Search results

1

The relationship between Hellenism and Christianity in St. Basil’s "Speech to the young..."

100%

Boura T.

Vox Patrum

|

2012

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vol. 57

53-57

PL

brak

2

Das Charisma Alexanders

88%

Demandt A.

Eirene. Studia Graeca et Latina

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2013

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vol. 49

|

issue 1-2

80-89

EN

Charismatics are people who, because of their personal magnetism and persuasive powers, are able to inspire others to hitherto unheard-of achievements, and are therefore deemed to belong to the realm of the gods. Alexander the Great was able to inspire his men to achieve things that had never been heard of and, at the same time, he made a singular impression on the peoples whom he subjugated, as is attested in later legends about him. He became an ideal for pagans, Jews, Christians, and Muslims alike, and is a figure who has inspired later politicians and artists like none other.

3

A Note on Three Hellenistic Coins from the Collections of Russian Museums

75%

SMIRNOV S.

Historia i Świat

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2018

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issue 7

25-34

EN

This study deals with three rare Hellenistic coins kept by two Russian museums: the State Historical Museum and the State Museum of Oriental Art. All specimens are of a great numismatic interest, firstly, because they belong to rare or previously unknown issues.

4

Seleukid Settlements: Between Ethnic Identity and Mobility

75%

Coloru O.

Electrum

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2013

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vol. 20

37–56

EN

The present paper deals with the population of the Seleukid settlements in order to address issues about the settlers’ mobility and ethnic identity. By surveying the available evidence, this study aims in particular to understand the role played by non-Greek populations in the Seleukid Empire, trying to go beyond the thesis of an apartheid-like regime in which those ethnic groups would be socially as well as politically isolated from the Greco-Macedonian settlers.

5

Historyzm wobec starożytności w dziełach J.J. Winckelmanna, W. von Humboldta i F. Schlegla. Próba rekonstrukcji i zarys polskiej recepcji

75%

Junkiert M.

Slavia Occidentalis

|

2013

|

issue 70/2

7-25

PL

The second half of the XVIIIth century contributed to a radical change in the cultural relationship with the past. Historicism, understood as the widespread method of conceptualization of human inventions, appeared not only in historiography, but also marked its presence in literature, philosophy, architecture and art. The aim of this article is to explore some of the outlooks on the connection between historicism and classical antiquity in the works of Winckelmann, Humboldt and Schlegel, important German thinkers with a significant impact on Polish literature and culture.

6

O Norwidowskim Sokratesie

75%

Junkiert M.

Studia Norwidiana

|

2013

|

vol. 31

183-191

EN

The article is a review of Tomasz Mackiewicz’s book devoted to the figure and activities of Socrates in Norwid’s work. Mackiewicz’s book takes up an extremely important issue in the studies of the poet’s work. It has been present in the tradition of studies for many decades and Mackiewicz’s publication surely opens a new chapter in the reflection over Norwid. It is the more so because Norwid’s Socratism is concerned with so important problems as: Socrates’ irony, maieutics and poetry, self-creations and biographic myth-making, moral duties of poetry.

7

Herodotus on Bactria between Achaemenid Mobility and Alexander’s campaign. Some reflections

75%

Ferrario M.

Studia Hercynia

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2021

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vol. 25

|

issue 1

9-33

EN

Thanks to a recent monographic study by Chiara Matarese we are now able to understand more clearly both the reasons and the goals of a phenomenon, that of the so-called ‘deportations’ characteristic of the Achaemenid empire. In addition, considerable attention has been devoted in recent years to the ways in which classical authors perceived events such as the dissolution of a community against the backdrop of, for example, military defeats. All this makes possible an analysis of a Herodotus’ passage (IV, 204) which has so far received less consideration than it deserves. On the basis of these premises, two purposes will be pursued in the following pages. First, I aim to show that a study of the fate – as recounted by Herodotus – of a small community of Greeks settled in Libya against the backdrop of the mobility characteristic of the Achaemenid world substantiates the hypothesis that Central Asia (and Bactria in particular) was far less alien to the mental horizon – and in some cases to individual and group experience – than the representation of this region of the empire as a remote periphery at the edge of the world has long suggested. Secondly, a direct consequence of this hypothesis is that, if indeed the presence of a Greek diaspora in Central Asia was less sporadic than usually admitted, the process of (ethno)genesis of the first community of Graeco-Bactrians needs to be reconsidered in the light of a socio-cultural complexity that historiography tends to consider a feature of Hellenistic Bactrian history, whereas the passage from Herodotus’ Histories discussed in these pages suggests that there is an entire prehistory of this phenomenon yet to be explored.

8

Notes on Timarchos’ Iconography: Dioscuri Type

75%

SMIRNOV S.

Historia i Świat

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2017

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issue 6

15-20

EN

The paper deals with the iconography of Timarchos’ ‘Dioscuri coinage’. The remarkable feature of these coins is that this coin type is nearly to be identical to that one of Greco-Bactrian king Eukratides I. The analysis of the stylistics shows the peculiar way of Timarchos’ iconography. Additionally, the ‘Dioscuri motif’ could have stressed the partnership between two rulers.

9

Terra multiplex et varia natura. On the settlement patterns of Bactria in the Hellenistic Period

75%

Havlík J.

Studia Hercynia

|

2021

|

vol. 25

|

issue 2

9-41

EN

The proposed study aims to investigate the character of settlement transformation in ancient Bactria (upper Amu Darya basin) during the period following the conquest of Alexander the Great. This transformation is addressed by the comparison of settlement development in the two regions of Bactria, its north -western part in present -day Uzbekistan and the so -called Eastern Bactria in present -day Afghanistan, based on archaeological evidence. Attention is devoted mainly to the quantitative analysis of settlement sites attributed by previous researchers to the Achaemenid and Hellenistic periods on the one hand, and the evaluation of settlement hierarchy and spatial distribution changes on the other. The conducted analysis illustrates a massive settlement abandonment posterior to the fall of the Persian Empire. However, the results of the study suggest that the Hellenistic eastern Bactria, commonly associated with a high level of involvement of the new elites coming from outside, also exhibited many traits of structural continuity with the preceding period represented by a general settlement dispersal and reutilization of both, previous fortified centres and irrigation networks. On the other hand, interest in fortification and the settling of new areas at higher altitudes are clearly characteristic of the Hellenistic Bactria as a whole.

10

Święty Paweł w kontekście świata żydowskiego, greckiego i rzymskiego

63%

Wróbel M. S.

The Biblical Annals

|

2010

|

vol. 2

|

issue 1

153-163

EN

In the present article the author shows the Paul’s phenomenon of life in the context of Judaism, Hellenism and Roman culture. The influence of different backgrounds shapes his rich personality and effective activity as Apostle of Christ and Messenger of universal salvation. St. Paul in the power of Holy Spirit unites Jewish, Greek and Roman world in universal space determined by the cross of Jesus - Saviour of all nations

11

Rodzące się chrześcijaństwo wobec filozofii

63%

Starowieyski M.

Warszawskie Studia Teologiczne

|

2017

|

vol. 30

|

issue specjalny

186-205

12

Judaizm diaspory w okresie drugiej świątyni

63%

Jędrzejewski S.

Seminare. Poszukiwania naukowe

|

2010

|

vol. 27

9-27

EN

The Diaspora (hebr. gālût), it is a common term describing Jewish presence outside of Eretz Israel. Greek term "Diaspora" is equivalent to Hebrew idea of dispersing or scattering in different directions. The term contains a complexity of historical, geographical, social and cultural conditions. Jewish Diaspora phenomenon became a new reality in the history of Israel during the Second Temple period. This reality was expressed in Jewish writings, nowadays qualified according to convergence and antagonism theory; the main problem concerned was a question of Jewish identity in Diaspora. This identity was focused on the relation between Jewish moral, having its source in the conscience of the covenant and intellectual and universal values of the Hellenistic culture. The conclusion of that kind of studies is that it is impossible to establish any universal definition of Jewish Diaspora. It is also impossible to work out a kind of universal model being able to grasp all the aspects of Jewish life in the Diaspora.

13

Metafora i piękno w Iliadzie Homera

63%

Grzybowski W.

Nurt SVD

|

2017

|

issue 1

309-324

PL

Iliada Homera jest wielowarstwową opowieścią o heroicznej przeszłości achajskiej arystokracji. Choć skażeni winą, ate, choć zaangażowani w niesprawiedliwą, łupieżczą wojnę, bohaterowie achajskiej historii dosięgają wzoru cnoty, arete – męstwa połączonego z mądrością. Wina zarówno Achajów – Achillesa i Agamemnona, jak i Trojan – Parysa i Hektora, przesłania oraz odbiera im część chwały, jaka winna wypływać z mądrego męstwa połączonego z szacunkiem dla zwyciężonych. Wina zrodzona z pokusy, której nie mogą się oprzeć jako śmiertelni, paradoksalnie obarcza ich odpowiedzialnością za zło, nad którym nie panują. Jednak spadająca na nich kara staje się ekspiacją i aktem odzyskania heroicznej cnoty. Znaczenia te zawarte są w przenośniach zastosowanych przez Homera, a także w złożonej strukturze Iliady. Zarówno homeryckie metafory, jak i przedstawianie postaci oraz narracja budują kompozycję znaczeń i harmonii, która w sposób naturalny poddaje się wytłumaczeniu za pomocą scholastycznych pojęć proportio, integritas i claritas, trzech podstawowych cech piękna. Tak pojęta kompozycja Iliady stanowi ważny krok w tworzeniu antycznej tradycji wyznaczonej przez kalokagathię, poszukiwanie prawdziwego piękna i dobra.

EN

The Illiad, traditionally attributed to Homer, is a multilayered story about the heroic past of the Achaean aristocracy. Though engaged in an unjust war and plunder, thus contaminated by guilt, ate, the Achaeans strive for the very model of virtue, arete – courage and wisdom paired with respect shown towards the defeted enemy. The glory of arete is compromised on both sides of the conflict, the Acheans (Achilles and Agamemnon) and the Trojans (Paris and Hector). Their guilt, born of temptation which they – as mortals – cannot resist, paradoxically makes them responsible for the evil they have no power to contain. Their punishment thus becomes their atonement for their wrongdoing and their chance to redeem their discredited heroism and virtue. All these ideas are conveyed by the metaphors employed by Homer throughout his complex masterpiece. His way of presenting the protagonists and narrating their stories creates a brilliant composition of meanings and harmony, which the European scholastics many centuries later described as the constituent elements of beauty: proportio, integritas and claritas. The Illiad marks an enormously important stage in the development of the ancient search of the true goodness and beauty, kalokagathia (Ancient Greek: nobility, goodness, from kalos: beautiful, kai: and, agathos: good).

14

Wpływ hellenizmu na chrystologię

63%

Liszka CMF P.

Studia Teologiczno-Historyczne Śląska Opolskiego

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2018

|

vol. 38

|

issue 1

69-84

EN

Hellenism held that man had no worth in relation to God; it recognised the worth of human deeds, and it assumed them to be ultimately determined by the Absolute. Within the scope of doctrine, it was Christology that was most important; it held Christ combined in one person two natures: the divine and the human. Hellenism looked upon man as part of matter that happened to be enlivened by spirit. This led to the conclusion that the incarnation of God’s son could not have a redeeming function. Hellenism directly and indirectly influenced the life of Christians. Indirectly through the way of expressing the essence of the faith that shaped the mode of activities, and directly through the environment in which Christians lived. The struggle of the Church with Hellenism, which negated the worth of man as a being in relation to God, lasted over a long time or, to be exact, it has lasted ever since. Contemporary historical and exegetic research are often influenced by a Hellenistic and Gnostic way of thinking. The hypotheses put forward by present-day scholars make sometimes an impression that it is not the first Christians but the scholars themselves who make up their own Christology, divergent from the one preached by the Magisterium of the Church.

PL

Chrystologia kształtowała się w kulturze judaistycznej i hellenistycznej. Już w Nowym Testamencie, a także w późniejszych pismach chrześcijańskich dostrzec można, że sposób mówienia i ukazywania postaci Chrystusa ma w sobie coś zaczerpniętego ze środowiska greckiego. Rozwój refleksji nad misterium Chrystusa, widoczny w chrześcijańskim piśmiennictwie, a także w sformułowaniach dogmatycznych nie był efektem ulegania wpływom hellenizmu, lecz świadczy o ich przezwyciężeniu i umacnianiu się ortodoksyjnej treści objawionej. Chrystologia tworzona w łączności z życiem Kościoła i uwzględniająca oficjalne ustalenia ukazywała coraz wyraźniej swoją oryginalność i niezależność.

15

Chrześcijański proces formacyjny na podstawie wybranych pism Ojców Kościoła

63%

Narewska I.

Studia Elbląskie

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2019

|

vol. 20

389-402

EN

The vision of Christian formation in the works of the Fathers of the Church is most fully evident in the doctrine of Clement of Alexandria. It has a theocentric, Christocentric and ecclesiastical character. It is the “Pedagogy of God’s Wisdom”, which aims at “God-Centered Education”, “Education in Christ”. The whole process of pedagogical formation is carried out within the Church, which is the school of the Divine Logos. The Son of God – the Logos leads to perfection. Within this process there applies diverse educational methods. The program of intellectual and moral formation is based od God’s wisdom contained in the worksof poets, philosophers, historians or Hellenic speakers as well as on the revealed Word of God. The classical formation is not therefore denied, but treated as carrying virtues. It is recommended only criticism and caution in its acquisition. Acquiring virtues occupies an important place in the whole process of Christian improvement. The Christ is both the source,the beginning and the pattern of all virtues. The concept of Christian education is gains only in Christ – the true Logos of the Father – the solution to all relevant questions of the humanspirit, which neither Greek nor Roman pedagogy has met, because the Triune God is a gift of the grace of revelation to the human intellect.

PL

Wizja chrześcijańskiej formacji w twórczości Ojców Kościoła najpełniej widoczna jest w doktrynie Klemensa Aleksandryjskiego. Ma ona charakter teocentryczny, chrystocentryczny i eklezjalny. Jest to „pedagogia Bożej mądrości”, której celem jest „wychowanie Boże”, „wychowanie w Chrystusie”. Cały proces formacji pedagogicznej realizuje się w ramach Kościoła, który jest szkołą Boskiego Logosu. Syn Boży – Logos prowadzi do osiągnięcia doskonałości. Stosuje zróżnicowane metody wychowawcze. Program formacji intelektualnej oraz moralnej oparty jest zarówno na Bożej mądrości zawartej w twórczości poetów, filozofów, historyków czy też retorów jak też na objawionym Słowie Bożym. Formacja klasyczna nie jest zatem negowana, ale traktowana jako niosąca określone wartości wśród pogan. Zaleca się jedynie krytycyzm i ostrożność w jej przyswajaniu. Nabywanie cnót zajmuje istotne miejsce w całym procesie doskonalenia chrześcijanina. Chrystus zaś jest zarówno źródłem, początkiem jak i wzorem wszystkich cnót. Koncepcja wychowania chrześcijańskiego zyskuje dopiero w Chrystusie – prawdziwym Logosie Ojca – rozwiązanie wszelkich istotnych pytań ludzkiego ducha, czego nie poznała ani pedagogika grecka ani rzymska, bo Bóg Trójosobowy jest dla intelektu ludzkiego darem łaski objawienia.

16

Święty Paweł w kontekście świata żydowskiego, greckiego i rzymskiego

63%

Wróbel M.

Roczniki Biblijne

|

2010

|

vol. 2(57)

153-163

XX

In the present article the author shows the Paul’s phenomenon of life in the context of Judaism, Hellenism and Roman culture. The influence of different backgrounds shapes his rich personality and effective activity as Apostle of Christ and Messenger of universal salvation. St. Paul in the power of Holy Spirit unites Jewish, Greek and Roman world in universal space determined by the cross of Jesus - Saviour of all nations.

17

Jesus Christ, Glory and Cognition. Is Eph 1:15–23 a Judaistic and/or Hellenistic Christian Text?

51%

Linke W.

Verbum Vitae

|

2021

|

vol. 39

|

issue 3

807-829

EN

The paper is an interpretation of Eph 1:15-23 which is a consequence of the shorter version of Eph 1:15 (without the words: τὴν ἀγάπην). It is an attempt to answer the question of who the “saints” are in this verse and the entire pericope, what background (Hellenistic or Judaic) this concept has, and what was the character of the church community in this city in the post-Pauline period. The method used in this paper consists of historical and contextual analysis of lexicographical end ideological material used in the pericope. The first step is a study of the rhetorical structure of Eph as the instrument for interpretation of the role of the pericope in the meaning of the text. The second part of the paper is presented the binary way of exposition: in the language of Judaism and in the Hellenistic terms. From this perspective the category of “saints” is described. From this analysis it is concluded: “saints” are the group belonging to the Judeo-Christian component of the Church, the political substructure of the Church but not in terms of the separation, but of the pluralistic unity.

18

„Nie znalem was – Żydy". Powstanie judejskie i postać Barchoba w Quidamie Norwida

51%

Fieguth R., Karłowicz T.

Studia Norwidiana

|

2008

|

vol. 26

49-68

EN

The action of Quidam is set in Hadrian's Rome. Public and private hysteria rises due to the Jewish war 132-135 p. Chr., but also to a conflict between Hadrian's religion policy and its Greek, Jewish and Christian opponents. The Jewish uprising is confronted to Greek non opposition and to the Christian way of opposition by public faithwitnesses. It is raised to the role of a `motor' in a ruined epic machine, and hints to modern Polish (or other nations') uprisings. Barchob (Bar-Kokhba?) is shown as a Roman Jew's disciple, secret admirer of Christian courage, friend of Alexander, the poem's main person; as a messianic fighter in Judea; and finally as an advocate of interreligious solidarity. Quidam is a „przy-powieść”, a „para-novel” with a ruined narrative time and action structure, and a „parable” which answers strangely to Chateaubriand's demand for Christianity epics, forming an allegory also of modern civilisation, police state, public opinion, modern conflictual cultural and religious pluralism, modern individualism, scepticism and altruism.

19

„Da richteten sie in Jerusalem ein Gymnasion her, wie es auch die Heiden hatten.“ Das Gymnasion von Jerusalem und der Aufstand der Makkabäer: Sport, Religion und Politik.

51%

Engels D.

Electrum

|

2014

|

vol. 21

43–71

EN

The following paper presents an extensive overview over the motivations, circumstances and consequences of the foundation of an Hellenistic gymnasium and the constitution of a civic group of “Antiochenes” within early Seleucid Jerusalem by the philhellenic Jewish elite gathered around the high priest Jason.

20

O pojęciu hellenizacji

45%

Mrugalski D.

Verbum Vitae

|

2021

|

vol. 39

|

issue 3

639-657

EN

The term Hellenization refers to the spread of Greek culture and its adoption by non-Greek peoples, in the era that begins with the conquests of Alexander the Great (i.e. from the second half of the 4th century BC onwards). The term is defined likewise or similarly in many modern dictionaries and encyclopedias of antiquity. The term became problematic when, in the second half of the 19th century and the first half of the 20th century, historians of religion associated it with certain kinds of value judgements and sometimes even ideology. Therefore, some contemporary scholars propose abandoning the concept of ‘Hellenization’ in the study of antiquity, or to replace it with others that would describe the phenomena occurring in the Hellenistic era neutrally. This article shall present an overview of selected positions with regard to the notion of ‘Hellenization’ itself, and attempt to answer the question whether this ideologically loaded term can be avoided in contemporary research on the Hellenistic Age

PL

Pojęcie hellenizacji odnosi się do rozprzestrzeniania się greckiej kultury i przejmowania jej przez ludy niebędące Grekami w czasach, które zapoczątkowują podboje Aleksandra Wielkiego (czyli od drugiej połowy IV w. p.n.e.). W taki lub podobny sposób termin ten zostaje zdefiniowany w wielu współczesnych słownikach i encyklopediach dotyczących starożytności. Pojęcie to stało się problematyczne, gdy w drugiej połowie XIX w. i pierwszej połowie XX w. historycy religii powiązali je z pewnego rodzaju sądami wartościującymi, a niekiedy nawet ideologicznymi. Dlatego też niektórzy współcześni uczeni proponują porzucenie pojęcia „hellenizacja” w badaniach nad antykiem bądź zastąpienie go innymi, które w sposób neutralny opisywałyby zjawiska zachodzące w epoce hellenistycznej. W niniejszym artykule przedstawiono przegląd wybranych stanowisk w odniesieniu do samego pojęcia „hellenizacja”, a także podjęto próbę odpowiedzi na pytanie, czy we współczesnych badaniach dotyczących epoki hellenistycznej można uniknąć tego obciążonego ideologicznie terminu.

Refine search results

The relationship between Hellenism and Christianity in St. Basil’s "Speech to the young..."

Das Charisma Alexanders

A Note on Three Hellenistic Coins from the Collections of Russian Museums

Seleukid Settlements: Between Ethnic Identity and Mobility

Historyzm wobec starożytności w dziełach J.J. Winckelmanna, W. von Humboldta i F. Schlegla. Próba rekonstrukcji i zarys polskiej recepcji

O Norwidowskim Sokratesie

Herodotus on Bactria between Achaemenid Mobility and Alexander’s campaign. Some reflections

Notes on Timarchos’ Iconography: Dioscuri Type

Terra multiplex et varia natura. On the settlement patterns of Bactria in the Hellenistic Period

Święty Paweł w kontekście świata żydowskiego, greckiego i rzymskiego

Rodzące się chrześcijaństwo wobec filozofii

Judaizm diaspory w okresie drugiej świątyni

Metafora i piękno w Iliadzie Homera

Wpływ hellenizmu na chrystologię

Chrześcijański proces formacyjny na podstawie wybranych pism Ojców Kościoła

Święty Paweł w kontekście świata żydowskiego, greckiego i rzymskiego

Jesus Christ, Glory and Cognition. Is Eph 1:15–23 a Judaistic and/or Hellenistic Christian Text?

„Nie znalem was – Żydy". Powstanie judejskie i postać Barchoba w Quidamie Norwida

„Da richteten sie in Jerusalem ein Gymnasion her, wie es auch die Heiden hatten.“ Das Gymnasion von Jerusalem und der Aufstand der Makkabäer: Sport, Religion und Politik.

O pojęciu hellenizacji