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1
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Czas i historia w dyskursie elit symbolicznych w HISTORIARIUM ADVERSUS PAGANOS Orozjusza

100%
Dydak D.
Forum Politologiczne
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2007
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vol. 6 - Odmiany dyskursu politycznego
63-78
EN
The following paper presents Christian vision of time and history created in the beginning of the sixth century. We can find the most developed version of this way of thinking about time and history in "The City of God" by St. Augustine. However, the author of this article focuses on St. Augustine's disciple - Orosius who wrote his work before his great master. In "Historiarum adversus paganos" (rather unknown and forgotten) Orosius shows the history of the humanity interpreted by the Incarnation and the idea of Divine Providence. All the events, even if they are cruel and frightening, are not able to destroy Orosius' historical optimism because time and history are determinate by God and his will. The only point of reference is the Incarnation, what means that the most important event has already happen. The history of the humanity is the way to God and the waiting for his second coming. What counts from the political point of view is the idea of eternal peace which is really possible in the new Christian world. Orosius shows that the peace isn't only the hope of surviving but the only way of creating the new world - some kind of integration different nations within the church. It's one of the first ideas of the political unity and because of that it's worth of being reminded.
2
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Opis świata starożytnego (Orosius, Historia adversum paganos I, 2)

80%
Obrycki K.
Vox Patrum
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1984
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vol. 6
392-410
EN
translation
PL
tłumaczenie
3
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Thunderbolt as a Sign of God in Orosius’ Seven Books of History against the Pagans

70%
Skibiński T.
Saeculum Christianum. Pismo Historyczne
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2017
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vol. XXIV
17-27
EN
In the preface to the “Seven Books of History against the Pagans” Orosius announces that he will present different disasters which affected mankind throughout history, and mentions among them thunderbolt strikes. The article aims at analysing the descriptions of this phenomenon from the point of view of their circumstances, time, results and meanings. The study shows that although the circumstances are different, it was always God who sent down the lightning strikes and spoke through them. Orosius dedicates a lot of attention to the sacking of Rome by the Visigoths in 410 AD, which ended also with a lightning strike. The analysis of this and of other descriptions shows Orosius’ vision of history and the temporal order based on the power of Rome and faith in the true God.
4
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Minotaur i Historia Adversus paganos Orozjusza

51%
Suski R.
Saeculum Christianum. Pismo Historyczne
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2022
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vol. 29
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issue 1
5-20
EN
Orosius mentioned the mythical monster Minotaur and legendary war between the Athenians and Cretans in his History Against the Pagans. Although he devoted two sentences to this story, it is interesting. The source used by Orosius cannot be identified. He rationalized the story of the Minotaur by calling him a wild man. His narrative contains some unprecedented facts compared to other tales of the monster: he omitted the figure of Theseus, and more than other authors emphasized the bloodiness of the mythical war between Athens and Crete.
PL
W Historia adversus paganos Orozjusz wspominał mitycznego potwora Minotaura, wojnę między Ateńczykami i Kreteńczykami. Mimo że poświęcił tej opowieści dwa zdania, to jest ona ciekawa. Nie można wskazać źródła, z którego korzystał Orozjusz. Racjonalizował on opowieść o Minotaurze, nazywając go dzikim człowiekiem. Jego narracja zawiera kilka niespotykanych faktów w porównaniu z innymi opowieściami o potworze: pominął on postać Tezeusza oraz bardziej niż inni autorzy podkreślał krwawość mitycznej wojny między Atenami a Kretą.
5
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Życie i działalność literacka Orozjusza

51%
Obrycki K.
Vox Patrum
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1987
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vol. 12
307-324
EN
Hoc in commentariolo de vita ac litteraria activitate Orosii tractatur. Primum antiqui illi fontes exponuntur, in quibus certae et validae mentiones de Orosio factae sunt.
6
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Amazonki w "Historia adversus paganos" Orozjusza. Dzieje recepcji i reinterpretacji mitu

51%
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.
7
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Panowanie Marka Aureliusza w „Historia adversus paganos” Orozjusza

51%
Suski R.
Annales Universitatis Mariae Curie-Skłodowska, sectio F – Historia
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2022
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vol. 77
11-28
EN
Orosius described the reign of Marcus Aurelius more accurately than other emperors ruling in the 2nd and 3rd centuries. The article analyzes how Orosius builds a narrative about this emperor and how he used his sources. In addition, the reasons why he described the reign of Marcus Aurelius more precisely than the rule of other rulers in the 2nd and 3rd centuries were cited.
PL
Orozjusz opisał rządy Marka Aureliusza dokładniej niż innych cesarzy panujących w II i III wieku. W artykule przeanalizowano to, jak Orozjusz buduje narrację o tym cesarzu oraz jak korzystał ze swoich źródeł. Ponadto przytoczono powody, dla których dokładniej opisał panowanie Marka Aureliusza niż rządy innych władców w II i III wieku.
8
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Śmierć Galeriusza w Historia adversus Paganos Orozjusza

41%
Suski R.
Saeculum Christianum. Pismo Historyczne
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2020
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vol. 27
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issue 2
33-47
EN
Orosius describing in the Historia against pagans illness and death of Emperor Galerius claimed that they were the result of a suicide attempt. No other source confirms this fact, including works used by Orosius, which either very briefly informs about the death of the ruler (Breviarium of Eutropius, Chronicon of Jerome), or does not mention it at all (Church History of Rufin of Aquileia). Probably the ruler's suicide was an invention of Orosius, who could think that this is how the enemy of God and Christianity should die. In the Bible, suicide is shown negatively and was most likely condemned by the Fathers of the Church.
PL
Orozjusz w Historia adversus paganos, opisując chorobę i śmierć cesarza Galeriusza, przypisał mu popełnienie samobójstwa. Żadne inne źródło nie potwierdza tego faktu. W źródłach, z których korzystał Orozjusz, albo bardzo lakonicznie informuje się o zgonie władcy (Breviarium Eutropiusza, Chronicon Hieronima), albo się o tym milczy (Historia Ecclesiastica Rufina z Akwilei). Prawdopodobnie to sam Orozjusz przypisał popełnienie cesarzowi samobójstwa, gdyż uznał, że tak powinien odejść wróg Boga i chrześcijaństwa. W Biblii samobójstwo ukazane jest negatywnie. Podobnie ojcowie Kościoła potępiali popełnienie samobójstwa.
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