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1

Some Recent “Improvements” to the Text of Jerome’s Epitaphium sanctae Paulae (epist. 108)

100%
Adkin N.
Eirene. Studia Graeca et Latina
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2016
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vol. 52
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issue 1-2
397–406
EN
The fi ne commentary which Andrew Cain has recently devoted to Jerome’s influential Epitaphium S. Paulae endeavours to improve Hilberg’s canonical text. The present note endeavours to show that many of Cain’s Verbesserungen are Schlimmbesserungen. The resultant discussion would appear to throw interesting light on Jerome’s compositional method in general.
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English and Czech it-clefts in translation: A study in Jerome

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Kudrnová A.
Linguistica Pragensia
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2019
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vol. 29
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issue 2
139-146
EN
The paper is a part of a research that has investigated the forms and functions of the it-cleft construction in contemporary written English and Czech, with specific focus on its FSP aspects. The research presents a contrastive study of the construction in translation, using InterCorp, a parallel translation corpus. The English it-cleft construction has been described in much detail in various publications. Rather less attention has been given to the construction in Czech; in general, it-clefts seem to be less frequent in Czech than in English, which is due to the fact that Czech, as an inflectional language, has a greater range of primary means of expressing FSP (such as word-order, focalizers, etc.). One of the goals of the present study is to compare the forms and frequencies of it-clefts in Czech translated and non-translated written texts in the comparable corpus Jerome in order to determine whether the English source sentence structure tends to influence the syntax of the resulting Czech translation.
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Peregrinatio Paulae ad loca sancta v Jeronýmově dopise 108

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Šubrt J.
Listy filologické (Folia philologica)
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2016
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vol. 139
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issue 1-2
7-24
EN
In the fourth century A.D., crowds of Christian pilgrims began to stream into Palestine in order to visit the sites where biblical events had taken place. Among them was also a rich Roman widow, Paula, whose travels around the Holy Land are described in Jerome’s Letter 108, written after the death of this noblewoman in 404 A.D. The aim of this letter is primarily encomiastic and hagiographic, and the account of the pilgrimage to holy places incorporated in it aids to create a picture of Paula as a devout woman shrouded in an aura of sanctity. This article is focussed both on the concept of pilgrimage to the Holy Land and the meaning of this phenomenon in the life of a devout Christian woman, as expressed by Jerome in his letter. First of all, for Jerome, Palestine represents a textual land where the traces of the biblical past are still visible, and first-hand experience with it therefore enhances one’s understanding of the Scripture. At the same time, it is a region where biblical history unfolds before the eyes of the pilgrims, so long as they are gifted with the ability of oculi fidei. Thus, according to Jerome, journeying to the Holy Land has great importance for the Christian believer and benefits him extraordinarily both on the intellectual and the spiritual level. Peregrinatio ad loca sancta, for Jerome, is essential to those who consider themselves to be serious about their faith, especially in the case of women. In this light, Paula appears as an exemplary pilgrim illustrating Jerome’s concept, and demonstrating what it is like to experience the holy places first-hand. Jerome was the first Latin Christian thinker who presented the concept of the Holy Land as a spiritual centre of the Christian world and made an attempt to establish a new religious practice: pilgrimage to the Holy Land.
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Podróże mnichów i duchownych w świetle pism świętego Hieronima

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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.
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Obraz Maryi u św. Hieronima w jego "Komentarzu do Ewangelii według św. Mateusza"

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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.
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Wykroczenia na tle seksualnym w listach św. Hieronima

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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.
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Kodeks Basilicanus A. 6 (alias e) a rodzina „Q” rękopiśmiennego przekazu "Vita Sancti Pauli Primi Eremitae" św. Hieronima

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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.
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Hieronymi Epistula XLVI: Paulae et Eustochiae ad Marcellam - de locis sanctis. Commentario

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Donati A.
Vox Patrum
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2003
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vol. 44
235-258
EN
BRAK
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The Authority of Seneca in the Early Christian Argumentation

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Nehring P.
Symbolae Philologorum Posnaniensium Graecae et Latinae
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2017
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vol. 27
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issue 3
EN
The paper deals with the authority of Seneca as employed by the eminent early Christian writers in their apologetic as well as polemical works.
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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.
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Rapporto tra continenza e matrimonio in s. Girolamo

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Mirri L.
Vox Patrum
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1999
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vol. 36
303-322
PL
Artykuł bogaty w najnowszą literaturę przedmiotu składa się z dwóch zasadniczych części: w pierwszej przedstawiony jest stosunek św. Hieronima do małżeństwa i dziewictwa, które Strydończyk zgodnie z ówczesną tradycją wychwala i stawia wyżej od pierwszego (to jedynie dopuszcza ze względu na prokreację i pomnażanie liczby dziewic), w drugiej zaś omówiony jest rzadko poruszany przez współczesnych badaczy status wczesnochrześcijańskich wdów i ich działalności, oraz problem niechętnie widzianego w starożytności chrześcijańskiej powtórnego małżeństwa.
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L’insegnamento monastico geronimiano (continuazione)

75%
Degórski B.
Vox Patrum
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2000
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vol. 38
487-503
PL
Artykuł jest dokończeniem pierwszej części, która została wydana w VoxP 17 (1997) 199-214. Ukazuje on naukę ascetyczną św. Hieronima na podstawie jego dzieł skierowanych wyraźnie do mnichów. Wykorzystane w nim zostały wszystkie pisma Hieronimowe, wśród których na pierwsze miejsce wysuwają się listy. Obszerne urywki Hieronimowych dzieł monastycznych chcą przybliżyć myśl samego Autora, pozwalając mu przemawiać bezpośrednio do czytelnika, nie zaciemniając w ten sposób głębokiego przesłania Ojca Kościoła poprzez nadmierny, niekiedy zbyteczny komentarz.
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Autorytet Seneki w argumentacji wczesnochrześcijańskiej

75%
Nehring P.
Symbolae Philologorum Posnaniensium Graecae et Latinae
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2012
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vol. 22
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issue 2
49-60
EN
The analysis of the quotations from the works of this famous Roman philosopher and also some hints to them with a declaration of their authorship leads to the conclusion that his authority exceeded in the world of Christian literature far beyond the sphere of similarities between Stoic and Christian ethics. The early Church authors refer to Seneca almost exclusively in the dispute with the well educated opponents of Christianity who based their critics on the philosophical, very often Stoic tradition. Seneca is regarded in the circle of Christian Latin writers as the most important and almost obvious philosophical authority. Quoting his words in support of the arguments concerning various theological issues used to enhance the position in the debate.
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Św. Hieronim, Komentarz do Księgi Izajasza (X 34, 1 - X 35, 10) (Commentarii in Esaiam, CPL 584)

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

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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.
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Wychowanie potomstwa na przykładzie "Kobierców" Klemensa Aleksandryjskiego i listów św. Hieronima ze Strydonu

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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.
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Die Regel der Übersetzung nach Hieronymus in der Theorie und Praxis

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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.
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Starość w listach św. Hieronima

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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.
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Saint Jerome and veritas hebraica on the basis of the correspondence with saint Augustine

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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.
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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.
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