule deals with the care of the sick those from among the brothers or sisters with a designated role in caring for the sick. These were usually nurses and cellarers. Some rules determined personality traits required. The general supervision over the care of the sick was entrusted to superior of the monastery. Separate rooms or the cells were identified for the sick, sometimes the dining room, the storeroom or the kitchen. All rules seek to ease for the ill requirements concerning of the consumption of meals, fasts, and hygiene needs. They should, if able, perform lighter duties
15
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Były redaktor Seminare ks. prof. Jan Gliściński - wspomnienie pośmiertne

63%
Skorowski H., Kołosowski T.
Seminare. Poszukiwania naukowe
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1999
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vol. 15
5-14
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