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1

Święty Augustyn, Augustyńskie napomnienie Wiktora (Augustinus, Epistula 8* coll. J. Divjak)

100%

Pudliszewski J.

Vox Patrum

|

2012

|

vol. 57

923-927

PL

nie dotyczy

2

Zaproszenie św. Augustyna na Sobór efeski

80%

Eborowicz W.

Vox Patrum

|

1986

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vol. 11

585-592

FR

En presentant les details nouveaux, l’auteur tient a completer l'article de B. Altaner sur l’invitation de St Augustin au Concile d’Ephese par l’empereur Theodose II.

3

Afrykańskość i uniwersalność św. Augustyna (Algier - Annaba - Souk-Ahras, 1-7 IV 2001)

80%

Longosz S.

Vox Patrum

|

2001

|

vol. 40

707-709

EN

report

PL

sprawozdanie

4

Źródło i prawzory sakramentu małżeństwa w nauczaniu św. Augustyna

80%

Swoboda A.

Vox Patrum

|

2008

|

vol. 52

|

issue 2

1049-1064

IT

L’articolo e composto di tre parti: nella prima parte presentiamo le opinioni di Agostino confermanti la verita Dio e creatore del matrimonio che e un bene. Questo bene non £ sta to distrutto dal peccato originalie, non lo puó farę un peccato di adulterio e di divorzio. Matrimonio resta indissolubile nel caso di mancanza della vita coniugale e anche di infecondia da qualsiasi parte. La seconda parte presenta la dottrina di Vescovo di Ippona sul tema del Sacra- meritum Magnum. Per nostro 1’autore il modello della indissolubilita del matrimonio e un legame di Israele, Popolo di Dio, eon il Signore, il mistero della incarnazione e il legame di Cristo eon la Chiesa. La terza parte e stata dedicata ai chiarimenti di Agostino sul tema della presenza di Cristo alle nozze di Cana. Essa conferma la verita dalia quale risulta Dio ha creato il matrimonio e per questa ragione esso e un bene. La presenza del nostro Signore a Cana mette anche in rilievo la verita su di nozze di Cristo eon la Chiesa (magnum sacramentum). Cosi il Vescovo di Ippona ha sottolineato una differenza fra magnum sacramentum di Cristo e della Chiesa e illarum nuptiarum celebrati a Cana su modello delTamore di Cristo per la Chiesa in cui lo sposo e soltano una figura di Cristo e il suo matrimonio un simbolo della unita di Cristo eon la Chiesa.

5

Świętego Augustyna przeżywanie starości w świetle jego listów

80%

Eckmann A.

Vox Patrum

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2012

|

vol. 57

155-166

EN

Saint Augustine distinguished six periods of human life: infancy (infantia), childhood (pueritia), adolescence (adolescentia), young adulthood (iuventus), middle age (gravitas) and old age (senectus). Each of those periods has a perspective. Only in old age there is lack of it. Augustine makes the examination of conscience. Sentimental mood appears in the mail from the Saint Jerome, who poses himself as an old man in the opposition to Augustine as a young man, making allusions to ancient literature and his age. Exchange of letters between the Fathers of the Church records Augustine’s respect toward an old man, the monk. The entire reality is in continuous motion, as you can see in a simple anthropological observation of different periods of human development: childhood (pueritia), adolescence (adolescentia), young adulthood (iuventus), old age (senectus). The latter closes the death. Old age is a common weakness (communis infirmitas) of mankind. Augustine complained frequently on the impending old age, which according to ancients starts with 60 year old.

6

Katecheza eucharystyczna św. Augustyna

80%

Żurek A.

Vox Patrum

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2012

|

vol. 57

853-862

EN

Preparation for participating in the Eucharist took place in the fourth and fifth centuries as part of pre-baptismal catechesis, and to a more degree as part of mystagogical catechesis which took place after baptism. A few of such catecheses have been preserved after saint Augustine. He preached them at Easter. In these catecheses he tried to make neophytes aware of the real presence of Christ in Bread and Wine. He justified it using biblical texts especially Christ’s statements about „the living bread”. The main task and duty of Christians was to wake up in the faith and receive the Eucharist worthily.

7

Radość (gaudium) w nauczaniu św. Augustyna

80%

Eckmann A.

Vox Patrum

|

2012

|

vol. 58

307-314

EN

Notes of St. Augustine on joy (gaudium) are based on both the philosophical tradition and the Bible. Bishop distinguishes the true joy from the false one. These two types of joy differ in the subject of happiness and its quality. True joy is purely spiritual (gaudium spiritale), aimed to eternal life, while the false joy turns to the worldly possessions. In this life is possible the joy that comes from hope (gaudium de spe), a real joy (gaudium de re) meet only in the future life. Everyday joy, which is consistent with reason and truth, leads to the eternal joy. The true joy arises when one attains the highest goal. It meets in God and is permanent.

8

Cierpienie jako droga w ujęciu św. Augustyna

80%

Turzyński P.

Vox Patrum

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2010

|

vol. 55

637-653

EN

Agostino conosce bene le sofferenze dell’uomo. Le ha sperimentato sin da bambino. Riconosce le sofferenze del corpo e le sofferenze dell’anima. Nelle Confessioni egli descrive la sua conversione nella quale si cambia anche il suo sguardo sulla sofferenza. Prima si ribella contro il dolore e poi riconosce il suo valore salutare. Secondo il Vescovo d’Ippona la sofferenza è il risultato della complessità dell’essere umano e della sua creazione ex nihilo. Dio, creando uomo sulla sua immagine e somilianza, ha messo nel suo cuore il desiderio dell’amore, della verità e della felicità. Questi profondi desideri non possono essere appagati pienamente sulla terra, allora uomo prova la sofferenza. Nel paradiso questa condizione era arrichita dal dono speciale, perciò primi uomini non hanno sofferto. Con il peccato originale entra nella vita umana la sofferenza. Anche i peccati personali sono spesso la causa delle sofferenze. Agostino sottolinea tuttavia, che la Provvidenza Divina fa entrare la sofferenza nel piano della salvezza e il dolore diventa un stimolo alla conversione, una via verso le cose più grandi. Per i giusti la sofferenza diventa anche una prova e la purificazione. In Cristo, nella sua croce, la sofferenza acquista un valore particolare. La sofferenza e la morte di Cristo è la causa della nostra salvezza. Nel mistero del Cristo totale le sofferenze umane aggiungono il mondo divino e unite con Cristo Salvatore diventano via della salvezza. Secondo Agostino la sofferenza in Cristo, pur non perdendo la sua amarezza, aquista un valore positivo.

9

Kult męczenników afrykańskich w pismach św. Augustyna

80%

Eckmann A.

Vox Patrum

|

2010

|

vol. 55

183-188

EN

Augustinus enumerat: Cyprianum, Perpetuam et Felicitam, martyres Scyllitanorum, episcopum Hipponensem Theogenem, Castum et Aemilium, diaconum Marianum et lectorem Iacobum, episcopi Uticae Quadratum, Fabiam Salsam et Crispinam, viginti martyres, octo martyres, sanctum Felicem et Gennadium. Celebrabantur etiam martyres Italici: Laurentius, Protasius et Gervasius et episcopus Xystus atque pauci martyres Hispanici: Laurentius a Saragossa, sancta Eulalia, episcopus Fructuosus cum sociis – propter Christum facti sunt martyres. Christiani – catholici celebrant sollemnitates martyrum ad exhortationem fidelium. Colunt Deum, quem colunt et martyres. Templa et sacrificia non martyribus, sed Deo soli exhibentur. Martyres loco meliore recitantur ad altare. In diebus martyrum cogitandum de ipsorum sequendis vestigiis. Martyres laudandi et amandi, Deus martyrum colendus.

10

Obraz ludzi starszych w pismach świętego Augustyna

80%

Eckmann A.

Vox Patrum

|

2011

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vol. 56

313-319

EN

Disputatiuncula ex tribus partibus constat. Pars prima de senibus, quibus Augustinus occucurrit et deinde cognovit, narrat. Qui sunt: Vindicianus – medicus excellens, sapiens et humilis; Symplicianus – senex sanctus; Victorinus – artis orandi professor; tutelaris vetus famula nomine vacans, atque Florentius – homo religiosus et pauper. Qui omnes bono exemplo fuerunt Augustino. Pars altera de senibus, quos Augustinus in litteris antiquis cognovit, dicit. Gaium Marium Regulo opponit, Mario malo res fuerunt secundae, Regulus nobilis aequo animo dolorem tulit. Constantinus Magnus pro bonis actis iam in terra vita longa prosperatus est , duo senes in opere Terentii Heautontimorumenos Menedemus et Chremes exprimunt diversos patres. Pars tertia exempla biblica ostendit. Primi parentes optima valetudine morituri non essent, nisi peccassent, Abraham et Sarra virtutem ad emissionem seminis acceperunt, Senectus Isaac vetustatem Veteris Testamenti significat, Simeon senex et Anna vidua in Spiritu Sancto Dominum infantem cognoverunt.

11

Encyklika Spe salvi: śladami Augustyna

80%

Turek W. J.

Vox Patrum

|

2008

|

vol. 52

|

issue 2

1181-1188

EN

The reading of the Encyclical Spe salvi of Benedict XVI, with a special regarding for the presence of Augustine’s sentences, gave us the opportunity to distinguish some subjects essential for the concept of Christian hope proposed by the Pope to the Christian community. Benedict XVI emphasizes in a very clear way the relation between hope and faith: „Spei substantia fides est”. The eschatological dimension of hope influences strongly the life of Christians, who continually are looking for reasons of life, of work and of ministry. In Christ our hope receives a new meaning and we are called to continue our process of purification and to open our heart to the gift which comes from God, our big Hope.

12

Początki mowy u małych dzieci w koncepcjach rzymskich intelektualistów, Augustyna i Jana Chryzostoma

80%

Jundziłł J.

Vox Patrum

|

2009

|

vol. 53

245-258

EN

The paper is a preliminary outline of the history of views on the teaching of speech to children in ancient thinkers, especially Aristotle, Romans from the times of Republic and Empire, as well as the Church Fathers, especially Western, including Augustine in order to determine what John Chrysostom wrote and said on that subject. All the above-mentioned were not really interested in teaching speech to infants and children but in the physiology of this phenomenon (especially Aristotle) and creating the most favorable environment for the shaping of speech through the selection of nannies and child minders. There were no attempts, as Augustine aptly wrote, to teach speech consciously; it was the child himself that had to associate the sound with its material, meaningful background through observations and repeating experiences. What is more, both moral philosophers and Church Fathers described in a friendly manner (also Chrysostom) talking to children using a special, childlike language since it pleased and still pleases adults, although spoils the way children speak. The Classic Antiquity, which took care about the proper speech and promoted (like Church Fathers) rhetoric in everyday life and science, forgot about the basics, the process of creating speech, which resulted from depreciation of the first stage of children’s life, condemned to contacts with slaves – nannies. It was only the school age that stirred up stronger emotions but, as some moral philosophers wrote, children already had speech defects, among others, because of parental consent for the language deprivation.

13

Sv. Augustín, Samovravy. O nesmrtel‘nosti duše, přeložili, úvodné štúdie napísali, poznámky a indexy spracovali Katarína Šotkovská – Jozefa Artimová, Bibliotheca Antiqua Christiana (Kresťanská Antická Bibliotéka), Patrimonium zv. 4, Trnava 2007, ss. 111

80%

Pietras L. T.

Vox Patrum

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2009

|

vol. 53

715-717

PL

nie dotyczy

14

Kontemplacja Boga u św. Augustyna w perspektywie ewolucji jego filozofii

71%

STRÓŻYŃSKI M.

Filozofia Chrześcijańska

|

2017

|

vol. 14

87-105

EN

The article is a brief survey of the view of Augustine on the contemplation of God from the point of view of the evolution of his thought, since the early period, when it was dominated by Plotinus and his Neoplatonism, until the mature phase, when the emphasis on the Scripture became much more signifi cant. Augustine’s mysticism seems to be a synthesis of a more metaphysical, Neoplatonic experience of God as the ground of being with a relational, love mysticism, based on the experience of God as “Thou”. Even though the relational dimension is present in Augustine’s mysticism from the very beginning it becomes much more important in his later works.

15

Święty Augustyn, List do Woluzjana (Epistula 137)

70%

Stefańczyk A. P.

Vox Patrum

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2010

|

vol. 55

883-902

PL

nie dotyczy

16

Święty Augustyn, Mowa 348A: przeciw Pelagiuszowi (Sermo 348A: Contra Pelagium)

70%

Toczko R.

Vox Patrum

|

2010

|

vol. 55

859-881

PL

nie dotyczy

17

Mowy świętego Augustyna (Sermones de Vetere Testamento: XVI, XXXV, XXXIX)

61%

Saks M., Rączka S.

Vox Patrum

|

1986

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vol. 10

343-353

EN

translation

PL

tłumaczenie

18

"Sermo de disciplina christiana" św. Augustyna. Omówienie syntetyczne

61%

Kaczmarek T.

Vox Patrum

|

2008

|

vol. 52

|

issue 1

373-383

EN

Poco conosciuto l’opuscolo di sant’Agostino "Sermo de disciplina Christiana", di regola omesso dagli editori dei suoi scritti a causa di mancata recensione di esso nelle Retractationes, rappresenta un interessante esempio concreto di predicazione pastorale nell'ambiente d’Ippona degli ultimi anni del quarto secolo. In realta questo sermone costituisce una concisa esposizione della morale cristiana, basata sul comandamento della canta di Dio e del prossimo. Dopo un breve sguardo sul contenuto del trattato, nel presente articolo l’attenzione punta successivamente sull'idea agostiniana della disciplina Christiana, poi sul clima della retorica antica di cui e permeato il detto discorso di Agostino, e quindi vengono segnalati i pili caratteristici temi ivi presenti, tra cui particolarmente quello del rapporto tra Cristo ed il predicatore del verbo.

19

Koncepcja miłości św. Augustyna jako węzłowej aktywizującej wartości życia ludzkiego

61%

Kowalczyk S.

Vox Patrum

|

1984

|

vol. 6

187-207

FR

L’article se compose de quatre parties. La premiere c’est caracteristique generale de l’amour. L'auteur presente les sources philosophiques et theologiques.

20

Perykopa o wskrzeszeniu Łazarza (J 11, 1-44) a nauka św. Augustyna o odpuszczeniu grzechów

61%

Kamczyk W.

Vox Patrum

|

2012

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vol. 57

247-261

EN

Interpreting the pericope about the resurrection of Lazarus, Augustine began his commentary with a reflection about three resurrection miracles described in the Gospels. Namely the raising to life Jairus’ daughter, young man of Nain and Lazarus. The latter seems to be the richest in theological meaning. Augustine compared these three dead with three types of sin (in the heart, in deed and out of habit). Those dead were raised to life by Jesus. He is the one who has the power to do so. The forgiveness of sins is here presented as a spiritual resurrection. However in the most serious situation is Lazarus. It is a picture of the sinner, who not only commits sin, but is subjected to a habit. The forgiveness of sins is done by the power of Christ, but there is also the need for confession of sin, repentance, and the interference of Mother Church, which releases us from the bondage of sin.

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Święty Augustyn, Augustyńskie napomnienie Wiktora (Augustinus, Epistula 8* coll. J. Divjak)

Zaproszenie św. Augustyna na Sobór efeski

Afrykańskość i uniwersalność św. Augustyna (Algier - Annaba - Souk-Ahras, 1-7 IV 2001)

Źródło i prawzory sakramentu małżeństwa w nauczaniu św. Augustyna

Świętego Augustyna przeżywanie starości w świetle jego listów

Katecheza eucharystyczna św. Augustyna

Radość (gaudium) w nauczaniu św. Augustyna

Cierpienie jako droga w ujęciu św. Augustyna