Search results

1

Teologa przygody z historią starożytną i średniowieczną

100%

Spychała D.

Studia Europaea Gnesnensia

|

2018

|

issue 18

461-470

EN

Rev. of: Stanisław Suwiński, Ideał życia chrześcijańskiego w świetle wybranychpism św. Grzegorza Wielkiego [The Ideal of Christian Life in the Light of Selected Writings by St Gregory the Great]

PL

Stanisław Suwiński, Ideał życia chrześcijańskiego w świetle wybranych pism św. Grzegorza Wielkiego, Scripta Theologica Thoruniensia (46), Communio Sanctorum (10), Wydawnictwo Naukowe Uniwersytetu Mikołaja Kopernika, Toruń 2017, ss. 138

2

Miejsce i rola kobiety w życiu i myśli św. Grzegorza Wielkiego Od teorii biblijnej do praktyki codziennego życia VI wieku

80%

Lachowicz J.

Vox Patrum

|

2005

|

vol. 48

243-265

FR

La reflexion sur le role de la femme dans le monde et dans l’Eglise occupe aujourd'hui la place tres importante. Mais pour recevoir une image pleine de ce probleme, il faut toujours se rapporter a l'histoire. Nous avons choisi un personnage de la rencontre des epoques: de l'antiquite chretienne et du moyen age, un grand eveque de Rome, saint Gregoire I.

3

Asceza w świetle pism św. Grzegorza Wielkiego

80%

Sojka S.

Vox Patrum

|

1987

|

vol. 12

337-343

EN

Hac in dissertatiuncula Gregoriana notio ascesis late erplanatur, quae prudens abstinentia a licitis habetur.

4

Pasterz pasterzy. Papież Grzegorz Wielki i jego Księga reguły pasterskiej

80%

Kołosowski T.

Seminare. Poszukiwania naukowe

|

2011

|

vol. 29

249-260

EN

The pope Gregory the Great not only alone was a shepherd, a parson of the great parish worldwide, but with the teacher of other clergymen as real and good shepherds of the people of the Church. The article analyses the work of the pope Gregory, Book of the pastoral rule, in which Gregory instructs clergymen, how to apply for the pastoral office , how to accommodate the pastoral activity with the own life, how to teach particular groups of faithful. Instructions and observations of the pope Gregory contain the theological and spiritual depth and represent many universal contents and solutions of always actual problems. The pope Gregory the Great can be found the shepherd of shepherds of all times.

5

Posiadanie cnót jako przedsmak niebiańskiego życia w nauczaniu Grzegorza Wielkiego

80%

Kashchuk O.

Vox Patrum

|

2012

|

vol. 57

263-275

EN

The article discusses a question of the interrelation between the possession of virtues and participation in the reality of the celestial life according to the teaching of St. Gregory the Great. St. Gregory teaches that virtues are the spiritual goods, by means of which a human being acquires the spiritual unity with God. Lasting in the spiritual unity with God causes that a human being, already in the earthly life, participates in the reality of the celestial life. Gregory the Great esteems this state as the celestial and happy life.

6

Senectus / senex / senior w pismach św. Grzegorza Wielkiego

80%

Tyburowski K.

Vox Patrum

|

2011

|

vol. 56

427-436

EN

The issue of the old age – senectus arise in abundance in the writings of many ancient authors. First of all we can see it in the biographic works written both in biographies of Saints and in other works. In most cases the purpose of these works was the admiration of an exceptional person, whose the author sometimes was a disciple, and the education and sanctification of the Christian reader as well. Therefore the authors of ancient biographies used some known in antiquity forms for reaching their purpose. One of them was the figure of old man (senex, senior), who was a synonym of wisdom and holiness. Gregory the Great writes relatively much, although not directly, about the education of man. Certainly the cause of such his attitude was the disastrous situation of Europe after the fall of the Roman Empire. Gregory wants to teach his reader the wisdom. The wisdom (which is a synonym of old age (senectus) is seen first of all in the lives of the old men (senes, seniores). This article is a presentation and analyse of above-mentioned problem on the basis of three latin terms: senectus, senex, senior used by Gregory the Great.

7

Wybory biskupów w świetle korespondencji Grzegorza Wielkiego

80%

Lewandowicz J.

Vox Patrum

|

2010

|

vol. 55

395-409

EN

Having presented briefly the context in which the Church found herself, as well as the criteria required of candidates to episcopacy, the author discusses problems related to the promotion of bishops, based on selected examples extracted from the correspondences of Pope Gregory the Great. It shows that His Holiness was aware of the significant role played by episcopal elections in the Church’s life. His interventions in this matter were to ensure that local sees were assigned to appropriate candidates, i.e. those of good reputation, outstanding in good morals and possessing the expertise required in Sacred Scriptures and Catholic doctrines. Procedures implemented by Pope Gregory the Great with the aim of achieving this goal involved, amongst other things gathering information about the candidates to the episcopacy as well as the inclusion of the entire local clergy and all the lay faithful in the electoral process. Such a policy undertaken by His Holiness in promoting episcopates was aimed at strengthening their ties with the Holy See. This proved to be influential, especially during the institutional and structural destruction in Western Italia and threats from the Lombards, who wanted to destroy the well-established traditional Roman order. To avoid all forms of manipulation by lay persons in ecclesiastical matters, this policy excluded the possibility of promoting a layman to the episcopacy. Where there were difficulties in solving electoral issues, Gregory the Great often personally appointed candidates from the local clergy or from the Roman clergy. Pope Gregory the Great also reserved the right of preconisation of the elected bishops.

8

The allegorical sense of Gregory the Great’s commentary on the Song of Songs

71%

Kasprzak D.

Analecta Cracoviensia

|

2012

|

vol. 44

EN

Gregory the Great in his Expositio in Canticis Canticorum, created between the years 594 or 595 and 598, ends the patristic tradition of allegorical commentaries on Sg. We are not in the possession of the complete text of Gregory’s commentary, as the text of the Pope’s interpretations finishes at Sg 1 : 8. The text of the commentary as we have it at present shows some signs of a revision made by Gregory I himself and has features characteristic of the original oral version of the text. The comparative study of Origen’s and Gregory’s commentaries shows that Pope Gregory I was familiar with Origen’s homilies and commentary on Sg and used his writings while working on his own text, but only sparingly. Gregory I undoubtedly took from Origen the general approach, some phrases, and at times the way in which exegesis of a certain extract was executed. Gregory discussed the biblical text in accordance with the principles of intellectual, parenetic and pastoral interpretation. The primary interest of the Pope was to extract the spiritual-mystical meaning of the text, and the allegorical interpretation is supposed to help man read the biblical text so that he can love God and follow Him. The allegorical reading of Sg, and actually of the whole Bible as well, should consequently kindle the love of God in man and fill him with thoughts of God. Gregory I recommends a spiritual-ascetic reading of the Bible: the reader is supposed to change his habits for the better, be able to alienate himself ascetically from the surrounding world, and in this way acquire contemplation of Godly matters.

PL

Gregory the Great in his Expositio in Canticis Canticorum, created between the years 594 or 595 and 598, ends the patristic tradition of allegorical commentaries on Sg. We are not in the possession of the complete text of Gregory’s commentary, as the text of the Pope’s interpretations finishes at Sg 1 : 8. The text of the commentary as we have it at present shows some signs of a revision made by Gregory I himself and has features characteristic of the original oral version of the text. The comparative study of Origen’s and Gregory’s commentaries shows that Pope Gregory I was familiar with Origen’s homilies and commentary on Sg and used his writings while working on his own text, but only sparingly. Gregory I undoubtedly took from Origen the general approach, some phrases, and at times the way in which exegesis of a certain extract was executed. Gregory discussed the biblical text in accordance with the principles of intellectual, parenetic and pastoral interpretation. The primary interest of the Pope was to extract the spiritual-mystical meaning of the text, and the allegorical interpretation is supposed to help man read the biblical text so that he can love God and follow Him. The allegorical reading of Sg, and actually of the whole Bible as well, should consequently kindle the love of God in man and fill him with thoughts of God. Gregory I recommends a spiritual-ascetic reading of the Bible: the reader is supposed to change his habits for the better, be able to alienate himself ascetically from the surrounding world, and in this way acquire contemplation of Godly matters.

9

Posługa biskupa jako officium

70%

Słomka J.

Studia Pastoralne

|

2011

|

vol. 7

409-417

EN

The word officium summarises a significant characteristic of Roman culture. It describes the Roman ideal of life as public service, i.e. a concern for salus rei publicae. Latin Christianity took over the word and its substance. The ministry of a bishop was described as exercising the officium already in the early ages. That is how Cyprian of Carthage understood the office of bishop, even though he did not use the word explicitly. Ambrose of Milan made the Roman officium a cornerstone of the formation of priests, which he described in his well-known work De officiis ministrorum. He himself exercised the office of the Bishop of Milan according to the best model of a Roman official. The tradition was further developed by Leo the Great, who pointed out that pax christiana was the fulfillment of what the Romans had expected of pax romana. Gregory the Great took over the legacy of his predecessors. However, to a greater extent than Ambrose or Leo, he perceived the tension between exercising the office accompanied by worldly cares and the spiritual dimension of bishop’s ministry. It may have been caused by the fact that, after a total disintegration of Roman administration, Gregory was forced to take on the responsibility of the perfect of Rome. His Regula pastoralis, however, provides a continuation of Ambrose’s ideas concerning the formation of clergy.

10

Gregoire le Grand, Dialogues, tome I, Introduction, bibliographie et cartes par Adalbert de Vogüé, Paris 1978, s. 204, /SCh 251/.

61%

Sczaniecki P.

Vox Patrum

|

1982

|

vol. 2

182-183

EN

review

PL

recenzja

11

Grzegorz Wielki w anglosaskiej Brytanii i celtyckiej Irlandii

61%

Bulas R.

Vox Patrum

|

2003

|

vol. 44

353-361

EN

The article is the short compendium of the information about Gregory the Great's connections in the 7th-12th century period. Connections with Britain: Augustine's Mission, Gregory's model of the evangelization, the conception of religious function of the art (visual recollection, icons), the earliest "Life of Gregory" ( by anonymous monk from Whitby, Bede Venerabilis). Connections with Irltand: Laidcen's "Egloga de Morabilibus Job", Columban's letters to Gregory, "Regiula pastoralis", paschal controversy, irish manuscripts (9th-12th century) with allusions to Gregory's writings.

12

Sylwia - matka papieża Grzegorza Wielkiego

61%

Stępniewska A.

Vox Patrum

|

2003

|

vol. 44

363-373

EN

Das im Aufsatz dargestellte Bild der hl. Silvia, der Mutter des Papstes Gregor des Grossen setzt sich sowohl aus Informationen aus literarischen QueHen zusammen - stammend vom Gregor persónlich und von seinem Biographen Johann Diakon - als auch aus der Tradition, die sich in der Ikonographie ausdriickt und besonders mit zwei Orten in Rom verbunden ist: Clivius Scauri (Kirche S. Gregor) und Kleiner Aventin (Kirche S. Saba), bekannt durch Aufenthalt und Kult der Heiligen.

13

Populus iudaicus w symbolice przypowieści o bogaczu i Łazarzu według Grzegorza Wielkiego

61%

Nieścior L.

Vox Patrum

|

2008

|

vol. 52

|

issue 2

721-728

EN

Das Gleichnis vom reichen Mann und armen Lazarus (Lk 16,19-31) wurde von Gregorius dem Grossen allegorisch interpretiert ais Parabel, das zwei Nationen - populus iudaicus und populus gentilis - darstellt. Die Juden sind dem Reichen ahnlich. Sie besassen das Gesetz und den Glauben an Gott. Obwohl sie im Besitz des grossen Vermógens waren, machten sie davon keinen guten Gebrauch. Die Heiden dagegen óffneten sich dem christlichen Glauben und bekannten ihre Siinden, wie der Arme seine Geschwiire. lin dieser allegorischen Interpretation spielt jede Einzelheit eine Rolle: Purpur, Hunde, fiinf Briider, Ermahnung der Lebenden. Im obigen Artikel haben wir diese Gegenuberstellung von nicht glaubenden Juden und glaubenden Heiden im weiteren Kontext der Gregorios Gedanken an die Heilsókonomie prasentiert. Man muss einige Formulierungen ais rhetorische Ausdriicke verstehen. Dasselbe Gleichnis wird auf ahnliche Weise von Augustinus und Caesarius von Arles interpretiert. Wir finden bei ihnen variierte Details, doch sind sie voneinander nicht nur inhaltlich, aber auch buchstablich abhangig. Die Quellen reichen bis Ambrosius hin- ein. Der liickenhafte Text der Homilien und des Kommentars von Origenes zu Lukas und seine sehr sparsamen Worte iiber diesen Abschnitt erlauben nicht, ihn ais Autor dieser Allegorie zu verstehen. Man kann zumindest dies feststellen, dass Augustinus die Ambrosios Expositio in Lucam las und kannte. Augustinus wurde von Caesarius und Gregorius gelesen. Die Textabhangigkeit der dreien voneinander weist vermutlicht darauf hin, dass Gregorios die Augustinus Interpretation durch Caesarius anzueignete. Dagegen kann man mit Sicherheit feststellen, dass die Gregorios Interpretation von mittelalterlichen Autoren ubenommen wurde, wie Odo von Cluny und Alulfus von Tornaco. Sie bestimmte also die Denkweise der nachsten Generationen.

DE

Das Gleichnis vom reichen Mann und armen Lazarus (Lk 16,19-31) wurde von Gregorius dem Grossen allegorisch interpretiert ais Parabel, das zwei Nationen - populus iudaicus und populus gentilis - darstellt. Die Juden sind dem Reichen ahnlich. Sie besassen das Gesetz und den Glauben an Gott. Obwohl sie im Besitz des grossen Vermógens waren, machten sie davon keinen guten Gebrauch. Die Heiden dagegen óffneten sich dem christlichen Glauben und bekannten ihre Siinden, wie der Arme seine Geschwiire. lin dieser allegorischen Interpretation spielt jede Einzelheit eine Rolle: Purpur, Hunde, fiinf Briider, Ermahnung der Lebenden. Im obigen Arti- kel haben wir diese Gegenuberstellung von nicht glaubenden Juden und glaubenden Heiden im weiteren Kontext der Gregorios Gedanken an die Heilsókonomie prasentiert. Man muss einige Formulierungen ais rhetorische Ausdriicke verstehen. Dasselbe Gleichnis wird auf ahnliche Weise von Augustinus und Caesarius von Arles interpretiert. Wir finden bei ihnen variierte Details, doch sind sie voneinander nicht nur inhaltlich, aber auch buchstablich abhangig. Die Quellen reichen bis Ambrosius hinein. Der liickenhafte Text der Homilien und des Kommentars von Origenes zu Lukas und seine sehr sparsamen Worte iiber diesen Abschnitt erlauben nicht, ihn ais Autor dieser Allegorie zu verstehen. Man kann zumindest dies feststellen, dass Augustinus die Ambrosios Expositio in Lucam las und kannte. Augustinus wurde von Caesarius und Gregorius gelesen. Die Textabhangigkeit der dreien voneinander weist vermutlicht darauf hin, dass Gregorios die Augustinus Interpretation durch Caesarius anzueignete. Dagegen kann man mit Sicherheit feststellen, dass die Gregorios Interpretation von mittelalterlichen Autoren ubenommen wurde, wie Odo von Cluny und Alulfus von Tornaco. Sie bestimmte also die Denkweise der nachsten Generationen.

14

Instytucje dobroczynne w "Listach" Grzegorza Wielkiego

61%

Wójcik M.

Vox Patrum

|

2001

|

vol. 40

337-351

IT

Nel presente articolo viene esaminata la posizione giuridica degli istituti di beneficenza, specialmente la loro subbiettivita giuridica. Questo problema e trattato principalmente sulla basa lettere di s. Gregorio Magno.

15

Grzegorz Wielki wobec problemów w relacjach między chrześcijanami i żydami na podstawie swego "Registrum epistularum"

51%

Lewandowicz J.

Vox Patrum

|

2006

|

vol. 49

343-356

FR

Tableau des rapports entre les Juifs et les chretiens que presentent les lettres du pape Gregoire le Grand est formę par trois composantes principales. L’une d’elles constitue la legislation alors en vigueur, la suivante evoque les tensions resultant de la difference entre la culture et les interets de deux commmunautes, la troisieme presente de nombreuses interventions du pape concernant les Juifs et leurs relations avec les chretiens.

16

Powołanie człowieka do szczęścia w nauczaniu Grzegorza Wielkiego

51%

Kashchuk O.

Vox Patrum

|

2008

|

vol. 52

|

issue 1

411-424

EN

The article discusses a ąuestion of the celestial happiness as a certain State, into which, according to the teaching of Gregory the Great, the human being was called by God and which was given to him/her as a gift. From the beginning of his/her existence, the human enjoyed the happiness of paradise and could achieve, in futurę, the higher State of happiness, which was the celestial happiness, on the condition that he/she will be obedient to God’s commandment. However, the human did not observe obedience towards God and not only did the human not achieve the higher State of happiness, but also lost the happiness of paradise. The human being, on his/ her own, could not regain the possibility of achievement of celestial happiness. The necessary condition was God’s action. Creator did not change the divine plan towards the human being and still desired him/her to be happy. God accepted the human body and redeemed humanity. God restored the human being not only to the former glory of paradise, but also opened access to heaven, i. e., to the State of the highest happiness. The human person should advance spiritually during the earthly life to become apt to accept the gift of the eternal happiness.

PL

W opracowaniu

17

Ks. Paweł Gwiazda, Życie kontemplacyjne według św. Grzegorza Wielkiego, Mistyka Chrześcijańska 3, Warszawa 2001, Wydawnictwo Neriton, ss. 261

51%

Szram M.

Vox Patrum

|

2003

|

vol. 44

466-468

EN

review

PL

recenzja

18

Utrapienie a prawdziwe ziemskie szczęście w nauczaniu Grzegorza Wielkiego

51%

Kashchuk O.

Vox Patrum

|

2007

|

vol. 50

379-395

EN

The article discusses a question of the interrelation between suffering and real happiness of life on earth according to the teaching of Gregory the Great. The Pope teaches that the experience of suffering is related to the participation in real happiness, which consists in the possession of spiritual goods and joy as a result of such possession. Suffering purifies a person from sins and prevents a person from committing it. In suffering, every just person acquires virtues, solidifies and reveals them, and thus acquires the real happiness in life on earth. Therefore, Gregory the Great contends that just people, who are afflicted with suffering, are really happy people.

19

Autorytet biskupa Rzymu w nauczaniu i praktyce św. Grzegorza Wielkiego

51%

Lachowicz J.

Vox Patrum

|

2004

|

vol. 46

347-362

FR

En demandant de role d'eveque de Romę dans l'antiquite il serait bien se referer a l'ceuvre d'auteur qui lui meme exeręait cette mission et, en plus, il nous a lessait un temoignage suffisamment fort. Saint Gregoire le Grand (540-604) accomplit tres bien cette tache. Il forme un solide point culminante d'epoque patristique, en meme temps il est un intermediaire specifique entre l'antiquite chretienne et Moyen Age. L'autorité d'eveque de Rome, selon notre auteur résulte de commandement de meme Christ et de le role de saint Pierre, le premier éveque de la „Ville Eternelle”. Cette autorite, géneralement pas conteste, il a ete percu de differentes manieres, selon la region geografique, les traditions particulieres, finallement aussi selon la fonction et meme le caractere des personnages, avec les quelles saint Gregoire a tenu des relations.

PL

En demandant de role d'eveque de Rome dans l'antiquite il serait bien se referer a l'ceuvre d'auteur qui lui meme exeręait cette mission et, en plus, il nous a lessait un temoignage suffisamment fort. Saint Gregoire le Grand (540-604) accomplit tres bien cette tache. Il forme un solide point culminante d'epoque patristique, en meme temps il est un intermediaire specifique entre l'antiquite chretienne et Moyen Age. L'autorité d'eveque de Rome, selon notre auteur résulte de commandement de meme Christ et de le role de saint Pierre, le premier éveque de la „Ville Eternelle”. Cette autorite, géneralement pas conteste, il a ete percu de differentes manieres, selon la region geografique, les traditions particulieres, finallement aussi selon la fonction et meme le caractere des personnages, avec les quelles saint Gregoire a tenu des relations.

20

Biskupi Rzymu w "Pratum spirituale" Jana Moschosa

51%

Degórski B.

Vox Patrum

|

2004

|

vol. 46

371-389

IT

Giovanni Mosco, nel Pratum spirituale, menziona direttamente i tre vescovi di Roma: san Pietro Apostolo, san Leone Magno e san Gregorio Magno. San Piętro, peró, viene menzionato soltanto occasionalmente e mai direttamente. Nel presente articolo, perció, egli non viene trattato separatamente, ma solo quando e menzionato nei capitoli che presentano san Leone Magno o san Gregorio Magno. Conformemente alla nomenclatura che si e sviluppata nel primo periodo patristico, la parola „papa" non era riservata soltanto al vescovo di Roma, ma veniva utilizzata anche da altri vescovi, ad esempio: da que!li di Alessandria.

EN

Giovanni Mosco, nel "Pratum spirituale", menziona direttamente i tre vescovi di Roma: san Pietro Apostolo, san Leone Magno e san Gregorio Magno. San Pietro, peró, viene menzionato soltanto occasionalmente e mai direttamente. Nel presente articolo, perció, egli non viene trattato separatamente, ma solo quando e menzionato nei capitoli che presentano san Leone Magno o san Gregorio Magno. Conformemente alla nomenclatura che si e sviluppata nel primo periodo patristico, la parola „papa" non era riservata soltanto al vescovo di Roma, ma veniva utilizzata anche da altri vescovi, ad esempio: da que!li di Alessandria.

Refine search results

Teologa przygody z historią starożytną i średniowieczną

Miejsce i rola kobiety w życiu i myśli św. Grzegorza Wielkiego Od teorii biblijnej do praktyki codziennego życia VI wieku

Asceza w świetle pism św. Grzegorza Wielkiego

Pasterz pasterzy. Papież Grzegorz Wielki i jego Księga reguły pasterskiej

Posiadanie cnót jako przedsmak niebiańskiego życia w nauczaniu Grzegorza Wielkiego

Senectus / senex / senior w pismach św. Grzegorza Wielkiego

Wybory biskupów w świetle korespondencji Grzegorza Wielkiego

The allegorical sense of Gregory the Great’s commentary on the Song of Songs

Posługa biskupa jako officium

Gregoire le Grand, Dialogues, tome I, Introduction, bibliographie et cartes par Adalbert de Vogüé, Paris 1978, s. 204, /SCh 251/.

Grzegorz Wielki w anglosaskiej Brytanii i celtyckiej Irlandii

Sylwia - matka papieża Grzegorza Wielkiego

Populus iudaicus w symbolice przypowieści o bogaczu i Łazarzu według Grzegorza Wielkiego

Instytucje dobroczynne w "Listach" Grzegorza Wielkiego

Grzegorz Wielki wobec problemów w relacjach między chrześcijanami i żydami na podstawie swego "Registrum epistularum"

Powołanie człowieka do szczęścia w nauczaniu Grzegorza Wielkiego

Ks. Paweł Gwiazda, Życie kontemplacyjne według św. Grzegorza Wielkiego, Mistyka Chrześcijańska 3, Warszawa 2001, Wydawnictwo Neriton, ss. 261

Utrapienie a prawdziwe ziemskie szczęście w nauczaniu Grzegorza Wielkiego

Autorytet biskupa Rzymu w nauczaniu i praktyce św. Grzegorza Wielkiego

Biskupi Rzymu w "Pratum spirituale" Jana Moschosa