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La consolazione di Dio nelle prove del ministero exempla in 2 Cor. 1, 3–11

100%
Iacoviello G.
Collectanea Philologica
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2016
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issue 19
27-43
EN
In the following article we have tried to analyze the consolation of God in the Pauline ministry tests. The reason that prompted me to address the topic of consolation of God, finds its explanation in the fact that too often we focus on the sufferings of this time without cast an eye over a horizon of hope. The works we have examined could be a source of consolation for the man who is living moments of trial. It is processed in the following way: First of all, it has made an etymological study of two terms: affliction and consolation, trying to see the various facets of Jewish antiquity, and in the texts of Sacred Scripture, even with short references to classical Greek. Later it saw the word in the Old and New Testament. Then, after a brief summary of the Second Epistle to the Corinthians, it analyzed the passage 2 Cor. 1.3 to 11, which has been the subject of study and then move on to some issues, deepen through study of some authors who have addressed the issue. Particular attention was given to the sufferings of Christ that Paul experienced in his apostolate and their saving power for the believer.
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The Early Christians in the Face of Epidemics

86%
Kashchuk O.
Studia Ceranea
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2021
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vol. 11
611-622
EN
The purpose of the article is to present the reaction of the early Christians to the emergence and the spread of the great epidemics. During the early Christian ages (2nd–3rd centuries) different plagues devastated people of the Roman Empire. Christianity has already prepared some modes of activity to deal with epidemics. These were both ideological and practical means. The main conclusion is that the pestilences during which Christians might show their moral principles, the special manner of life, and activity were one of the reasons to explain conversion to Christianity.
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The Notion of Consolation in Osip Mandelstam's 'Tristia'

86%
Stawarz B.
Slavia Orientalis
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2020
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vol. LXIX
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issue 1
4
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Od „tragicznego” do „terapeutycznego” wymiaru filozoficznego etosu. Koncepcja filozofii w De consolatione Boecjusza

86%
Subczak M.
Logos i Ethos
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2014
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issue 1(36)
111–128
EN
The aim of this paper is to present metaphilosophical issues in Boethius’s De consolatione. His work takes up and continues the discussion of some ways of understanding philosophy and dimensions of philosophy, the sources of which are in the ancient tradition. In this paper I am going to point out that for Boethius philosophy is an art and a way of life. Having made this assumption, two other aspects of philosophy can be considered – the “tragic” and the “therapeutic” ones. While philosophical therapy has been frequently discussed by scholars as a dimension of Boethius’s “love of wisdom”, the “tragic” and “the way of life” aspects have not been rightly appreciated in their unity. The close relationship of these ways of understanding philosophy is evidenced by the fact, that their presentation in Boethius’s work takes the form of the sequence of events. At first we can see philosophy as a way of life, next there is a tragic end, and finally we can see philosophical therapy as a reaction to the tragedy. This paper aims at resolving the problem of philosophical ethos which combines the multidimensional approach to philosophy and makes the drama of “the way of life” so closely linked to the need of consolation.
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Pocieszenie dla Liwii po śmierci syna Druzusa (przekład Consolatio ad Liviam) („Consolatio ad Liviam” – a Polish translation)

86%
Sheasby A.
Symbolae Philologorum Posnaniensium Graecae et Latinae
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2014
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vol. 24
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issue 1
95-118
PL
Consolatio ad Liviam is a poem written in elegiac couplets at the beginning of 1st century AD by an anonymous author. Although the text used to be attributed to Ovid until as late as 16th century, its artistic level, historical context and meta- as well as intertextual hints almost certainly disprove his authorship. While not exceptionally remarkable as a piece of literature, the Consolatio seems to be of a certain interest from the historical point of view and to bring a valuable image of the Augustus’ entourage as well as funeral rites. It is also a noteworthy example of a combination between two literary traditions, namely those of consolatio and epicedion. Therefore, a first Polish translation should be useful for philologists and, more significantly, historians, who not always have obtained the knowledge of Latin sufficient to read ancient poetry. A pseudo-isometrical translation has been chosen, in order to compromise the Roman colouring with the metrical requirements of the Polish language.
6
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Patrzenie jako źródło cierpień (z rzymskich dziejów pewnego motywu literackiego)

86%
Pigoń J.
Symbolae Philologorum Posnaniensium Graecae et Latinae
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2021
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vol. 31
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issue 1
205-225
PL
The paper examines a number of Roman literary texts (by Ennius, Cicero, Vergil, Ovid, Seneca the Younger, Lucan, Tacitus, Jerome, etc.) in which viewing is connected with mental or emotional suffering. Usually, the emphasis is laid on a character’s viewing of some dramatic events – a close relative’s death, for example – and on his or her emotional response to what is being seen. In some works, especially in consolatory contexts, someone’s premature death is presented as advantageous because the dead person is now spared the necessity of viewing misfortunes which the living have to witness. Also, people may be compelled (e.g. by an emperor) to watch evil things; in such a situation they are usually viewers and objects of viewing at the same time, since their gestures and facial expression are carefully observed.
7
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Between medicine and rhetoric: therapeutic arguments in Roman Stoicism

81%
Łapiński K.
ARGUMENT: Biannual Philosophical Journal
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2019
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vol. 9
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issue 1
11-24
EN
In this paper, I intend to focus on some rhetorical strategies of argumentation which play crucial role in the therapeutic discourse of Roman Stoicism, namely in Musonius Rufus, Epictetus, Seneca, and Marcus Aurelius. Reference is made to Chaim Perelman’s view of ancient rhetoric as an art of inventing arguments. Moreover, it is pointed out that in rhetorical education (cf. Cicero, Ad Herennium, Quintilian, etc.) as well as in therapeutic discourse the concept of “exercise” and constant practice play a crucial role.
8
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Poeta i śmierć

72%
Głombiowska Z.
Symbolae Philologorum Posnaniensium Graecae et Latinae
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2016
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vol. 27
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issue 1
143-153
PL
The article concerns Klemens Janicki (1516–1543), a Polish poet who wrote in Latin. The author first presents the character and predilections of the poet (iuvenis iocosus), she also stresses – on the basis of Janicki’s own words – the difference of his fortune when compared with the fortune of Ovid (Naso beatus, the exile and the death). Finally, she analyses his vision of God (Pater blandissimus) and heaven, in which he found consolation in a deadly disease.
9
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Abraham – ojciec wiary

58%
Krasowski A.
Roczniki Liturgiczno-Homiletyczne
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2011
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vol. 2
173-191
EN
Every vocation is the work of God. It is God who gives the grace and everything one needs to fulfil the vocation. So it was in Abraham’s life. Being called Abraham had to follow his way - the way of faith. All this was given to him that he could learn to look at the events of his life not as a pagan but as God Himself.               Allowing the transformation God sends consolation. But He also allows doubts and even sufferings that purify. God acts in certain time continuum and through the definite events. Abraham learns not only to believe in God, but just trust Him. Being put to the test on Moria Mountain he doesn’t hesitate to follow the senseless, from the human point of view, way of life. He has already experienced the great love of God who leads him. Abraham believes God because he has experienced earlier that God gets life out of death! This is the moment when in his deep faith Abraham sees the Resurrection. Being baptized everyone gets vocation to holiness. God also leads us through the way of faith giving us the events we could respond to with the words of Abraham - the words of faith: “God will provide.”
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