Search results

1

Nowe czasopismo naukowe „Hereditas Monasteriorum”

100%

Kośka M.

Miscellanea Historico-Archivistica

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2013

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issue 20

279-281

2

Nowe czasopismo naukowe „Hereditas Monasteriorum”

100%

Kośka M.

Miscellanea Historico-Archivistica

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2013

|

issue 20

279-281

PL

recenzja

EN

Review

3

Die wichtigsten Grundsätze der Spiritualität der monastischen Bewegungen in der ägyptischen Wüste in der Satzung der Kongregation der Schwestern der Armen der Unbefleckten Empfängnis der Heiligen Jungfrau Maria Einleitung

100%

Žemaitis K.

Studia Ełckie

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2020

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vol. 22

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issue 2

219-226

EN

Blessed Jurgis Matulaitis, the revival of the Marian monastery, established a new womenʼs monastery – Congregation of the Poor Sisters of the Immaculate Conception of the Blessed Virgin Mary in 1918, which was approved by those days Bishop Antanas Karosas on October 15of the same year. The regulations of the monastery were also approved at that time. The purpose of this congregation was to help the little ones, so the nuns among people were soon called simply the Sisters of the Poor. The thoughts of the Desert Fathers and the experience of their monastic life are very much in harmony with the Congregation statements of the Poor Sisters of the Immaculate Conception of the Blessed Virgin Mary. The monastery, having preserved the basic principles of the monastic spirituality formed in the Egyptian desert – solitude, asceticism and prayer – implemented them in new times and under new conditions, but no longer with drawn from society, but having created a kind of desert oasis surrounded by people.

4

Pochodzenie i poczucie wspólnoty regionalnej wśród mnichów na Pustyni Judzkiej w V i VI wieku - na podstawie "Żywotów mnichów palestyńskich" Cyryla ze Scytopolis.

100%

Twardowska K.

In Gremium. Studia nad Historią, Kulturą i Polityką

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2013

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vol. 7

27-34

EN

The work by Ciri of Scythopolis titled 'The lives of Monks of Palestine' is an irreplacable source of knowledge to reveal a range of aspects connected with the beginning and flourishing of monasticism in he Judaean Desert. Palestinian monasticism, multi-ethnic in its source, managed to preserve its cosmpolitism at the time of its greatest development that took place in 6th century. Monks came from area of whole Empire, however among monks in the Judaean Desert, there dominated those who derived from Asia Minor and other areas of the eastern part of the Empire. We easily notice both regional and family bond among them.

5

Autoproscoptae, Bogomils and Messalians in the 14th Century Bulgaria

100%

Wolski J. M.

Studia Ceranea

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2014

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vol. 4

233-241

EN

This paper discusses the use of the names of heresies: bogomilism, messalianism and the heresy of autoproscoptae in 14th century Bulgarian sources. The author underlines that the names of bogomilism and messalianism do not always refer to dualism. Two wider unknown examples of such use of the name “messalinism” are recalled. In the Pseudo-Zonaras Nomocanon (CIAI 1160), the name “messalianism” is treated as being equal to the “heresy of autoproscoptae”. In the Rule for hermits, messalians are presented not as heretics, but as monks disregarding their rules.

6

Rachunki prepozyta klasztoru św. Ducha de Daxia w Krakowie Macieja Regiomontanusa z lat 1570–1591. Świat ludzi i rzeczy

100%

Przybyłowicz O. M.

Roczniki Dziejów Społecznych i Gospodarczych

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2015

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vol. 75

PL

The account book of the Prepositor of the Monastery of the Holy Spirit de Saxia, Maciej Regiomontanus, from the years 1570–1591. People and things (Summary)The article analyses the oldest surviving account book of the Monastery of the Holy Spirit de Saxia. Dating from the latter half of the sixteenth century (1570-1591), the manuscript was written by Regiomontanus of Konigsberg. It is a valuable document, although the records it contains concern only expenditures. Not only is it more than four hundred years old but the expenditures were recorded over a very long period. Except for the Latin headings of particular sections of the expenditures, Regiomontanus relied on Polish for recording the data. It is an interesting detail which – especially in view of the fact that the register was kept by a clergyman – proves that in the latter half of the sixteenth century the national language began to grow in importance. The source shows the community oriented toward offering assistance to the needy in the big city. It provides information about the money spent on the congregation as well as on the hospital and the monastery school, shedding light on the social bonds formed by the monks both within the Monastery and through their contacts with the outside world, with the inhabitants of the city, especially those who rendered services to the whole community or who supported the Order fi nancially.

7

Il primissimo monachesimo nell’Africa latina

100%

Degórski B.

Vox Patrum

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2009

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vol. 53

591-598

EN

Artykuł pokrótce przedstawia najstarszy monastycyzm w Afryce łacińskiej. Od pojawienia się chrześcijaństwa żyli tam ludzie, którzy składali ślub czystości i pragnęli całkowicie oddzielić się od dóbr materialnych i od świata. Spośród nich wywodziła się duża część duchowieństwa tamtego regionu. Największym krzewicielem monastycyzmu w Afryce łacińskiej był św. Augustyn. Jeśli chodzi o augustiańskie prawodawstwo monastyczne, możemy wskazać przede wszystkim Ordo monasterii pseudo-Augustyna. Co się tyczy innych najstarszych mnichów augustiańskich, trzeba wymienić Alipiusza, Ewodiusza i Possydiusza. Po śmierci św. Augustyna życie mnisze w Afryce kwitło nadal pomimo okupacji wandalskiej; jedynie niektóre wspólnoty mnisze, aby się chronić, przeniosły się gdzie indziej. Najwięsze prześladowania cierpieli wówczas mnisi i mniszki w Afryce Prokonsularnej. Dużo wiadomości dotyczących monastycyzmu w Północnej Afryce na przełomie V i VI wieku znajdujemy w Vita św. Fulgencjusza z Ruspe, który po św. Augustynie był najważniejszą postacią dla rozwoju życia mniszego w Afryce łacińskiej. Na nim właściwie kończą się dzieje monastycyzmu starożytności chrześcijańskiej na tamtym obszarze.

8

San Bernardo y el amor cortés

88%

Gilson É.

Studia Gilsoniana

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2021

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vol. 10

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issue 2

411-446

EN

The author discusses the problem of whether there is any interrelation between Cistercian mysticism, in St. Bernard of Clairveaux’s time, and courtly love. He concludes that cortly love and the Cistercian conception of mystical love are two independent products of the civilization of the twelfth century. They express the different surroundings in which they were respectively born; the one codifying life as led in a princely court, and the other expressing what men make of it in a Cistercian monastery. Undoubtedly the vocabulary of the one might be helped out with terms borrowed from the other, but since it is necessary to renounce the one of these loves before embracing the other it is not to be wondered at that no definite concept exists that is common to both. When Cistercian love would enter into profane literature it could do so only by driving out courtly love and taking its place. St. Bernard, in turn, may have largely contributed to the decadence of the courtly ideal, but never in him could it have found its inspiration.

9

Taming Eschatology: The Case of Silja Walter OSB

88%

Sawicki B. Ł., Tacchinardi C.

Polonia Sacra

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2022

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vol. 26

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issue 1

7-36

PL

This paper examines the eschatological themes in the series of poems, The Dance of Obedience or the Straw Carpet, written by the Benedictine nun Silja Walter (1919–2011) - Sr. Hedwig OSB from the Swiss monastery of Fahr. This series of poems is particu- larly representative for the poet’s work as it combines her monastic experience with her personal poetic reading of the Bible in the spirit of lectio divina. These two sourc- es give the analyzed poetry a particular theological quality, originally combining spiritual and dogmatic elements. Having presented the biographical and monastic context of the set in question, the authors show the form, connections and dynamism of the eschatological themes present in the discussed poetry. In conclusion, referring generally to the entirety of Walter’s work, they show the anthropological value of her approach to eschatology, which, in accordance with the title of the article, can be defined as bringing eschatological themes closer to everyday existential experience. This effect is possible thanks to the original use of poetic language.

10

Nunnery Life in 16th Century Wallachia – Muşa/Magdalina before and after Taking Vows

88%

Ilie L. M.

Studia Ceranea

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2022

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vol. 12

443-454

EN

The Wallachian monasteries are very well documented in the 16th century, but the life of nuns or monks after joining the monastery is a lesser-known aspect. Various details can be found in the life of a noblewoman (taking the name of Mușa), who decided to become a nun (Magdalina) during the first years of the 16th century. Mușa’s life before entering the monastery is not very well known. Although many researchers tried to link her to the Craiovescu family, one of the most influential families in Wallachia at that time, this paper argues against this opinion. The historical sources describe her as a relative of a Wallachian nobleman, Cârjeu, and as the wife of Hamza, another important nobleman from the first decades of the 16th century. Mușa took vows in the monastery, which she built, and even after she became a nun, she preserved some of her former habits. Thus, the nun Magdalina kept in her possession villages and Roma families, which she donated to different monasteries, a widespread situation in the Byzantine monasticism. Although the sources did not describe her everyday life as a nun, they documented her relations with the political and ecclesiastical elites.

11

Two dated Coptic epitaphs from Dongola

75%

van der Vliet J.

The Journal of Juristic Papyrology

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2018

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issue 48

321-330

EN

First edition of two funerary stelae from the Monastery on Kom H, Dongola, inscribed in Sahidic Coptic. Both stelae show interesting textual features and bear absolute dates that assign them to the third quarter of the eighth century.

12

The utility ware assemblage from the hermitage in tomb MMA 1152 in West Thebes. Selected issues, provisional characteristics, research methodology

75%

Górecki T.

Polish Archaeology in the Mediterranean

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2017

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vol. 26(1)

749-772

EN

The text concerns a pottery assemblage from one isolated site (a hermitage installed inside a Pharaonic tomb) in Sheikh Abd el-Gurna, inhabited by monks from the end of the 5th to the beginning of the 8th century. The specific nature of the place, that is, its isolation, rocky terrain and lack of clear stratigraphy, called for different research and documentation methods compared to those used on extensive settlement sites. Less attention was paid to taxonomic research in favor of observations regarding the function and importance of vessels in the everyday life of the monks living in the hermitage, a reconstruction of their dietary habits and the nature of the work that they did.

13

L’insegnamento monastico geronimiano (continuazione)

75%

Degórski B.

Vox Patrum

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2000

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vol. 38

487-503

PL

Artykuł jest dokończeniem pierwszej części, która została wydana w VoxP 17 (1997) 199-214. Ukazuje on naukę ascetyczną św. Hieronima na podstawie jego dzieł skierowanych wyraźnie do mnichów. Wykorzystane w nim zostały wszystkie pisma Hieronimowe, wśród których na pierwsze miejsce wysuwają się listy. Obszerne urywki Hieronimowych dzieł monastycznych chcą przybliżyć myśl samego Autora, pozwalając mu przemawiać bezpośrednio do czytelnika, nie zaciemniając w ten sposób głębokiego przesłania Ojca Kościoła poprzez nadmierny, niekiedy zbyteczny komentarz.

14

The Evolution of the Female Diaconate in the Legislation of Gallic Synods in Late Christian Antiquity

75%

Bider M.

Roczniki Nauk Prawnych

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2017

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vol. 27

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issue 2 English Online Version

79-108

EN

The reconstruction of the canonical structure of the female diaconate in Gaul in the period between the fourth and sixth centuries runs into serious difficulties due to the scarcity of extant legal sources. The legislation of the six Gallic synods, which thoroughly dealt with the question of deaconesses, has survived until today. The synodal agenda also included issues related to the determination of the canonical status of widows and consecrated virgins, from amongst whom candidates for Gallic deaconesses were recruited. The crystallisation of the legal norms governing the female diaconate took place in the context of the ongoing Priscillian disputes and the emergence of the monastic movement. Despite the continued opposition towards the phenomenon of ordination of deaconesses expressed by the synods to come, such women certainly were still present in Gaul in the 6th century, as evidenced by the preserved literary and epigraphic materials. Due to the evolution of the term “diaconal” in the 6th century, the term acquired an additional meaning, namely “wife of a deacon.”

15

Współczesne zasady chronobiologii stosowane we wczesnośredniowiecznych wspólnotach monastycznych na podstawie reguł Augustyna z Hippony, Cezarego z Arles i Benedykta z Nursji

75%

Cyrek O.

Poznańskie Studia Teologiczne

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2012

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issue 26

119-142

EN

The article describes the daily schedule of monks who live according to the rules of Augustine of Hippo, Caesarius of Arles and Benedict of Nursia based on the principles of chronobiology.The authors of the monastic rules took into account not only the external conditions, the prevailing climate, but also the natural predisposition of the human body. Monks have to adapt to changes during the year, because they know that the length of night and day changes in each season of the year. Monks carry out their work and adapt well to time-related circadian succession of the cycles of light and darkness. They devote the remaining hours to physical work and other activities of a spiritual or intellectual character. Usually, they arraged their daily schedule in such a way that they could easily perform all their duties.The founders of the rules took into account the body’s natural needs and showed considerable psychological knowledge because they wanted the monks to do nothing contrary to nature and to the maintenance of their health. Although they set the appropriate hours of performing physical labor, engaging in intellectual pursuits, or prayer, they did not always stick to these rules and if necessary, used dispensation.Keywords

16

Qatar-Sudan Archaeological Project: Excavations at the Ghazali monastery from 2014 to 2016

75%

Obłuski A., Ciesielska J., Stark R., Chlebowski A., Misiurny A., Żelechowski-Stoń M., el-Din Mahmoud Z.

Polish Archaeology in the Mediterranean

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2018

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vol. 27(1)

245-271

EN

The excavation report covers eight months of fieldwork at the site of Ghazali, which resulted in the clearing of the entire monastery and the discovery of three annexes located on the north and west of the complex. The spiritual part of the monastery included two churches located in the southeastern corner of the complex, a household compound on the west side and a refectory and dormitory in between. Conservation work focused on the reconstruction and restoration of water storage installations in Room Y, as well as north of the North Church. Excavation outside the monastic walls brought the discovery of an iron smelting area with several well-preserved furnaces. Exploration of the monks’ cemetery uncovered regular box superstructures and an intriguing variety of substructures from simple vertical pit tombs to elaborate vaulted chambers.

17

European Humanism and Benedictine Monasticism. Around Selected Statements of Benedict XVI

71%

Kiejkowski P.

Poznańskie Studia Teologiczne

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2020

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issue 36

137-150

PL

Josef Ratzinger problem trwałych fundamentów europejskiego humanizmu uczynił jednym z najważniejszych w swojej pracy naukowej i duszpasterskiej. Powołany na Stolicę Piotrową wybrał imię Benedykta XVI, wskazując świętego Opata z Nursji jako szczególnego patrona swojego pontyfikatu. W opracowaniu omówiono dwie cenne wypowiedzi papieża Ratzingera ukazujące relacje pomiędzy europejskim humanizmem a benedyktyńskim monastycyzmem. Pierwszą z nich jest przemówienie Benedykta XVI wygłoszone w czasie spotkania z ludźmi kultury w Kolegium Bernardynów w Paryżu 12 września 2008 r. Drugą jest tekst Kryzys kultur, w którym papież emeryt przedstawia opata Benedykta i jego sposób życia jako adekwatną odpowiedź na współczesny kryzys humanizmu europejskiego. Poszukiwać na pierwszym miejscu Boga, uwrażliwiać sumienia na wierność prawdzie, wskazywać drogi wolności, która opowiada się za dobrem i pięknem, to powołanie benedyktyńskich mnichów a zarazem konieczny warunek integralnego humanizmu, twórczego rozwoju kultury europejskiej.

EN

Josef Ratzinger has made the problem of the solid foundations of European humanism one of the most important in his scientific and pastoral work. Called to the Holy See, he chose the name Benedict XVI, indicating the Saint Abbot of Nursia as the special patron of his pontificate. In this study two valuable statements of Pope Ratzinger are discussed, showing the relationship between European humanism and Benedictine monasticism. The first is the speech of Benedict XVI during a meeting with people active in culture at the Bernardine College in Paris on September 12, 2008. The second is the text Crisis of cultures, in which the Pope pensioner presents Abbot Benedict and his way of life as an adequate response to the contemporary crisis of European humanism. To seek God in the first place, to sensitize conscience to trueness, showing the paths of freedom, which advocates good and beauty, is the calling of Benedictine monks and at the same time, a necessary condition for integral humanism, the creative development of European culture.

18

Trzy twarze gniewu. Jak Jan Kasjan pisał na nowo o starym temacie

63%

Hiżycki S.

Verbum Vitae

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2018

|

vol. 34

315-335

EN

In this short study we follow selected aspects of the problem of anger as found in the writings of the Christian monk and theologian John Cassian (c. 360 – c. 435), teachings drawing upon both philosophical considerations and monastic tradition. Writing on the subject of anger, Cassian proceeded from theological questions (what is the nature of God) through exegetical, anthropological, and ethical perspectives, to issues embedded in the theory of monastic asceticism. The far-reaching complexity he brings to the problem is a result, on the one hand, of the rich philosophical and exegetical background of Cassian's reflection and, on the other, from his deep intuitions. For example, he knew (perhaps too well) that anger is something not simple to judge, nor is it always bad, since God himself is sometimes angry, and human beings can be angry at sin. Cassian's work, the balanced product of a keen monastic mind, offers the modern reader – even after all these ages – much to reflect upon.

PL

W niniejszym krótkim studium śledzimy wybrane aspekty problemu gniewu w pismach Jana Kasjana w kontekście wcześniejszych rozważań filozoficznych i tradycji monastycznej. Pisząc na ten gniewu, Kasjan musiał poruszyć kwestie teologiczne (jaki jest Bóg sam w sobie), egzegetyczne, antropologiczne, etyczne i to, co wynika z teorii ascezy monastycznej. Tak daleko idąca złożoność zagadnienia wynika z jednej strony z bogatego filozoficznego i egzegetycznego tła rozważań, a z drugiej – z głębokich intuicji Kasjana, który aż nazbyt dobrze sobie zdawał sprawę, że gniew nie jest czymś prostym w ocenie, zawsze złym (skoro gniewa się Bóg lub człowiek może wybuchnąć gniewem na widok grzechu). Owa równowaga pism monastycznych jest czymś, co także po wiekach, nawet współczesnego czytelnika, powinno zastanowić.

19

Pustelnik jako duchowy pielgrzym – próba pastoralnoteologicznej interpretacji „migracji ascetycznej” w oparciu o dokumenty Kościoła

63%

Ostrowski M.

Polonia Sacra

|

2017

|

vol. 21

|

issue 3(48)

85-105

PL

Autor poddaje teologicznej analizie pojęcie migracji ascetycznej pojawiające się w życiu monastycznym. Stara się udowodnić, że niektóre formy życia mnichów przypominają duchową pielgrzymkę. Mnisi wykonują ruch w fizycznej sferze, odchodząc w odosobnione miejsce. Podejmują tam różne formy pokuty. To pozwala im na wejście w głębię swojego serca, poświęcenie się modlitwie i medytacji. Z drugiej strony spojrzenie z dystansu na doczesny świat i służenie światu zdobytą przez siebie mądrością. Autor interpretuje rzeczone pojęcia i formy monastyczne w świetle współczesnych dokumentów Kościoła. Formy realizowane dziś w życiu osób konsekrowanych, zwłaszcza współczesnych pustelników i zakonów kontemplacyjnych, stanowią kontynuację wielowiekowych doświadczeń i tradycji. Są nimi doświadczanie samotności i ograniczenie przestrzeni życia w celu osiągania wyżyn duchowości. Mnisi naśladują Paschę Chrystusa, już dziś duchowo pielgrzymując do radości nieba. Także wysiłek zdążania do świętości jest charakterystycznym elementem ich duchowej wędrówki. Autor wspomina istniejące w historii zjawisko mnichów – pielgrzymów wędrujących dla Chrystusa, głoszących Ewangelię i przyjmujących ciągłą podróż jako formę ascezy, jak też pielgrzymowanie do pustelników, u których szukano wsparcia. Kościół w życiu mnichów – pustelników znajduje wzór dla swej ponadczasowej duszpasterskiej misji. Kościół bowiem jest wspólnotą pielgrzymów, a życie każdego chrześcijanina jest pielgrzymką.

EN

The author performs a theological analysis of a concept of „ascetic migration” arising in monastic life. The author endeavours to prove, that various forms of monastic life resemble a spiritual journey. Monks coming to an isolated place move physically, where they perform various acts of penance. On the one hand, it enables them to enter the depths of their hearts, devote themselves to prayer and meditation. On the other hand, seclusion, withdrawal from the present world, having a detached look at it result in acquiring wisdom, which allows them to minister to the world. The author interprets the concepts mentioned above and forms of monastic life in the light of a contemporary Church documents. Nowadays, ways of life led by the consecrated, especially by hermits and members of contemplative orders have been continuation of centuries-old tradition and experience, which are solitude and limited living space. These means are used in order to reach spiritual heights. Monks imitate Christ’s Passover here, on earth, by making a spiritual pilgrimage to the joy of heaven. An effort of striving toward holiness is a characteristic element of their spiritual journey as well. The author mentions two phenomena emerging in history such as: monks-pilgrims walking for Christ, who preached the Gospel and practiced unceasing journey as a form of asceticism and hermits to whom people seeking support used to come. The Church finds life of a monk-hermit as a model for her timeless, pastoral mission. This is because the Church is a community of pilgrims and life of each Christian is a pilgrimage.

20

"Rodzinna" forma klasztorów podwójnych w Hiszpanii

63%

Klauza K.

Vox Patrum

|

1984

|

vol. 6

179-186

EN

Duplicia monasteria pure historicum valorem in christianorum traditione monastica habere censetur. Ut autem eorum variae formae bone cognoscantur, recte notio “cohabitationis” intelligenda est.

Refine search results

Nowe czasopismo naukowe „Hereditas Monasteriorum”

Nowe czasopismo naukowe „Hereditas Monasteriorum”

Die wichtigsten Grundsätze der Spiritualität der monastischen Bewegungen in der ägyptischen Wüste in der Satzung der Kongregation der Schwestern der Armen der Unbefleckten Empfängnis der Heiligen Jungfrau Maria Einleitung

Pochodzenie i poczucie wspólnoty regionalnej wśród mnichów na Pustyni Judzkiej w V i VI wieku - na podstawie "Żywotów mnichów palestyńskich" Cyryla ze Scytopolis.

Autoproscoptae, Bogomils and Messalians in the 14th Century Bulgaria

Rachunki prepozyta klasztoru św. Ducha de Daxia w Krakowie Macieja Regiomontanusa z lat 1570–1591. Świat ludzi i rzeczy

Il primissimo monachesimo nell’Africa latina

San Bernardo y el amor cortés

Taming Eschatology: The Case of Silja Walter OSB

Nunnery Life in 16th Century Wallachia – Muşa/Magdalina before and after Taking Vows

Two dated Coptic epitaphs from Dongola

The utility ware assemblage from the hermitage in tomb MMA 1152 in West Thebes. Selected issues, provisional characteristics, research methodology

L’insegnamento monastico geronimiano (continuazione)

The Evolution of the Female Diaconate in the Legislation of Gallic Synods in Late Christian Antiquity

Współczesne zasady chronobiologii stosowane we wczesnośredniowiecznych wspólnotach monastycznych na podstawie reguł Augustyna z Hippony, Cezarego z Arles i Benedykta z Nursji

Qatar-Sudan Archaeological Project: Excavations at the Ghazali monastery from 2014 to 2016

European Humanism and Benedictine Monasticism. Around Selected Statements of Benedict XVI

Trzy twarze gniewu. Jak Jan Kasjan pisał na nowo o starym temacie

Pustelnik jako duchowy pielgrzym – próba pastoralnoteologicznej interpretacji „migracji ascetycznej” w oparciu o dokumenty Kościoła

"Rodzinna" forma klasztorów podwójnych w Hiszpanii