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Elżbieta pod Wawelem. Funkcjonowanie imienia w antroponimii i kulturze krakowskiej

100%
Horyń E., Zmuda E.
Annales Universitatis Paedagogicae Cracoviensis. Studia Linguistica
|
2020
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issue 15
90-98
EN
The paper synthetically describes explanations of the etymology of name Elisabeth existing in linguistic studies. It also introduces the functioning of this name in anthroponymy – as a secular and religious name, a basis for creating surnames. It also presents its presence in spiritual and material culture of Cracow.
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Francuski koloryt modlitwy w życiu i pismach Elżbiety od Trójcy Świętej

80%
Miczyński J. K.
Polonia Sacra
|
2022
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vol. 26
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issue 4
175-196
EN
Elizabeth of the Trinity (Elizabeth Catez; 1880–1906), a French Carmelite nun and mystic, was canonized by Pope Francis on October 16, 2016. Her mysticism is closely linked to the theology of St. Paul the Apostle and the Carmelite school of spirituality. By combining the inspired texts of Scripture in an original way, she discovered “her own” path to holiness. The question to what extent a mystic is also inspired by his or her environment always remains relevant. This paper examines the extent to which Elisabeth’s originality is clothed in the robe of the French school of spirituality. It focuses on three realities: the theological-spiritual ideas of the French school of spirituality of the seventeenth century; the currents of thought of the late nineteenth century - social and religious thought; French popular piety. An analysis of her writings reveals that Elizabeth’s prayer life and her teaching on prayer are in many ways similar to the spiritual currents of her time. Nevertheless, one can come to believe that her mystical experience was thoroughly original, going beyond her education (she was not a theologian). In this way one sees the hidden work of God who enables a human being to follow Him on a new path, according to His plan, commensurate with the vocation He has given.
PL
Elżbieta od Trójcy Świętej (Elżbieta Catez; 1880–1906), francuska karmelitanka i mistyczka, została kanonizowana przez papieża Franciszka w dniu 16 października 2016 roku. Jej mistyka ściśle wiąże się z teologią św. Pawła Apostoła oraz karmelitańską szkołą duchowości. Łącząc w oryginalny sposób teksty natchnione Pisma Świętego, odkryła „własną” drogę do świętości. Pozostaje zawsze aktualne pytanie, na ile mistyk jest inspirowany również swoim środowiskiem. Artykuł analizuje, na ile oryginalność Elżbiety jest przyobleczona w szatę francuskiej szkoły duchowości. Skupia się na trzech rzeczywistościach: teologiczno-duchowe idee francuskiej szkoły duchowości XVII wieku; prądy myślowe epoki schyłku XIX wieku - myśl społeczna i religijna; francuska pobożność ludowa. W świetle analizy jej pism można stwierdzić, że życie modlitewne Elżbiety, a także jej nauczanie na temat modlitwy są w wielu miejscach podobne do prądów duchowych epoki, w której żyła. Niemniej, można dojść do przekonania, że jej doświadczenie mistyczne było na wskroś oryginalne, przekraczające jej wykształcenie (nie była teologiem). W ten sposób dostrzega się ukryte działanie Boga, który uzdalnia człowieka do podążania za Nim nową ścieżką, według Jego zamysłu, współmiernie do ofiarowanego powołania.
3
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Sylwetki kobiet w traktacie "O narodzinach i zgonach świętych ojców" Izydora z Sewilli

71%
Krynicka T.
Vox Patrum
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2016
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vol. 66
197-217
EN
Isidore’s treatise De ortu et obitu patrum (On the Lifes and Deathes of the Fathers) contains biographies of outstanding biblical figures from Adam to Titus. Among them there are four women, to which the bishop of Seville dedicates spe­cial chapters. These are Esther, Judith, John Baptist’s mother Elisabeth and Mary, Mother of Jesus. He also mentions 26 women while presenting famous biblical patriarchs, judges, kings and prophets. Mothers and grandmothers, sisters and daughters, wives and widows participate in different important biblical events, support men on their way to salvation, as well as lead them to the moral fall and suffer because of it. Except four above mentioned heroins, Isidore describes bibli­cal women very superficially, giving only those details of their lifes and characters that help him to introduce his male heroes. Although the erudite bishop admires the virtue both in men as well as in women and hates the sin regardless of the sin­ner’s sex, it seems that he considers the history of Salvation to be the history of relations between God and mankind represented first of all by a man. In Isidore’s feeling it is the latter who is responsible before the Lord not only for himself, but for the whole world and for a woman as well.
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