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Kazania ukraińskie w cieniu Reformacji i Renesansu

100%
Zema V.
Studia Polsko-Ukraińskie
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2018
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vol. 5
45-52
PL
One of the first edificatory miscellany in Ukrainian lands that survived until now is Uspenski collection compiled on the edge of the XIIth and the XIIIth centuries. Different types of edificatory miscellanies such as Prologues, Emerald book, Minea, Panegyric circulated in Kyivan Metropolitanate during Middle Ages. In the XVth century in the lands of Belarus and Ukraine was compiled so called Minea of 1489 with translated texts into local vernacular. The renovation of traditional edificatory miscellanies continued in the first decades of the XVIth century. The Reformation influenced on the creation of such a new type of miscellanies as Edificatory Gospel under the influences of Postylla by Mikołaj Rey.
2
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Wujek jako tłumacz świętego Augustyna

63%
Bober A.
Vox Patrum
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1983
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vol. 5
409-417
EN
De Patre Jacobo Wujek SJ, notissimo sacrorum Bibliorum in linguam Polonam interprete, multi multa scripsere, ut videre est in blbliographiis v.gr.
3
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Losy polskich żołnierzy ery napoleońskiej w świetle kazań i mów okolicznościowych z okresu Księstwa Warszawskiego i Królestwa Polskiego

63%
Szczurowski R.
Studia Sandomierskie. Teologia-Filozofia-Historia
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2019
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vol. 26
EN
In the years 1696-1700, the nuncio in the Commonwealth was Giovanni Antonio Davia, later a cardinal. During his mission there were a number of complicated internal and external problems that plagued the Commonwealth: Turkish wars, relations between Catholics and infidels in Poland, and the political conflicts in Lithuania that ended in civil war. One of the most interesting topics is that of the possible participation of Giovanni Antonio Davia in the election of King Frederic Augustus Wettyn of Poland, whose reign had such terrible consequences for the Commonwealth. Davia was accused of supporting the Saxon candidacy by French diplomats and their supporters in Poland, because he owed the Saxon elector for the release of his nephew Giovanni Battista from Turkish captivity, which the Davia family sought. There is no direct evidence of the nuncio breaking the neutrality of the election, and only the accusations of Wettyn's opponents remain.
PL
Po 1795 r., po upadku państwa, Polacy, aby je odzyskać, musieli chwycić za broń i walczyć o niepodległość. O tej walce dowiedzieć się można było również z kazań i mów okolicznościowych czasów Księstwa Warszawskiego i Królestwa Polskiego, wygłaszanych na pogrzebach, przed rozpoczęciem obrad sejmu, na nabożeństwach z udziałem wojska oraz uroczystościach organizowanych ku czci panujących. Ich autorzy, duchowni, opowiadali o doświadczeniu polskiego żołnierza, jakim była bohaterska walka w różnych częściach świata pod przewodem Napoleona Bonapartego, a która to walka miała doprowadzić do wskrzeszenia Polski. Zarazem kaznodzieje przedstawiali rodzimych żołnierzy doby napoleońskiej, jako dziedziców staropolskiego męstwa i bojowników narodowej sprawy, których wzorcowym reprezentantem stawał się książę Józef Poniatowski. Postać zaś i losy księcia, jak i jego współtowarzyszy broni, utrwalone przez legendę napoleońską, będą inspirowały następne pokolenia walczące o wolność Polski.
4
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Demonologia w Sermones św. Piotra Chryzologa

62%
Kochaniewicz B.
Poznańskie Studia Teologiczne
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2019
|
issue 34
131-147
EN
The article presents the role of evil spirits in the history of salvation according to Saint Peter Chrysologus. This argument has not been examined so far though it is to be found in many homilies of the Bishop of Ravenna. His sermons explain the reason for the fall of the angels created by God as wonderful heavenly beings. They explain the devil’s role in temptation, indicating the cause of evil to the world. The preacher emphasizes the victory of Christ over Satan and points to him as a source of hope for Christians in their spiritual struggle, in which practice of prayer and fasting are helpful.
5
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Miłość bliźniego w świetle ekshortacji pastoralnych Leona Wielkiego w "Mowach na Wielki Post" (39-50)

51%
Drączkowski F.
Vox Patrum
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2004
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vol. 46
527-536
FR
Par le terme d'«exhortations pastorales» nous comprenons convocations, appels, encouragements et ordres, adresses a tous les fideles, concernant actions, attitudes et comportements determines. Dans les Sermons pour le careme on a 257 exhortations en tout. Saint Leon, en premier iieu, fait appei aux auditeurs au sujet du retabiissement des relations correctes entre ies hommes. Parmi eiies, ii mentionne: ie pardon des offenses reciproques, i'oubii des injustices, ia iibé ration des esc) aves, i'induigence et ia remission des peines, ie rejet de ia vengeance et de ia voionte de revanche. Ii souiigne aussi ia necessitć de ia concorde, de i'unite et de ia paix. Saint Leon consacre a ce sujet 55 de ses exhortations (soit 21,4%). Ii encourage ensuite a pratiquer ies oeuvres de charite et de bienveiiiance parmi iesqueiies ii compte: actes de misericorde, aumóne, bienveiiiance, iargesse et compassion humaine. Ii consacre 39 exhortations (soit 15,1%) a cette probićmatique. 7 appeis seuiement concernent i'observation du jeune. Saint Leon consacre 109 exhortations (c'est-a-dire 42,4%) au programme de ia perfection chretienne. En s'appuyant sur ia statistique etabiie ci-dessus, on peut comprendre Fimportance reiative que Saint Leon accordait a ces differentes vaieurs dans son programme de pastoraie pour ie Careme.
6
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Laikat rzymski w świetle "Mów" Leona Wielkiego

51%
Żurek A.
Vox Patrum
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2002
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vol. 42
293-301
IT
Dai Sermoni di Leone Magno risulta che la Chiesa di Roma d'allora era ben organizzata ed aveva una struttura gia stabilita. La chiara distinzione tra „ordo sacerdotis" e il resto dei „membra Christi" destinava i rispettivi doveri. I laici erano ben consapevoli della sua partecipazione al „corpo di Cristo" e d'essere un „reale sacerdozio", ma il loro influsso sulla vita della comunita era assai scarsa.
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