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EN
The purpose of this article is to present relations between stepbrothers Hieronim Wincenty Radziwiłł and Karol Stanisław Radziwiłł “Panie Kochanku”. The analysis of the sibilings’ relation is based on the correspondence between the younger and the older brothers in the years 1761-1786. The relationship between them was unique, as the brothers were separated by age, mother, and position in the family. Karol Stanisław Radziwiłł was not only a brother to Hieronim Wincenty but also a legal guardian and a great authority. Frequent correspondence, feelings expressed in it, and situations described allow us to see how important they were to each other and how close their bond was.
PL
Celem artykułu jest przedstawienie relacji między przyrodnimi braćmi: Hieronimem Wincentym Radziwiłłem a Karolem Stanisławem Radziwiłłem „Panie Kochanku”. Analiza związku pomiędzy rodzeństwem została przeprowadzona na podstawie korespondencji młodszego brata do starszego z lat 1761-1786. Relacja pomiędzy nimi była wyjątkowa, ponieważ braci dzielił wiek, matki oraz pozycja w rodzinie. Karol Stanisław Radziwiłł był dla Hieronima Wincentego nie tylko bratem, ale prawnym opiekunem i dużym autorytetem. Częsta korespondencja, wyrażane w niej uczucia czy opisywane sytuacje, pozwalają dostrzec, jaką bracia mieli ze sobą bliską więź i jak bardzo ważni byli dla siebie nawzajem.
EN
This article concerns about family thread in description of Perpetuae’s martyr­dom in 3rd century Carthage. It describes Perpetuae’s family structure, family form upper strata of Roman Africa society, but not from aristocracy. The main func­tion has father but almost equal in prestige is his daughter – Perpetua. Her hus­band was not mention text did not mention, except from the fact of being a father. Similar faint role have two living brothers. Story focus more on the youngest dead brother, that died in torment from deceased. Author suggest that Perpetua form unknown reason have advantage in prestige above her pagan father, implements, from her martyrdom, plan for salvation all of her family. This “altruistic” plan is to shorten posthumous torments for not baptise brother and to end members of family dilemma, torn between new religion and tradition. It makes Perpetua, a heroic person, that sacrifice upbringing of her child for the sake of rest family. This text’s meaning is rather exceptional for the early Christian literature and it definitely exclude authorship from Tertullian because of his view on women.
EN
Joseph is born as a very expected and wanted child. The translation of this name is may God multiply or just add. Sold by brothers gets to Egypt. In spite of adversities and injustice he is faithful to God. When he explains Pharaoh’s dream he is appointed governor of whole Egypt. During harvests he stores cereal in granaries to distribute it to the people in time of famine. When his family also suffers from hunger it comes to Egypt. Joseph makes himself known to his brothers and without bearing them a grudge for done wrong he brings father and whole family and settles them in the most fertile part of Egypt. Joseph’s history is the story of the shaping and strengthening belief in God. His way is the way of kenosis. Joseph saves people from death by starvation. He is so then an announcement of Messiah who will pass the way of stripping by saving all people from their sins and eternal death. This story gives also an answer to the question: what is mature piety of Christian life. This maturity is expressed in the fact to see, understand and accept the story of our life.
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