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Św. Hieronim – magister puellarum

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Wnętrzak T.

Res Gestae. Czasopismo Historyczne

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2009

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vol. 8

3-35

PL

Letter 130 is written by Jerome to Demetrias, a member of a noble Roman family, who took the decision to live in chastity when the day of her wedding was close. It happened indramatic circumstances, after Rome had been taken by Alaric, when, as many other Romans, she fled to Africa with her family. In this letter Jerome repeats the suggestions presentedin Letter 22. Taking into consideration the high social and material status of the addressee, he emphasizes that, when she inherits the family fortune, she should not devote the moneyto building magnificent churches, but to helping the poor, especially the monks and nuns in monasteries. He also warns Demetrias against the teaching of heretics, especially against themistakes of Origen and Pelagius. Letter 107 was sent to Laeta, Paula’s daughter-in-law, who had just given birth to a babygirl. Jerome is convinced that marriage and having children is justified as long as the children are devoted to God. Therefore he sketches out the rules that should guide the whole processof upbringing of Paula the Younger, including her literary education. Letter 107 is admired as a text that presents a new Jerome, tender in his love of children and ready to engage ina dialogue with them. There are fragments that reveal his pedagogical insight and intuition. For his concept of upbringing he adapted the suggestions and instructions of Quintilian andhe often paraphrases quotes from Institutio Oratoria.In Letter 128 Jerome writes to Gaudentius. The letter contains some advice concerning the upbringing of Pacatula, whom her father dedicated to a life of virginity. The backgroundof the severe educational programme is the image of the world falling in ruin, when the whole western part of the Roman Empire is devastated by the barbarian raids, and Rome has been sacked by Alaric. As a moralist and spiritual guide, Jerome uses the instability and fear characterizing the life of the epoch as an argument for the necessity of renouncing the worldand living in asceticism. He teaches what principles should guide an inexperienced girl dedicated to virginity before she herself knows the difference between the good and the evil.The discussed texts of St. Jerome are part of the vast literary heritage concerning virginity that was left by the Fathers of the Church of the 4th century. At that time, the interest in the theological aspect of celibacy was caused by the fact that, after the persecution had ceased, Christianity began to promote a new model of sainthood. Still martyrs received the greatest awe, but the important second place was given to the ascetics, in whoselives chastity was perceived as the crucial virtue.

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Paweł z Konstantynopola - kariera biskupa.

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Wnętrzak T.

Res Gestae. Czasopismo Historyczne

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2011

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vol. 10

21-33

PL

The career of bishop Paul of Constantinople dates back to the period of Arian controversy,so difficult for the Church, and was associated with the politics conducted by the successorsof Constantine towards the Church. After Alexander, the previous bishop, died, the Churchof Constantinople faced a conflict between two candidates to the Episcopal see, Paul andMacedonius. Emperor Constantius, dissatisfied with both candidates, let the synod offer thesee to Eusebius, the bishop of Nicomedia, a follower of Arius. The procedure was not compliantwith the canon, as it was a translation, the second one in the case of Eusebius. Paul replacedAlexander in the summer of 337, yet the synod deposed him in the autumn. He was banishedto Pont, from where he returned after his successor’s death in 341. The followers of Nicaeareintroduced him to the see, while the Arians again chose Macedonius. Constantinople becamea scene of fights and riots. Constantius ordered Hermogenes, his magister equitum,to removePaul by force and to stop the riots. The attempt of violent action against Paul provoked thepeople to murder Hermogenes. The Emperor arrived to Constantinople in person, punishedthe citizens with reduction of their allowance of corn, and banished Paul again, which tookplace in 342. Paul returned after the synod of Serdica, at which the bishops (of the West) restored him to his see. On receiving the news, Emperor Constantius became enraged and sentan order to Philippus, prefect of the East, to remove Paul from the Church and to introduceMacedonius. Fearing another rebellion, Philippus set a trap, inviting Paul to a public bathand arresting him there. The bishop was placed on board of a ship, prepared earlier, andimmediately sent away. Thus Bishop Paul was deposed and banished from Constantinople for the third time; it took place before July 344. He was sent to Thessalonica, which he soonleft for Italy. In the spring of 345 he appeared at the court of Constans and presented his situation. Owing to Constans’ intervention at the throne of the ruler of the East, Constantius,he regained the Episcopal see in 346. This forced state of approval lasted until 350, when the Emperor again ordered Paul’s deposition and banishment. Sent to Cucusus in Armenia, Paul died, probably secretly murdered. This was done with the Emperor being aware of it: Paulwas a difficult case, persistently fighting for his see against the Emperor’s dislike and the opposition of the clergy. Constantius saw him not only as a theological opponent, but also as a source of dangerous disorder.

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Wykonywanie edyktów o prześladowaniu chrześcijan na terenie Palestyny w relacji Euzebiusza z Cezarei „O męczennikach palestyńskich”.

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Wnętrzak T.

Res Gestae. Czasopismo Historyczne

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2005

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vol. 4

15-36

PL

"The great persecution", which took place during the region of Diocletian, is know to us very well thanks to the account of Eusebius of Caesarea, who witnessed it. He described it in The Eclesiastical History and in seperate book about the martyrs in Palestine, where he was the metropolitan as the bishop of Caesarea. On the basis of The martyrs of Palestine, this article presents. The Diocletian persecution was the last attemt at stifling the Christian religion, which was granted freedom of worship several years later. The attack on Christiaity rezulted from political reasons. Diocletian longed for return of the traditional old Roman religion and reigious unity in order to reconstruct th according to the detailed registers of names e power of the state. The persecution was most intensive in the eastern orovinces of the emipre, whereas in the West, it was more lenient and latest shorter. In the East, there were actually more Christian communes and they were most numerous. The persecution on the discussed territory peaked in 306, when Maximin added to the edict a regulation ordering municipial authorites to execute it according to the detailed registers throught of all inhabitants. The next escalation of persecution took place in 309 and it continued through 310 when it started to weaken. It did not bring the expected results.

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konflikty między biskupami Wschodu po soborze w Nicei.

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Wnętrzak T.

Res Gestae. Czasopismo Historyczne

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2008

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vol. 7

13-32

PL

The Concil of Nicaea did not the Church the expected peace. The first satge of the long period of concil lasted until the death of emporer Constantine in 337. At that time, we witnes a reaction a gainst the arrangements made in Nicaea. While Constantine was still alive, the Nicene Creed was sacred and untouchable, but the suporters of Arianism managed to remove and banish theit main opponents: Athanasius, Eustachius of Antioch and Marcelius of Ancyra. One of the methods of removing inconvenient bishops was charging then with immorality, an example of with is the case of Eustachius, deposed by the synod in Antioch. According to the historian of the Cuurch, Sozomenus, the problem was Eustachius' engagement in the defence of the Nicene Cread and his uncompromising attitude towards the supporters of the Arian heresy, while the official pretext was the charge of disgracing the dignity of a bishop. The same synod ion Antioch deposed other five bishops and replaced them with those approved by the Arian faction. The conflict inside the Church was the most severe in Egypt, where the bishop of Alexandria was Athanasius. The situation in this country was complicated by the overlap of two conflicts the Arian heresy and the Melrtian schism. Athanasius had to face then both. The Meletians accused him of violence against them, barring them from churches and persecuting their leaders. the historians of the Church, socrates and sozomenus claim that these were allegations and that such violations were not proven. Athanasius was called before the synod twice: first to Caesarea (in 334), buthe refused to leave Alexandria, and then to Tyre (in 335), when he had to appear before the judges. The synod was organized by Eusebius of Caesarea, and it gathered pro-Arian bishop. When the emperor was informed that Athanasius threatened to arrest the fleet transporting grain to Constantinopole in the port of Alexandria, he exiled the bishop to Trier. It may be concluded that the Concil of Nicaea the Arian faction changed the meth ods of fighting their opponents: avoiding complex theological problems, they brought up legal, moral or political charges against them. Most of activity was devoted to the rehabilitation of Arius and to the fight against Athanasius. The emperor, who was neutral at the beginning of the Arian controversy, remained neutral during the Concil and afterwards. Even if his attitude may be considered unfavourable to Athanasius, it did not result from the sympathy for Arianism, but from the fact that the bishop of Alexandria become of an incessant conflict inside the Church.

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Konastntyn Wielki na soborze w Nicei według relacji Euzebiusza z Cezarei w "Vita Constantini".

100%

Wnętrzak T.

Res Gestae. Czasopismo Historyczne

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2007

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vol. 6

3-10

PL

This article presents the influence Constantine the Great had over the proceedings of the Ecumenical Concil of Nicaea in 325, based on the biography composed by Eusebius of Caesarea in his "Life of Constantine". These are the first epiodes of the full text, whichup till now has been translated into Polish, being dealt with me. The assembling of the Nicaae Concil was affected by the ideology of unity - the church and the empore were to be ecumenical, Catholic and united. Constantine was determined to restore peace in the Church and sincerely concerned himself with the re-establishment of religious peace. The emporer did not any side of the conflict and persuaded to reach a compromise at any expense. He did not try to influence formulating the Profession of Faith (the creed) as he was not acquainted with teological matters, however, he did contribute to accepting the formula by the participating bishops. According to Eusebius, Constantine was successful in achieving his aims. Constantine aimed for Christian unity as he found it as basic requirement for a powerful empire. The power was to be given by God - how could he then belive that the quarreling Christians or offending heretics would enjoy the grace of God ? While at the same time, the emperor who did not do his duty in God's way wuuld lack. His support for victories and successful dealing with domestic affairs.sobór w Nicei 325

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Św. Hieronim – magister puellarum

Paweł z Konstantynopola - kariera biskupa.

Wykonywanie edyktów o prześladowaniu chrześcijan na terenie Palestyny w relacji Euzebiusza z Cezarei „O męczennikach palestyńskich”.

konflikty między biskupami Wschodu po soborze w Nicei.

Konastntyn Wielki na soborze w Nicei według relacji Euzebiusza z Cezarei w "Vita Constantini".