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1

Mark Goodacre, Thomas and the Gospels. The Making of an Apocryphal Text (London: SPCK, 2012).

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Oracz A.

The Biblical Annals

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2015

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vol. 5

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issue 2

431-433

PL

Book review: Mark Goodacre, Thomas and the Gospels. The Making of an Apocryphal Text (London: SPCK, 2012). Pp. 226. £18.99. ISBN 9780281067763. Published in the USA as Thomas and the Gospels. The Case for Thomas’s Familiarity with the Synoptics (Grand Rapids, MI: Eerdmans, 2012). Pp. 236. $28.50. ISBN 9780802867483.

2

Królestwo Boże w literaturze apokryficznej Starego Testamentu

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Rubinkiewicz R.

The Biblical Annals

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1991

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vol. 38

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issue 1

59-74

PL

Das Thema „Reich Gottes” in der Zeit Jesu ein Interesse erregte und in der pseudepigraphishen Literatur des AT seit dem II. Jahrhundert vor Chr. bis zum I. Jahrhundert nach Chr. man eine progressive Evolution der Idee beobachten kann. Einer von den ältesten Dokumenten, nämlich das Buch der Wächter (IV/III vor Chr.) enthält die Idee, dass Gott eine volle Kontrolle über die materiele und geistliche Welt hat und dass die Dämonen, die den Menschen schaden, nicht die Gottespläne vernichten können. Diese Idee passt für die Mitte des II. vor Chr. und erscheint in der Apokalypse der Wochen, der Buch der Träume und dem Buch der Jubiläen. Nur in zwei Pseudoepigraphen (3Sib und PsSol) findet sich die Ankündigung des Verfaless de römischen Imperiums und des Aufbaues des davidische Königreiches. Diese Hoffnungen knüpfen entweder an demText Is 9 an („Heiliger Prinz” von 3Sib) oder an die Verheissung der ewigen Herrschaft des Hauses David (PsSal). Diese Tendenz nähert sich an dem Buch Daniel, das die Verwiklichung des Gottesreiches in der Vernichtung der irdischen Mächten sieht. Das Buch der Träume, 3Sib und PsSol sprechen über den zukünfigen Messias. Die grössten Gefahr des Himmelreiches sind nicht die irdischen Mächten, aber die Aktivität der bösen Geistern. Deshalb greifen dieses Thema an sowohl die Apokalypse der Wochen, als auch das Buch der Träume und der Jubiläen mit einer besonderen Betonung. Abraham, der das Gottesreich gewählt hat, bittet, dass Gott ihn aus der Hand der bösen Geister retten möchte. („Rette mich aus der Hand der bösen Geister” Jub 19, 20). Die Zugehörigkeit zur Gottesreich ist eine Folge der freien Wahl („dich und dein Reich habe ich erwählt” − sagt Abraham (Jub 12, 19)). Auch das Bild Israels als das des Königreichs weicht von den politischen Modellen ab. Das Gottesreich die geistliche Natur hat. Abraham gehörte zu diesem Gottesreich lange vor der Existenz Israels. Israel ist „ein priestliches Königtum und ein heliges Volk” (Jub 16, 17-18). Der Ausdruck „Gottesreich” hat hier einen religiösen Inhalt, weit enfernt von der politischen Situation Israels. Obwohl im Buch des Henoch, und auch im Buch der Jubiläen das neue Jerusalem und der neue Tempel als das Zentrum der Gottesherschaft angekündigt wird, geht es hier nicht um materielle Vorstelungen. Gott selbst wird der Tempel bauen (Jub 1, 27). Der Verfasser schrieb in der Zeit, als jerusalemer Tempel noch bastanden hat. Was er dadurch sagen wollte, man kann nur vermuten. Der übernatürliches Charakter des Gottesreiches wird in besondere Weise in den Testamenten des Hiob und Moses akzentuiert. Der geist liche Aspekt des Gottesreich, der im Bild vom Niederreissen des jetzigen Jerusalems und des Tempel hervotretet, ist im Buch Buch des Henoch, der Jubiläen, im Testament Hiobs und Testament Moses vorhanden.

3

Kalin Yanakiev as a Writer of Apocrypha? Remarks on the Essay "Дебат върху теодицеята" ("A Debate on Theodicy")

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Szwat-Gyłybowa G., Szymczak P.

Studia Ceranea

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2014

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vol. 4

219-231

EN

The article engages with the philosophical and theological notion of theodicy as formulated by Kalin Yanakiev in Дебат върху теодицеята (A Debate on Theodicy), an essay which appeared in Yanakiev’s book Философски опити върху самотата и надеждата (Philosophical Essays on Solitude and Hope,2008). The article uses the category of apocryphalness to analyse the ideas sparked off in Yanakiev’s work by a passage from Dostoevsky’s The Brothers Karamazov, along with a series of Yanakiev’ s philosophical and poetic images which are interpreted in the biblical and philosophical context. The article also touches on the relationships between Yanakiev’s ideas and Orthodox Christian theodicy.

4

W stronę badań słowiańskich kontekstów staropolskich apokryfów (2). Sposoby wprowadzania przytoczeń w Životě Krista Pána oraz Żywocie Pana Jezu Krysta Baltazara Opeca

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Borowiec K.

Slavia Occidentalis

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2016

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issue 73/1

7-27

PL

The aim of the article is to observe the similarities and differences concerning the formation of text by the writers of two Slavic Biblical-apocryphal narrations based on the analyses of the means of introduction of quotations in the Czech Život Krista Pána and in the Polish Żywot Pana Jezu Krysta by Baltazar Opec. The author of the article demonstrates that the texts were written at a similar stage of development of both vernacular languages and, consequently, they include structures at different levels of complexity – indirect speech coexists with direct speech and intermediate forms. The author indicates the differences and similarities in the way the metatext is constructed. For example, she contends that the author of ŽKP used direct speech much more often, introduced quotations serving as a commentary on specific events differently (e.g., from the Bible or Church Fathers), used different patterns when introducing the utterances of the protagonists of the story. Also, the author of the article shows that the quotations intertwined in the story Żywot Pana Jezu Krysta were more expensively modified in comparison to ŽKP. Moreover, the repertoire of structures used for the inclusion of reported speech into the main narration is richer in the Polish text.

5

W stronę badań słowiańskich kontekstów staropolskich apokryfów (1) O czeskiej podstawie fragmentu Rozmyślania przemyskiego

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Borowiec K.

Slavia Occidentalis

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2015

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issue 72/1

7-25

PL

The goal of this article is to provide evidence that the author of Rozmyślanie przemyskie resorted to non-Latin written sources when writing his apocrypha. The author of this article has analysed the parts of the oldest Czech version of Život Krista Pána and the analogical parts of Rozmyślanie przemyskie and has indicated the similarities and records which undoubtedly result from an erroneous interpretation or the translator’s wrong understanding of the sense of the Czech version. Therefore evidence has been provided that the Polish version of the apocrypha was based also on the Czech source. By excluding a possibility of the author resorting directly to the full version of the Czech apocrypha (rather, he included into the narration a Czech sermon or a piece of Život Krista Pána which existed as a separate text), the author of the article suggests that the Polish Biblical apocrypha be viewed with respect to the Czech texts.

6

Septem verba a christo w staropolskich apokryfach nowotestamentalnych w perspektywie źródłoznawczej i lingwistycznej. Część druga: językowe ukształtowanie

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Ziółkowska O.

Slavia Occidentalis

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2020

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issue 77/1

159-170

EN

This article is the second and the last part of a series dedicated to the characteristics of a description of Christ’s seven words uttered on the cross as accounted in Old Polish biblical and apocryphal narrations. In part one, I focus on the origin of the words, the characteristics of Old Polish texts containing them. I highlight the most important differences in the narration of the specific fragments of Old Polish Passions of Jesus. Part two is entirely dedicated to the language of the fragments of Old Polish texts on Christ’s seven words uttered on the cross (ŻPJK, SCh and RD). First, I present the enumeration schemes in each apocrypha. They are strictly related to the tradition of religious instruction and teaching and are an attempt at sorting out the material. The article presents also the various ways in which Christ’s specific words are called. The regular word-forming structure of the modifiers affects the rhythmic form of the specific fragments of texts. Finally, I show how quotations from Christ were introduced into each apocrypha: how the utterances’ modal frame was shaped and what verbs of speech were used. It turns out that in each historic text, Christ’s words were treated differently: in the SCh, they were described most extensively and in the RD – least extensively but it is the RD where the enumerations are most precise with respect to the syntax, perhaps because the specific parts are at the smallest distance from each other. Christ’s seven words on the cross are least structured in the ŻPJK.

7

Teologia w służbie językoznawstwa. Nowe perspektywy w badaniach nad najstarszymi polskimi tekstami

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Rojszczak-Robińska D.

LingVaria : Półrocznik Wydziału Polonistyki UJ poświęcony zagadnieniom języka i językoznawstwa

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2014

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issue 18

115-122

EN

The article examines how the inclusion of a theological perspective can change the interpretation of certain provisions and linguistic phenomena. Awareness of and knowledge about the sources of Rozmyślania Przemyskie, gives us the ability to reconstruct the process of formation of mediaeval texts. Some sources of Rozmyślania, the Scripture and the writings of the Fathers of the Church, are also fundamental for theological studies. At first, I only consider one fact: the author of Rozmyślania created his own harmony of the gospels, solely for the purpose of this particular text. As a result, we might differently perceive the language of many portions of Rozmyślania (in particular, its syntax). We may be interpreting some stylistic issues differently, or differently transcribe the text (and therefore differently interpret the tension between the text, which remains to the present day, and the supposed original text, the process of creating which we are now trying to reconstruct).

8

Czekając na niemożliwy cud. Dzieciństwo Jezusa J.M. Coetzeego jako przykład współczesnej pseudoapokryficzności

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Jankowska M.

Kultura i Edukacja

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2015

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issue 1(107)

90-112

EN

The paper is an analysis of The Childhood of Jesus by J.M. Coetzee as seen from the perspective of cultural studies. Treated as a document of culture, it depicts recent changes in Western civilization, particularly in such spheres as religion as and philosophy (specifically axiology and epistemology). The pseudoapocryphal character of Coetzee’s novel provokes one to giving consideration to the attitude western culture has towards its own roots and towards the role the source myths and religious symbols play in it, that is to the shape of the cultural identity of contemporary West. The picture which emerges from the analysis is a culture threatened with ‘amnesia’. It is, however, a erverse picture since it has been painted with the use of the symbol which is “present in absence”.

9

O powiązaniu analizy źródłoznawczej i stylistycznej. Znad Rozmyślania przemyskiego

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Rojszczak-Robińska D.

Slavia Occidentalis

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2014

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issue 71/1

123-143

PL

The aim of the present article is to show the process of creation, an attempt to catch the Old Polish author “red-handed”. The analysis of the source focuses on one thread of Rozmyślania przemyskie – the episode of St. Peter denouncing Jesus. Only during the study of the entire thematic thread, the episode, we can see, for example, the mechanisms of selection/selections. The choice of words is not accidental; also, it is not the result of slavish following the source. The text of Rozmyślania przemyskie is the result of many choices made by its author. Constantly, there mingle here the choices of sources, the fictional, theological and stylistic choices. The selection of lexemes or the construction of sentences may be determined by the chosen source or just the opposite – made despite the chosen source. In some excerpts of Rozmyślania przemyskie it is evident that the fictional choice and the choice of the language of description are quite different things. The author of Rozmyślania przemyskie, by choosing for the construction of the text the version of one of the four Evangelists may choose another as far as fictional events are concerned (who asks Peter questions, how many times the cock crows, where is Peter, does he sit or stand, etc.), and still another with regard to the manner of recounting the events. This puts in a quite different light the problem of compilation mechanisms and the ways of achieving coherence of a text.

10

(Post)Modern Apocrypha as an Epiphany of Sense (on the Basis of Bulgarian Literary Biblical Paraphrases)

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Drzewiecka E.

Studia Ceranea

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2014

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vol. 4

35-48

EN

The paper is devoted to the author’s concept of modern apocrypha in the context of the two main tendencies of (Post)modernity: unmasking and paraphrasing. On the basis of the literary paraphrases of the Evangelical story, found in the Bulgarian (Post)Modern literary, there is shown a hermeneutic passage from “apocrypha as a literary mystification” (“literary apocrypha”), i.e. a concept often applied in literary studies, to “apocrypha as an epiphany of sense”, i.e. a concept which can be useful in cultural studies and in history of ideas. It is suggested that in the light of the postsecular thought, being an individual interpretation of the canon, the (Post)Modern apocrypha has a great epiphanic potential, which means that hiding minority truths, it reveals in fact some crucial, and crypto-theological, problems of the present. Drawing the axiological difference between “the unmasking apocrypha” (pseudo-gospel) and “the paraphrasing apocrypha” (epiphany of sense), the author claims that only the last one does actually incarnate Charles Taylor’s ideal of the authentic (and poetic) expression (of will), which helps in establishing an individual sense-making horizon as a positive response to the “heretical imperative” of (Post)Modernity.

11

Karta Rogawskiego. Zapomniany zabytek języka staropolskiego

70%

Rojszczak-Robińska D.

Slavia Occidentalis

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2017

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issue 74/1

119-134

PL

The article is a new edition of Karta Rogawskiego, a forgotten 15th century work written in the Polish language. The previous edition, available only in transliteration, comes from 1911. It is a single parchment sheet torn from a different code and then used as a cover, now partly illegible. The content revolves around a scene of Jesus being interrogated by Pontius Pilate, who delivers judgement. The article provides a new transliteration as well as transcription; photographs of the the manuscript have also been attached.

12

Close reading/reading closely a twórcze pisanie. O prze-pisywaniu literatury w programie nauczania twórczego pisania

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Lemann N.

Zagadnienia Rodzajów Literackich

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2017

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vol. 60

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issue 1 (121)

57-75

EN

This paper is concerned with the methodological, practical and analytical dimension of creative writing training. Lectures and seminars for first year students „Literary masterpieces of XX–XXI Century”, have been dedicated to the education of close reading skills, which is an introduction to the skills of creative writing, understood as re-writing, or re-formulation of canonical literary texts. Creative writing students have been instructed how to find their own voice on the margins of famous texts. This approach for creative writing education is presented by Nicholas Delbanco, author of The Sincerest Form. Writing Fiction by Imitation. Close reading and creative re-writing of canonical literary works is a significant exercise of stylization, pastiche, narrative modes, point-of-view technique, focalization and world and character building processes. Exercises like these are not only creative writing training but also a workout of critical thinking, based on influential paradigms like post-colonialism, feminism, cultural studies, due to the subversive potential of re-written literature. This is an interesting challenge for both sides of the education process: for students and for academic teachers. This paper is a review of analytical procedures, practical exercises, questions and issues which were given to students during a course on „Literary masterpieces of XX–XXI Century” (dedicated to Lord Jim by J. Conrad, The Death in Venice by T. Mann; The Stranger by A. Camus) and an opportunity to present students’ short stories and exam task fragments.

13

„Park pod Lucerną” albo kombinat fabryk. Przestrzeń dzieł sztuki w tekstach Jakuba Kornhausera

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Dynkowska J.

Białostockie Studia Literaturoznawcze

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2018

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issue 13

51-63

EN

The paper discusses literary forms of extension and transformation of the space of art works in the selected texts by Jakub Kornhauser. In the ﬁrst mode, the spatial system of the painting is integrated with the real space, which is immediate to the subject, allowing the conceptualization of the subject’s experience. In the second mode the subject presents either a continuation or the story that precedes the plot featured in the work of art. The story narrated is subjected to the realities of the visual paradigm. It completes what remains unseen in the painting. The author asserts that it is this way of representing space that may determine the apocryphal component in the ekphrastic text.

14

Pohádky jako prototexty apokryfních reprodukcí v současné české próze

70%

Hrtánek P., Knesplová P.

Český lid: etnologický časopis (Český lid: Ethnological journal)

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2012

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vol. 99

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issue 4

463-477

EN

The present study focuses on the intertextual relations between fairy-tale patterns and their artistic adaptations that are in contemporary literary communication and meta-communication denominated apocrypha. The study analyzes and compares the short story anthologies of Přemysl Rut V mámově postýlce(In Mummy’s Bed, 2000) and Květa Legátová Mušle a jiné odposlechy (Shell and Other Eavesdroppings, 2007). Both authors in some of their stories reproduce in specific way the classical adaptations of folklore tales, or better to say components of their typical plotlines. The study shows how the intertextual relations between apocrypha and its fairy-tale prototexts are established and aims to identify the nature of intertextual transformations of the original tale plots, motives and characters. The basic procedure of apocrypha writing is the motivic amplification of the fairy-tale that enters the text either through the quotation or through the basic plotline that is then rewritten anew. The fairy-tale prototext or the general acquaintance with it constitutes the indispensable perceptual background of the apocrypha and upon this background the ironic intertextual game with allegorical or variously actualized meanings is being played. This game “it happened some other way” is focused on adult recipients, something that sets the fairy-tale apocrypha apart from the range of post-modern variants of authorial tales.

15

Koniec eschatologii? Poszukiwania modus existendi w świetle (po)nowoczesnych apokryfów bułgarskich

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Drzewiecka E.

Slavia Meridionalis

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2014

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vol. 14

EN

The end of eschatology? Searching for a modus existendi according to (post-)modern Bulgarian apocryphaThe paper is an attempt to reflect on the place of eschatological themes in modern and post-modern Bulgarian literature from the viewpoint of the istory of ideas. The objective of the study is literary paraphrases of the evangelical history of the 20th and early 21st centuries, which are perceived as modern apocrypha and thus as evidence of philosophical exploration of the epoch. These are placed in the context of three worldview systems competing in Europe: Judeo-Christian, Gnostic (Esoteric), and rationalistic (the Enlightenment), which considered as a epistemological paradigms (or ideal types) serve only as a hermeneutic perspective. In this light, the authors’ paraphrases about God’s Kingdom (and its Prophet and Messiah) give a diagnosis about the present crisis (of values), and therefore define an evil, speaking in fact about the Bulgarian search for a Modus Existendi. Their soteriological proposal bring about an eschatological perspective, revealing some ethical concepts (hidden in the author’s anthropology). The subject of interest relates to sources of salvation (i.e. the higher good), which manifest itself in the concepts of time (and narrative). Therefore, at the philosophical heart of the paper is Charles Taylor’s idea about the fundamental relation between the concepts of good, self, narrative and society. The analyses are provided in the light of the philosophical reflections of Agata Bielik-Robson, Philip Rieff, Paul Ricoeur, Luis Dupré, and Jacob Taubes.The main aim of the paper is to reveal the progressive process of internalising the sources of salvation, which makes the eschatological perspective disappear. Therefore, after a brief presentation of the Judeo-Christian and Gnostic apocrypha from the first half of the 20th century,in which the promise of (some king of) salvation is still valid, it is shown that most of the Bulgarian apocrypha written after 1989 create an absolutely nihilistic message, since with the help of the positive pattern they give a radically negative interpretation of the world, and thus essentially announce a complete lack of hope for its improvement. Paradoxically however, by creating a world without a good end, by revealing the mechanism of slipping into a Neognostic worldview (based on the reversed Gnostic spiritual monism), the Bulgarian apocrypha illustrate the need for a (re)dynamisation of the axiological sphere, the need for a restoration of multidimensional existence. In consequence, a connection is pointed out – according to Taubes – between the condition of the eschatological man, who pins his hope on the future, and the messianic necessity to approve the ontological leap. Koniec eschatologii? Poszukiwania modus existendi w świetle (po)nowoczesnych apokryfów bułgarskichArtykuł jest próbą refleksji nad miejscem motywów eschatologicznych w nowoczesnej i ponowoczesnej literaturze bułgarskiej z punktu widzenia historii idei. Przedmiotem badania są literackie parafrazy wątków ewangelijnych z XX i początku XXI wieku, które postrzegane są jako nowoczesne apokryfy, i w efekcie jako świadectwa poszukiwań światopoglądowych epoki. Teksty umieszone zostały w kontekście trzech konkurujących ze sobą na gruncie kultury europejskiej światopoglądów: judeochrześcijańskiego, gnostyckiego (ezoterycznego) i racjonalistycznego (oświeceniowego), której wszakże pojęte jako paradygmaty epistemologiczne (lub typy idealne) służą jedynie jako perspektywy hermeneutyczne. W tym świetle autorskie parafrazy o Królestwie Bożym (oraz jego proroku i Mesjaszu) budują diagnozę na temat aktualnego kryzysu (wartości) i w efekcie definiują zło, tj. ukazują w istocie bułgarskie poszukiwania Modus Existendi. Ich soteriologiczna propozycja aktualizuje perspektywę eschatologiczną, odsłaniającą koncepcje etyczne (ukryte w autorskiej antropologii). Przedmiotem uwagi są źródła zbawienia (tj. dobro najwyższe), które ujawniają się w koncepcji czasu (i narracji). W konsekwencji, u podstaw badania znajduje się pogląd Charlesa Taylor na temat fundamentalnego związku między koncepcjami dobra, „ja”, narracji i społeczeństwa. Analiza prowadzona jest przez pryzmat refleksji filozoficznej Agaty Bielik-Robson, Philipa Rieffa, Paula Ricoeura, Luisa Dupré i Jacoba Taubesa.Celem artykułu jest ukazanie postępującego procesu uwewnętrzniania źródeł zbawienia, powodującego zanikanie perspektywy eschatologicznej. W konsekwencji, po skrótowej prezentacji apokryfów judeochrześcijańskich i gnostyckich z pierwszej połowy XX wieku, w których to obietnica (jakiegoś) zbawienia jest wciąż aktualna, pokazane jest, że większość apokryfów napisanych po 1989 roku tworzy przekaz absolutnie nihilistyczny, ponieważ za pomocą wzoru pozytywnego oferują radykalnie negatywne ujęcie świata i tak w istocie głoszą kompletny brak nadziei na jego poprawę. Paradoksalnie, jednak poprzez stworzenie świata bez dobrego końca, poprzez ujawnianie mechanizmu osuwania się w światopogląd neognostycka (oparty o odwrócony gnostycki monizm spirytualistyczny), apokryfy bułgarskie ilustrują potrzebę ponownego zdynamizowania sfery aksjologicznej, potrzebę odbudowania wielkowymiarowości egzystencji. W konsekwencji, wskazany jest związek – w myśl Taubesa – między kondycją człowieka eschatologicznego, który lokuje swą nadzieję w przyszłości, a mesjaniczną potrzebą afirmacji ontologicznego odstępu.

16

SEPTEM VERBA A CHRISTO W STAROPOLSKICH APOKRYFACH NOWOTESTAMENTALNYCH W PERSPEKTYWIE ŹRÓDŁOZNAWCZEJ I LINGWISTYCZNEJ. CZĘŚĆ PIERWSZA: ŹRÓDŁA

70%

ZIÓŁKOWSKA O.

Slavia Occidentalis

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2019

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issue 76/1

157-173

EN

This article is the first of two parts of a description of the motif of the seven words uttered by the crucified Christ in old Polish biblical and apocrypha narrations. The author presents the origin of the motif, characteristics of old Polish texts in which it occurred; the most important differences have been highlighted in the feature arrangement of the specific fragments of old Polish Passion of Jesus. The body of the article is represented by depiction of the sources of the seven words uttered by Christ on the cross, presentation of various ways of medieval scribes using the Holy Scriptures and an attempt to capture the motif severing itself from the original source. While the words uttered by Jesus on the cross come from the Gospels, neither of the four evangelists confirmed all of them. The chronology of the words is also arbitrary. In all old Polish apocrypha containing a description of Christ’s death on the cross, the motif of the seven words plays an important role and has been analysed with respect to the content and the vocabulary. The second part of the characteristics will be devoted to the linguistic development of the description of the motif in question.

17

50 de ani fără Dumnezeu: Apocalipsa şi apocriful în „Un singur cer deasupra lor” al Ruxandrei Cesereanu

61%

Tórz M.

Studia Romanica Posnaniensia

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2014

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vol. 41

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issue 2

115-123

EN

This paper proposes the reading of Ruxandra Ceseranu’s novel Un singur cer deasupra lor as a modern apocrypha presenting a historiosophic vision of Romania’s fate in the second half of the 20th century with the use of apocalyptic themes and symbolic imagery. The analysis consists of tracing references to the Book of Revelation which is a key element to the interpretation of the novel, and to other biblical books and themes. The analysis is supplemented with an attempt at describing the most significant archetypical and cultural symbols, and the remnants of bygone traditions that provide the second reading to those historically-grounded stories. References to folk tales based on Christian imaginary world further strengthen the proposition of the apocryphal nature of the work. The additional argument supporting my thesis is the polyphonic and multilayer structure of the novel that combines subjective visions and mythical interpretations with the factual layer, and the use of palimpsest technique consisting of interweaving texts of other authors into the main narration. The paper does not address the question of the conformity of the literary vision with the source documents and historical prototypes of certain episodes and persons. Those matters were partly commented on by the author in the afterword.

18

Filologiczne wydanie Rozmyślania przem yskiego a czeski Život Krista Pána

61%

Borowiec K.

LingVaria : Półrocznik Wydziału Polonistyki UJ poświęcony zagadnieniom języka i językoznawstwa

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2015

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issue 20

179-191

EN

The goal of the paper is to evaluate the editorial decisions made by the editors of the only transcribed philological edition of Rozmyślanie przemyskie (the so-called Freiburg edition), by confronting it with the text of Život Krista Pána, a Czech apocrypha preserved in several copies the oldest of which dates back to the first half of the 14th century. The basis for the analysis are materially and linguistically similar fragments of both apocrypha. The presented survey not only validates or questions various editorial decisions, but also once again shows that a transcription of an Old Polish text is to a considerable extent its interpretation, and that designing such a transcription is an unusually difficult task which requires a large amount of work and a specific set of skills.

19

The Bohemian Redaction of the Evangelium Nicodemi in Medieval Slavic Vernaculars

61%

Izydorczyk Z.

Studia Ceranea

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2014

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vol. 4

49-64

EN

The Bohemian Redaction of the Evangelium Nicodemi is a hybrid form of the apocryphon, combining elements of Latin traditions A and B. It circulated in central and eastern Europe, and was used as a source for late medieval translations into Byelorussian, Czech, and possibly Polish. The Byelorussian translation closely follows the idiosyncratic Latin text preserved in Gdańsk, Biblioteka Polskiej Akademii Nauk MS Mar. F. 202. The Bohemian Redaction may have also been translated into Polish, but it has left only faint traces in Polish texts. The Czech translation was carried out independently of both Byelorussian and Polish versions; it expands the text on the basis of Latin A and duplicates certain episodes. The Bohemian Redaction continued to be printed in Slavic vernaculars until the end of the nineteenth century.

20

Особливості впливу «відстороненої літератури» на українську культуру: погляд з сьогодення

61%

Ковальчук В. Ю.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

|

2012

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issue 1(3)

159-169

EN

Today’s development of spiritual life of humanity is marked by the phenomenon of appeal or returning to certain aggregate of religious and occult knowledge. Our culture has a tendency to oscillation between extremes, in particular, examining technical progress both as a means of liberation of humanity or as a means of oppression of that humanity. Analyzing the problem of essence and maintenance of the «removed literature», mainly literature apocrypha’s, we can see in it also an attempt to resist that technique and technologies which dominated from the 16th to the 18th centuries. In research of the Russian and Ukrainian scientists and ethnographers of the 19th century the concept of “otrechennaya literature”, and sometimes “zapreschennaya literature” was widespread . It underlines that position which was occupied by this literature in a civilized manner. The removed literature played an important role in a domestic culture in general, and in becoming of world view and religious consciousness, in particular. Already from the beginning of the 19th century, the Ukrainian and Russian researchers of history of orthodoxy, specialists in folk-lore and linguists appealed to the study and analysis of enormous layer of forbidden official state structures and church organizations of literature. In the middle of the 19th century, national consciousness of Ukrainian thinkers aimed to lead to originality and originality of domestic culture on European space. In fact, then, in a scientific environment westeuropian istoriosophical and philosophical systems, in particular hegelian, shellingian and the like spread and adopted, and scientists, welldisposed to uncritical borrowing, considered it necessary to underline it as an old historical tendency, as something inevitable. Today the theme of research of our cultural and historical inheritance attempts to find our real place in European history. Among the array of the translated literature a large role was played in the spiritual constituent of our culture calculation of Palei, “Secret secret” or “Aristotle’s vrata” (vrata in understanding are sections or heads), “Shestokril”, “Lestvica”, calculation of Astrology and Zodii and others like that.

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Mark Goodacre, Thomas and the Gospels. The Making of an Apocryphal Text (London: SPCK, 2012).

Królestwo Boże w literaturze apokryficznej Starego Testamentu

Kalin Yanakiev as a Writer of Apocrypha? Remarks on the Essay "Дебат върху теодицеята" ("A Debate on Theodicy")

W stronę badań słowiańskich kontekstów staropolskich apokryfów (2). Sposoby wprowadzania przytoczeń w Životě Krista Pána oraz Żywocie Pana Jezu Krysta Baltazara Opeca

W stronę badań słowiańskich kontekstów staropolskich apokryfów (1) O czeskiej podstawie fragmentu Rozmyślania przemyskiego

Septem verba a christo w staropolskich apokryfach nowotestamentalnych w perspektywie źródłoznawczej i lingwistycznej. Część druga: językowe ukształtowanie

Teologia w służbie językoznawstwa. Nowe perspektywy w badaniach nad najstarszymi polskimi tekstami

Czekając na niemożliwy cud. Dzieciństwo Jezusa J.M. Coetzeego jako przykład współczesnej pseudoapokryficzności

O powiązaniu analizy źródłoznawczej i stylistycznej. Znad Rozmyślania przemyskiego

(Post)Modern Apocrypha as an Epiphany of Sense (on the Basis of Bulgarian Literary Biblical Paraphrases)

Karta Rogawskiego. Zapomniany zabytek języka staropolskiego

Close reading/reading closely a twórcze pisanie. O prze-pisywaniu literatury w programie nauczania twórczego pisania

„Park pod Lucerną” albo kombinat fabryk. Przestrzeń dzieł sztuki w tekstach Jakuba Kornhausera

Pohádky jako prototexty apokryfních reprodukcí v současné české próze

Koniec eschatologii? Poszukiwania modus existendi w świetle (po)nowoczesnych apokryfów bułgarskich

SEPTEM VERBA A CHRISTO W STAROPOLSKICH APOKRYFACH NOWOTESTAMENTALNYCH W PERSPEKTYWIE ŹRÓDŁOZNAWCZEJ I LINGWISTYCZNEJ. CZĘŚĆ PIERWSZA: ŹRÓDŁA

50 de ani fără Dumnezeu: Apocalipsa şi apocriful în „Un singur cer deasupra lor” al Ruxandrei Cesereanu

Filologiczne wydanie Rozmyślania przem yskiego a czeski Život Krista Pána

The Bohemian Redaction of the Evangelium Nicodemi in Medieval Slavic Vernaculars

Особливості впливу «відстороненої літератури» на українську культуру: погляд з сьогодення