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Św. Justyn – „sprawiedliwy pośród narodów”

100%

Wróblewska J. E.

Vox Patrum

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2012

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vol. 57

751-761

EN

This article refers to St. Justin, who was one of the Church Fathers, one of the first Christian philosophers and Greek apologists and also a martyr for the Christian faith when this was spreading throughout the Roman Empire. In the preface, it is shown that a hostile attitude existed at the time of both the Roman Empire and the Jews towards Christianity at its very beginning. Christians were being stultified and sentenced to death. Each part of the article shows Justin in a different cultural role. First, we can see the beginnings of his life. Justin lived in the second century after Christ. He was born in Samaria, which was firmly hellenised and that is why he was well prepared to live in a multinational empire in those times. As a Christian philosopher Justin was entering into relations with the Jews and pagans, always seeking the truth. The next part is about Justin – as a philosopher. He was also the most popular and the most outstanding Christian philosopher of the second century after Christ. He kept a positive attitude towards philosophy. He valued Stoics, Platonics, Socrates and Plato in some areas, so that he could notice elements of truth in the teachings of Greek philosophers. But Justin was against religious syncretism. We owe to Justin the demonstration of Christian true faith through pagan philosophical concepts. He was looking for dialogue between Christianity and pagan philosophy and used its terms to show others the only true wisdom which he had got to know by himself. Since the mid-second century the pastoral purpose of patristic literature was changing to become a means of defence of Christianity against attacks from outside and inside – meaning heretics. He also started the new type of discussion with heretics. Then Justin as a theologian – he refers many times to the Old Testament and Prophets announcing the coming of Jesus – Logos, whose grain of truth Justin noticed in every ancient teaching. Justin also refers to the parallel between Socrates and Christ, something we can find everywhere in the Apology of Justin. He also left us the oldest descriptions of the sacrament of Baptism and the Eucharist. He is the person who created the dialogue between faith and intellect. Another part speaks about apologies which first of all were to demand equality with other religions and philosophies. Then as an apologist – he defended Christianity from unfounded accusations by Roman emperors and cultural elites. He defended the Christian faith through the use of rational arguments. He wanted to show universal truth via rational discourse. Finally Justin as the righteous man , which we can say he was called because of his name (Lat. iustinus – righteous) and which was the way he acted in his life. He was searching for the truth in his life, the true knowledge. He founded a philosophical school in Rome in which he taught one true wisdom and as a true philosopher he did this free of charge. He was accused of being a Christian and brought before the judge, because he did not accept the pagan gods, and did not obey the Emperor. The best apology for Christians was their readiness for martyrdom. As a Christian philosopher he ended his life and sealed it by shedding his blood shed for Christ. He is regarded as one of the early Church Fathers. This early witness of Tradition became one of the first who tried to bring Christian thinking closer to Greek philosophy; Justin became a something of a keystone which linked antiquity with the novelty of Christianity. In conclusion, Justin brought Christianity closer to philosophy by explaining it using philosophical language.

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Amazonki w "Historia adversus paganos" Orozjusza. Dzieje recepcji i reinterpretacji mitu

63%

Suski R.

Czasopismo Naukowe Instytutu Studiów Kobiecych

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2021

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issue 1(10)

9-35

PL

Opowieść o Amazonkach zawarta w Historia adversus paganos Orozjusza nie mówi nic o nich, ale pokazuje sposób patrzenia na rzeczywistość jej autora. Orozjusz wierzył w istnienie królestwa Amazonek. Poświęcił im sporo miejsca, gdyż postrzegał je jako krewne Gotów. Chciał pokazać, że rzeczywistość jego chrześcijańskich czasów nie jest gorsza niż pogańska przeszłość. Orozjusz streszczał Epitome Justyna. Niektóre imiona królowych Amazonek brzmią u niego inaczej niż u jego źródła. W wypadku królowej Sinope trudno powiedzieć, skąd zaczerpnął on to imię.

EN

The story of the Amazons contained in the Historia adversus paganos of Orosius says nothing about the Amazons, but shows the mentality of the author of this work. Orosius believed in the existence of the kingdom of Amazons. He devoted a lot of space to the Amazons, because he saw them as relatives of the Goths. He wanted to show that the reality of his Christian’s times was no worse than the pagan’s past. Orosius summarized Epitome of Justin. Some names of queens of Amazons are different in Historia adversus paganus than in his source. In the case of Queen Sinope, it’s hard to say why.

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Ludy tubylcze w relacjach Liwiusza i Pompejusza Trogusa/Justyna o wyprawie do Italii Aleksandra z Epiru

45%

Pawlak M.

In Gremium. Studia nad Historią, Kulturą i Polityką

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2018

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vol. 12

81-93

PL

Aleksander z Epiru przybył do Italii w 334/333 roku p .n .e . aby wspomóc Tarent w walce z tubylcami . Najobszerniejsze opisy tej wyprawy znajdujemy w dziełach Liwiusza i Pompejusza Trogusa (znanego nam za pośrednictwem Justyna) . Głównymi przeciwnikami Aleksandra byli Lukanowie i Bruttiowie, w walkach z którymi odnosił liczne sukcesy – zdobywając ich miasta i gromiąc połączone siły lukańsko-samnickie w bitwie koło Paestum . Jednocześnie prowadził też akcję dyplomatyczną, pozostając w sojuszu nie tylko z miastami greckimi, lecz także z częścią tubylców, w tym z ludami Apulii (Messapiami) . Niewątpliwie rdzenni mieszkańcy Italii zajmowali ważne miejsce w jego politycznych planach stworzenia nowego układu sił w południowej części Półwyspu Apenińskiego . Te ambitne zamierzenia zniweczyła jednak śmierć króla w starciu koło lukańskiej Pandozji .

EN

Alexander of Epirus arrived in Italy in 334/333 BC to support Taranto in fighting the natives . The most comprehensive descriptions of this expedition are found in the works of Livy and Pompeius Trogus (known to us through Justin) . The main opponents of Alexander were the Lucanians and Bruttians, against whom he fought and was successful – conquering their cities and defeating the combined Lucanian-Samnite forces in the battle near Paestum . At the same time, he carried out a diplomatic action, remaining in the alliance not only with Greek cities, but also with part of the natives, including the peoples of Puglia (Messapians) . Undoubtedly, the indigenous people of Italy played a crucial role in attaining his political goal to create a new balance of power in the southern part of the Apennine Peninsula . This ambitious plan, however, was ruined by the death of the king in a clash near Pandosia .

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1 Czasopismo Naukowe Instytutu Studiów Kobiecych

1 In Gremium. Studia nad Historią, Kulturą i Polityką

1 Vox Patrum

1 Pawlak M.

1 Suski R.

1 Wróblewska J. E.

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Św. Justyn – „sprawiedliwy pośród narodów”

Amazonki w "Historia adversus paganos" Orozjusza. Dzieje recepcji i reinterpretacji mitu

Ludy tubylcze w relacjach Liwiusza i Pompejusza Trogusa/Justyna o wyprawie do Italii Aleksandra z Epiru