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1
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Podróże mnichów i duchownych w świetle pism świętego Hieronima

100%
Ożóg M.
Vox Patrum
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2012
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vol. 57
453-468
EN
Saint Jerome, the author of the Latin translation of the Holy Bible and Eusebius’s Onomasticon, contributed to a large extent to the popularisation and development of the tourist-pilgrimage movement at the turn of the 4th and 5th centuries. The aim of the present article is to present, in the light of Jerome’s works, how people travelled, among others, to the Holy Land; how the author of the Letters travelled himself as well as how his companions, monks and clergymen travelled. What is more, the text presents which way(s) the most popular sea and land routes ran and what types of dangers the then travellers were exposed to. The article also shows which locations were most popular and which souvenirs were desirable by pilgrims.
2
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Obraz Maryi u św. Hieronima w jego "Komentarzu do Ewangelii według św. Mateusza"

100%
Pochwat J.
Vox Patrum
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2012
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vol. 57
505-519
EN
According to St Jerome (347-420) there is an unbreakable link between Mary and life, as well as the plans of Jesus Christ, the Son of God. She is chosen by God for the role that he has assigned her. St Jerome presents Mary as a woman and a virgin. He shows the fatherhood of God in relation to Jesus and excludes the physical fatherhood of Joseph. While giving to Mary the task that is beyond human abilities, God provides help in the person of a righteous man to be her husband and the foster father of His Son, Jesus. Jerome also shows God’s concern for the dignity of marriage and the family, in their natural dimension (the union between a man and a woman only). Basing this on the Scripture and the way of expression in Hebrew, he rejects the hypothesis of the brothers and sisters of Jesus. St. Jerome knows very well the results of Scripture research as well as other writings - Apocrypha. He rejects the opinions of the Marcionites and the Manicheans. He stresses the reality of the incarnation of Jesus, the Son of God and emphasizes the virginity of Mary. In modern times, the Commentary on the gospel according to Mathew by St Jerome invites us to a deeper reflection on en­gagement, marriage and virginity, maternity and paternity as well as trust in God and confidence between spouses.
3
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Wykroczenia na tle seksualnym w listach św. Hieronima

100%
Gburek A.
Vox Patrum
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2009
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vol. 53
563-578
EN
The author of the article: „The problem of sexual offences, as a result of the mystery of iniquity present in the world, in the light of St. Jerome’s letters”, shows paradox of human existence, in which men, as a real being, continually escapes into the world of dreams and utopia; as a social being, adores in himself anarchis­tic behaviors; moral and religious values are precious for him, however by the whole of his existence opposes them; he speaks about the ideals of truth, justice and love, but in practice uses false in the wide sense of this word, without diffe­rence of time in which he lives and systems under which he exists.
4
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Kodeks Basilicanus A. 6 (alias e) a rodzina „Q” rękopiśmiennego przekazu "Vita Sancti Pauli Primi Eremitae" św. Hieronima

100%
Degórski B.
Vox Patrum
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2011
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vol. 56
485-493
EN
The essay aims at continuing and completing our previous research concerning the manuscript tradition of the Vita Sancti Pauli Primi Eremitae of St. Jerome. The Basilicanus A.6 (alias E) manuscript, kept in the Vatican Apostolic Library (Archives of the Chapter of St. Peter’s in the Vatican), contains the whole text of the Vita Sancti Pauli Primi Eremitae of St. Jerome – though A. Poncelet places it among the unfinished manuscripts of the works of St. Jerome, while neither J.F. Cherf nor W.A. Oldfather make mention of it. The Basilicanus A. 6 (alias E) manuscript belongs to the „Q” family of the manuscript tradition of the Vita Sancti Pauli Primi Eremitae, established by J.F. Cherf, insofar as it possesses all the variations which are shared solely by the manuscripts codes belonging to this group. On a more technical level, this manuscript belongs to the first subgroup of the „Q” family, since it shares with it all the specific variations. As far as the manuscripts constituting the subgroup of the „Q” family are concerned, the Basilicanus A. 6 is more closely linked to the Vaticanus Latinus 1194 code rather than with the two remaining codes of the subgroup, namely the Vaticanus Latinus 5772 and the Vaticanus Latinus 6075. Nevertheless, the Basilicanus A. 6 cannot directly derive from the Vaticanus Latinus 1194, because it does not always coincide with it, and because it presents some meaningful additions, which are not found in the Vaticanus Latinus 1194.
5
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Św. Hieronim, Komentarz do Księgi Abdiasza (Commentarius in Abdiam, CPL 589)

100%
Krzyszczuk Ł.
Vox Patrum
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2013
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vol. 60
557-601
PL
nie dotyczy
6
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Najstarszy tekst "Vita S. Pauli Primi Eremitae" św. Hieronima

75%
Degórski B.
Vox Patrum
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1987
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vol. 12
61-72
IT
Delle tre biografie scritte da San Girolamo, la Vita S. Pauli e generalmente considerata la piu antica.
7
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Św. Hieronim, Komentarz do Księgi Izajasza (X 34, 1 - X 35, 10) (Commentarii in Esaiam, CPL 584)

75%
Krzyszczuk Ł.
Vox Patrum
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2016
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vol. 66
527-567
PL
nie dotyczy
8
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Inspiracje judeohelleńską egzegezą Filona Aleksandryjskiego w pismach św. Hieronima

75%
Szram M.
Vox Patrum
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2012
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vol. 57
659-665
EN
Jerome, like most of the early Christian exegetes (Origen, Didymus the Blind, Hilarius of Poitiers, Ambrose, Augustine), respected Philo of Alexandria as a spe­cialist in the field of spiritual exegesis of the Old Testament and called him vir doctissimus Iudaeorum. In his letters and biblical commentaries Jerome used the knowledge on the liturgical vestments of the high priest and their symbolism that can be found in the writings of Philo. However, Jerome probably didn’t use direct­ly his biblical commentaries, but took their content through the works of Origen, in which Philo's ideas have been christianized. The admiration for the person and work of Philo, which can be compared only to that showed in the East by Didymus the Blind, resulted in St. Jerome a certain lack of criticism. In De viris inlustribus Jerome too hastily considered Philo as a thinker deserved for the development of Christianity and attributed to him the works of which he was not the author.
9
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Wychowanie potomstwa na przykładzie "Kobierców" Klemensa Aleksandryjskiego i listów św. Hieronima ze Strydonu

75%
Swoboda A.
Vox Patrum
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2012
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vol. 57
613-640
EN
The introduced article is composed of four parts. The first concerns the gene­ral principles relating to the education of man. The second part says about persons responsible for upbringing of the child, especially about the role of parents. In the third section, the reflections of both authors about the man, who is understood as the subject of the educational process, are presented. The last part approximates Jerome and Clement’s teaching on the subject of the formation, which involves the religious, moral and intellectual formation.
10
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Die Regel der Übersetzung nach Hieronymus in der Theorie und Praxis

75%
Bachniak T. M.
Vox Patrum
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2019
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vol. 71
25-42
DE
Zasada przekładu według Hieronima w teorii i praktyce Hieronim ze Strydonu (347-419), jeden z czterech wielkich Ojcόw KościołaZachodniego, przeszedł do historii jako tłumacz Biblii. Jego zainteresowanie PismemŚwiętym, oczytanie w dziełach wczesnych pisarzy chrześcijańskich oraz znajomość językagreckiego i hebrajskiego sprawiły, że był uważany przez wspόłczesnych za eksperta wdziedzinie egzegezy biblijnej. Dzięki korespondencji z papieżem Damazym zrodziła się idearewizji wielu istniejących, rόżniących się od siebie przekładόw Ewangelii na podstawietekstόw źrόdłowych. Wkrόtce jednak rozpoznano konieczność rozszerzenia prac rewizyjnychrόwnież na księgi Starego Testamentu, ktόre Hieronim postanowił tłumaczyć, opierając się natekstach hebrajskich, a nie jak dotychczas na LXX. Innowacyjność tego przedsięwzięcianapotkała na krytykę i sprzeciw w wielu kręgach kościelnych. Obawiano się ogromnegowpływu, jaki Hieronim mόgł wywrzeć na kształt Biblii dzięki swojemu nowemu przekładowiopierającemu się na oryginalnych tekstach źrόdłowych i zachowującemu sens przekazywanejzbawczej treści a nie zachowującemu jej dosłownego brzmienia, co byłoby rόwnoznaczne zdetronizacją Septuaginty.
11
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Starość w listach św. Hieronima

75%
Ożóg M.
Vox Patrum
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2011
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vol. 56
327-338
EN
In late antiquity, the Christian thinkers were not too much interested in the old age from the theoretical point of view. What made the old age for the classical thinkers a fault was – for the Christians – a life purpose since it highlighted the primacy of spirit. Jerome – an excellent expert on classic literature – many times touches upon the issue of the old age in his writings; however, he writes about it in the Christian vein, not in the light of the classical criteria.
12
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Saint Jerome and veritas hebraica on the basis of the correspondence with saint Augustine

75%
Ożóg M.
Vox Patrum
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2010
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vol. 55
511-519
PL
Świętego Hieronima znamy przede wszystkim z komentarzy biblijnych oraz z Vulgaty, łacińskiego przekładu Biblii. Zmiana podejścia do Pisma Świętego zaproponowana przez Hieronima to bezsprzecznie jeden z momentów przełomowych, wręcz rewolucyjnych dla Kościoła IV i V wieku, moment wprowadzenia do intelektualnego i liturgicznego obiegu nowego tekstu, który z czasem utrwalił swą niezaprzeczalną pozycję na Zachodzie. W przekładzie tym Hieronim przyjął zasadę powrotu do veritas hebraica, jako nadrzędnej w interpretacji Starego Testamentu. Oczywiście w akceptacji tego stanowiska od razu pojawiło się wiele sprzeciwów oraz kontrowersji. Powstał dylemat: czy tłumaczyć z hebrajskiego jak chciał Hieronim, czy bronić kanoniczności Septuaginty, której podjął się św. Augustyn. W niniejszym artykule epizod ten, na podstawie korespondencji Hieronima z Augustynem, zostanie przedstawiony jako jeden z momentów przełomowych tego okresu, który utrwalił niezaprzeczalną pozycję tego tłumaczenia na Zachodzie.
13
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Hieronymi Epistula XLVI: Paulae et Eustochiae ad Marcellam - De locis sanctis. Commentario IV. Continuazione

63%
Donati A.
Vox Patrum
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2007
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vol. 50
345-372
PL
Komentarz do 46. Listu św. Hieronima o miejscach świętych.
EN
Commentary to the 46th letter of St. Jerome about the holy places.
14
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Hieronymi Epistula XLVI: Paulae et Eustochiae ad Marcellam - De locis sanctis. Commentario III Continuazione

63%
Donati A.
Vox Patrum
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2005
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vol. 48
187-213
IT
Brak
15
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Chrystologia Hieronima na tle teologii palestyńskiej przełomu IV i V wieku

63%
Paczkowski M. C.
Vox Patrum
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2005
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vol. 48
159-186
EN
The Palestinian Church gave the remarkable contribution to patristic Christology. Origen and Eusebius gave the response to the developments of theology and dogma. This particular view of Christology was fostered the special conditions of the Holy Land, as one can see at first in the fourth century with Cyril of Jerusalem, then with Jerome in the fifth. The Holy Land was very favourable to a process of synthesis among different theological traditions and Jerome follows faithfully the footsteps of Origen.
16
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Un tardivo manoscritto di Cracovia contenente la "Vita Sancti Pauli Primi Eremitae" di San Girolamo

63%
Degórski B.
Vox Patrum
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1988
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vol. 14
429-434
EN
BRAK
17
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L’esegesi geronimiana di Is 1,1 sulla base del "Commento in Isaia"

63%
Degórski B.
Vox Patrum
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2006
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vol. 49
135-143
EN
BRAK
18
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Tajemnica Krzyża Chrystusa w Listach św. Hieronima

63%
Gburek A.
Vox Patrum
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2008
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vol. 52
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issue 1
219-232
EN
The author of the article presents issues dealing with the problem named in the topie of the article, confronting them simultaneously with the notions available to the author of letter. One can enumerate the following issues: biblical forms of crosses and their message as well as records and certificates referring to the events, which have given start to the sacralization of the cross. Author indicates also the fact that the declarations of prophets of the Old Testament about Christ have come true, and by Christ both the cross and the people who take the difficulty of seeing the cross as the symbol of salvation of a human rather than an infamous sign of death have been sanctified.
PL
W opracowaniu
19
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SENACULUM, CZYLI SENAT KOBIET W HISTORIA AUGUSTA – DYSKURS ANTYCHRZEŚCIJAŃSKI CZY MIZOGINIZM?

63%
SUSKI R.
Czasopismo Naukowe Instytutu Studiów Kobiecych
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2019
|
issue 1(6)
174-189
PL
W Historia Augusta, zbiorze biografii cesarskich, w których autor przyjął sześć fikcyjnych pseudonimów oraz ukrył czas napisania swojego dzieła, dwukrotnie pojawia się termin senaculum, senat kobiet. Dzieło to jest pełne nieprawdziwych faktów, więc instytucja została najprawdopodobniej wymyślona przez autora. Najczęściej widzi się w niej żart z listów Hieronima lub Nowego Testamentu. Uważam, że należy interpretować te wzmianki przez pryzmat antykobiecych uprzedzeń autora.
EN
The Historia Augusta [Augustan History] is a specific collection of imperial biographies, which confirms the fact that its author wrote his work under six fictitious pseudonyms and lied about the time of its creation. It is not obvious when the Historia Augusta exactly was written, but surely after the time indicated by the author. Saneaculum (the Women’s Senate) is mentioned in the Historia Augusta twice, but, as the work is full of false facts, it is likely that the Women’s Senate was made up by the author. Historians most often perceive this institution as a joke referring to the letters of Saint Jerome or the New Testament. In this article, it is shown that mentions about the Saneaculum should rather be interpreted as anti-feminist prejudice of the author of the Historia Augusta.
20
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List apostolski Papieża Franciszka Scripturae Sacrae affectus w XVI stulecie śmierci św. Hieronima

63%
pp. F.
Vox Patrum
|
2020
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vol. 76
7-26
PL
Nie dotyczy
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