Wyniki wyszukiwania - Biblioteka Nauki

1

Autoproscoptae, Bogomils and Messalians in the 14th Century Bulgaria

100%

Wolski J. M.

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tom 4

233-241

EN

This paper discusses the use of the names of heresies: bogomilism, messalianism and the heresy of autoproscoptae in 14th century Bulgarian sources. The author underlines that the names of bogomilism and messalianism do not always refer to dualism. Two wider unknown examples of such use of the name “messalinism” are recalled. In the Pseudo-Zonaras Nomocanon (CIAI 1160), the name “messalianism” is treated as being equal to the “heresy of autoproscoptae”. In the Rule for hermits, messalians are presented not as heretics, but as monks disregarding their rules.

2

Rachunki prepozyta klasztoru św. Ducha de Daxia w Krakowie Macieja Regiomontanusa z lat 1570–1591. Świat ludzi i rzeczy

100%

Przybyłowicz O. M.

Roczniki Dziejów Społecznych i Gospodarczych

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2015

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tom 75

PL

The account book of the Prepositor of the Monastery of the Holy Spirit de Saxia, Maciej Regiomontanus, from the years 1570–1591. People and things (Summary)The article analyses the oldest surviving account book of the Monastery of the Holy Spirit de Saxia. Dating from the latter half of the sixteenth century (1570-1591), the manuscript was written by Regiomontanus of Konigsberg. It is a valuable document, although the records it contains concern only expenditures. Not only is it more than four hundred years old but the expenditures were recorded over a very long period. Except for the Latin headings of particular sections of the expenditures, Regiomontanus relied on Polish for recording the data. It is an interesting detail which – especially in view of the fact that the register was kept by a clergyman – proves that in the latter half of the sixteenth century the national language began to grow in importance. The source shows the community oriented toward offering assistance to the needy in the big city. It provides information about the money spent on the congregation as well as on the hospital and the monastery school, shedding light on the social bonds formed by the monks both within the Monastery and through their contacts with the outside world, with the inhabitants of the city, especially those who rendered services to the whole community or who supported the Order fi nancially.

3

Pochodzenie i poczucie wspólnoty regionalnej wśród mnichów na Pustyni Judzkiej w V i VI wieku - na podstawie "Żywotów mnichów palestyńskich" Cyryla ze Scytopolis.

100%

Twardowska K.

In Gremium. Studia nad Historią, Kulturą i Polityką

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2013

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tom 7

27-34

EN

The work by Ciri of Scythopolis titled 'The lives of Monks of Palestine' is an irreplacable source of knowledge to reveal a range of aspects connected with the beginning and flourishing of monasticism in he Judaean Desert. Palestinian monasticism, multi-ethnic in its source, managed to preserve its cosmpolitism at the time of its greatest development that took place in 6th century. Monks came from area of whole Empire, however among monks in the Judaean Desert, there dominated those who derived from Asia Minor and other areas of the eastern part of the Empire. We easily notice both regional and family bond among them.

4

Die wichtigsten Grundsätze der Spiritualität der monastischen Bewegungen in der ägyptischen Wüste in der Satzung der Kongregation der Schwestern der Armen der Unbefleckten Empfängnis der Heiligen Jungfrau Maria Einleitung

100%

Žemaitis K.

Studia Ełckie

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2020

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tom 22

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nr 2

219-226

EN

Blessed Jurgis Matulaitis, the revival of the Marian monastery, established a new womenʼs monastery – Congregation of the Poor Sisters of the Immaculate Conception of the Blessed Virgin Mary in 1918, which was approved by those days Bishop Antanas Karosas on October 15of the same year. The regulations of the monastery were also approved at that time. The purpose of this congregation was to help the little ones, so the nuns among people were soon called simply the Sisters of the Poor. The thoughts of the Desert Fathers and the experience of their monastic life are very much in harmony with the Congregation statements of the Poor Sisters of the Immaculate Conception of the Blessed Virgin Mary. The monastery, having preserved the basic principles of the monastic spirituality formed in the Egyptian desert – solitude, asceticism and prayer – implemented them in new times and under new conditions, but no longer with drawn from society, but having created a kind of desert oasis surrounded by people.

5

Nowe czasopismo naukowe „Hereditas Monasteriorum”

100%

Kośka M.

Miscellanea Historico-Archivistica

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2013

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nr 20

279-281

6

Taming Eschatology: The Case of Silja Walter OSB

88%

Sawicki B. Ł. , Tacchinardi C.

Polonia Sacra

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2022

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tom 26

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nr 1

7-36

PL

This paper examines the eschatological themes in the series of poems, The Dance of Obedience or the Straw Carpet, written by the Benedictine nun Silja Walter (1919–2011) - Sr. Hedwig OSB from the Swiss monastery of Fahr. This series of poems is particu- larly representative for the poet’s work as it combines her monastic experience with her personal poetic reading of the Bible in the spirit of lectio divina. These two sourc- es give the analyzed poetry a particular theological quality, originally combining spiritual and dogmatic elements. Having presented the biographical and monastic context of the set in question, the authors show the form, connections and dynamism of the eschatological themes present in the discussed poetry. In conclusion, referring generally to the entirety of Walter’s work, they show the anthropological value of her approach to eschatology, which, in accordance with the title of the article, can be defined as bringing eschatological themes closer to everyday existential experience. This effect is possible thanks to the original use of poetic language.

7

San Bernardo y el amor cortés

88%

Gilson É.

Studia Gilsoniana

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2021

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tom 10

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nr 2

411-446

EN

The author discusses the problem of whether there is any interrelation between Cistercian mysticism, in St. Bernard of Clairveaux’s time, and courtly love. He concludes that cortly love and the Cistercian conception of mystical love are two independent products of the civilization of the twelfth century. They express the different surroundings in which they were respectively born; the one codifying life as led in a princely court, and the other expressing what men make of it in a Cistercian monastery. Undoubtedly the vocabulary of the one might be helped out with terms borrowed from the other, but since it is necessary to renounce the one of these loves before embracing the other it is not to be wondered at that no definite concept exists that is common to both. When Cistercian love would enter into profane literature it could do so only by driving out courtly love and taking its place. St. Bernard, in turn, may have largely contributed to the decadence of the courtly ideal, but never in him could it have found its inspiration.

8

Nunnery Life in 16th Century Wallachia – Muşa/Magdalina before and after Taking Vows

88%

Ilie L. M.

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2022

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tom 12

443-454

EN

The Wallachian monasteries are very well documented in the 16th century, but the life of nuns or monks after joining the monastery is a lesser-known aspect. Various details can be found in the life of a noblewoman (taking the name of Mușa), who decided to become a nun (Magdalina) during the first years of the 16th century. Mușa’s life before entering the monastery is not very well known. Although many researchers tried to link her to the Craiovescu family, one of the most influential families in Wallachia at that time, this paper argues against this opinion. The historical sources describe her as a relative of a Wallachian nobleman, Cârjeu, and as the wife of Hamza, another important nobleman from the first decades of the 16th century. Mușa took vows in the monastery, which she built, and even after she became a nun, she preserved some of her former habits. Thus, the nun Magdalina kept in her possession villages and Roma families, which she donated to different monasteries, a widespread situation in the Byzantine monasticism. Although the sources did not describe her everyday life as a nun, they documented her relations with the political and ecclesiastical elites.

9

The utility ware assemblage from the hermitage in tomb MMA 1152 in West Thebes. Selected issues, provisional characteristics, research methodology

75%

Górecki T.

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2017

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tom 26(1)

749-772

EN

The text concerns a pottery assemblage from one isolated site (a hermitage installed inside a Pharaonic tomb) in Sheikh Abd el-Gurna, inhabited by monks from the end of the 5th to the beginning of the 8th century. The specific nature of the place, that is, its isolation, rocky terrain and lack of clear stratigraphy, called for different research and documentation methods compared to those used on extensive settlement sites. Less attention was paid to taxonomic research in favor of observations regarding the function and importance of vessels in the everyday life of the monks living in the hermitage, a reconstruction of their dietary habits and the nature of the work that they did.

10

Qatar-Sudan Archaeological Project: Excavations at the Ghazali monastery from 2014 to 2016

75%

Obłuski A. , Ciesielska J. , Stark R. , Chlebowski A. , Misiurny A. , Żelechowski-Stoń M. , el-Din Mahmoud Z.

Polish Archaeology in the Mediterranean

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2018

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tom 27(1)

245-271

EN

The excavation report covers eight months of fieldwork at the site of Ghazali, which resulted in the clearing of the entire monastery and the discovery of three annexes located on the north and west of the complex. The spiritual part of the monastery included two churches located in the southeastern corner of the complex, a household compound on the west side and a refectory and dormitory in between. Conservation work focused on the reconstruction and restoration of water storage installations in Room Y, as well as north of the North Church. Excavation outside the monastic walls brought the discovery of an iron smelting area with several well-preserved furnaces. Exploration of the monks’ cemetery uncovered regular box superstructures and an intriguing variety of substructures from simple vertical pit tombs to elaborate vaulted chambers.

11

Współczesne zasady chronobiologii stosowane we wczesnośredniowiecznych wspólnotach monastycznych na podstawie reguł Augustyna z Hippony, Cezarego z Arles i Benedykta z Nursji

75%

Cyrek O.

Poznańskie Studia Teologiczne

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2012

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nr 26

119-142

EN

The article describes the daily schedule of monks who live according to the rules of Augustine of Hippo, Caesarius of Arles and Benedict of Nursia based on the principles of chronobiology.The authors of the monastic rules took into account not only the external conditions, the prevailing climate, but also the natural predisposition of the human body. Monks have to adapt to changes during the year, because they know that the length of night and day changes in each season of the year. Monks carry out their work and adapt well to time-related circadian succession of the cycles of light and darkness. They devote the remaining hours to physical work and other activities of a spiritual or intellectual character. Usually, they arraged their daily schedule in such a way that they could easily perform all their duties.The founders of the rules took into account the body’s natural needs and showed considerable psychological knowledge because they wanted the monks to do nothing contrary to nature and to the maintenance of their health. Although they set the appropriate hours of performing physical labor, engaging in intellectual pursuits, or prayer, they did not always stick to these rules and if necessary, used dispensation.Keywords

12

Two dated Coptic epitaphs from Dongola

75%

van der Vliet J.

The Journal of Juristic Papyrology

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2018

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nr 48

321-330

EN

First edition of two funerary stelae from the Monastery on Kom H, Dongola, inscribed in Sahidic Coptic. Both stelae show interesting textual features and bear absolute dates that assign them to the third quarter of the eighth century.

13

L’insegnamento monastico geronimiano (continuazione)

75%

Degórski B.

Vox Patrum

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2000

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tom 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.

14

The Evolution of the Female Diaconate in the Legislation of Gallic Synods in Late Christian Antiquity

75%

Bider M.

Roczniki Nauk Prawnych

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2017

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tom 27

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nr 2 English Online Version

79-108

EN

The reconstruction of the canonical structure of the female diaconate in Gaul in the period between the fourth and sixth centuries runs into serious difficulties due to the scarcity of extant legal sources. The legislation of the six Gallic synods, which thoroughly dealt with the question of deaconesses, has survived until today. The synodal agenda also included issues related to the determination of the canonical status of widows and consecrated virgins, from amongst whom candidates for Gallic deaconesses were recruited. The crystallisation of the legal norms governing the female diaconate took place in the context of the ongoing Priscillian disputes and the emergence of the monastic movement. Despite the continued opposition towards the phenomenon of ordination of deaconesses expressed by the synods to come, such women certainly were still present in Gaul in the 6th century, as evidenced by the preserved literary and epigraphic materials. Due to the evolution of the term “diaconal” in the 6th century, the term acquired an additional meaning, namely “wife of a deacon.”

15

European Humanism and Benedictine Monasticism. Around Selected Statements of Benedict XVI

71%

Kiejkowski P.

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nr 36

137-150

PL

Josef Ratzinger problem trwałych fundamentów europejskiego humanizmu uczynił jednym z najważniejszych w swojej pracy naukowej i duszpasterskiej. Powołany na Stolicę Piotrową wybrał imię Benedykta XVI, wskazując świętego Opata z Nursji jako szczególnego patrona swojego pontyfikatu. W opracowaniu omówiono dwie cenne wypowiedzi papieża Ratzingera ukazujące relacje pomiędzy europejskim humanizmem a benedyktyńskim monastycyzmem. Pierwszą z nich jest przemówienie Benedykta XVI wygłoszone w czasie spotkania z ludźmi kultury w Kolegium Bernardynów w Paryżu 12 września 2008 r. Drugą jest tekst Kryzys kultur, w którym papież emeryt przedstawia opata Benedykta i jego sposób życia jako adekwatną odpowiedź na współczesny kryzys humanizmu europejskiego. Poszukiwać na pierwszym miejscu Boga, uwrażliwiać sumienia na wierność prawdzie, wskazywać drogi wolności, która opowiada się za dobrem i pięknem, to powołanie benedyktyńskich mnichów a zarazem konieczny warunek integralnego humanizmu, twórczego rozwoju kultury europejskiej.

EN

Josef Ratzinger has made the problem of the solid foundations of European humanism one of the most important in his scientific and pastoral work. Called to the Holy See, he chose the name Benedict XVI, indicating the Saint Abbot of Nursia as the special patron of his pontificate. In this study two valuable statements of Pope Ratzinger are discussed, showing the relationship between European humanism and Benedictine monasticism. The first is the speech of Benedict XVI during a meeting with people active in culture at the Bernardine College in Paris on September 12, 2008. The second is the text Crisis of cultures, in which the Pope pensioner presents Abbot Benedict and his way of life as an adequate response to the contemporary crisis of European humanism. To seek God in the first place, to sensitize conscience to trueness, showing the paths of freedom, which advocates good and beauty, is the calling of Benedictine monks and at the same time, a necessary condition for integral humanism, the creative development of European culture.

16

Cesarskie prawodawstwo zakonne sprzed Kodeksu Justyniana Wielkiego

63%

Lewandowicz J.

Łódzkie Studia Teologiczne

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2018

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tom 27

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nr 2

135-153

EN

Since Constantine the Great Caesar law started to play a double role in the world where Christians lived. It regulated the laws of a lay community – which aimed at the worldly objectives but also the life of the Church herself, whose basic objectives are directed towards the supernatural sphere. It was a kind of ius commune which shaped the collection of legal norms according to the Christian perspective. Till the times of Justinian I Caesar norms in relation to monastic life were directed by the need of the hour. Their formation, however, gives some idea what in the eyes of rulers was a problem which was necessary to solve on the border of monasticism and the life of a lay community. Depending on the regulation subject we can classify a group of laws applying to the people who had to perform public duties, then to the people who did not enjoy full freedom (slaves, coloni), married couples, then laws regulating the discipline of monastic life in monasteries and laws applying to monks and monasteries in a lay community (particularly regarding system of justice, property law and public order).

17

Prawosławne ośrodki życia monastycznego na Ziemi Drohiczyńskiej

63%

Demczuk M.

ELPIS

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2022

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nr 24

97-102

EN

The religious past of the Polish Autocephalous Orthodox Church is very rich. Monasticism is an indispensable element of the tradition and life of the Orthodox Church. One of the conditions to have autocephaly in the Orthodox Church is having monasteries. Therefore, none of the Orthodox churches can be independent and fully formed without a steady state. Monasteries are the spiritual school for bishops. In this article was presented the genesis of the monastic life in the Drohiczyn Region. There was briefly discussed the meaning of monastic life in Orthodoxy. Also attention was focused on the development of the Orthodox Church in Drohiczyn. There was presented the history of the creation of the Monastery of the Transfiguration of the Lord, the Monastery of St. Spirit in Drohiczyn and the Monastery in Wirów.

PL

Przeszłość zakonna Polskiego Autokefalicznego Kościoła Prawosławnego jest bardzo bogata. Monastycyzm stanowił i stanowi nieodzowny element tradycji i życia Kościoła Prawosławnego. Aby uzyskać autokefalię, należy posiadać klasztory, jest to jeden z warunków, które musi spełniać Kościół Prawosławny. Dlatego też żaden z lokalnych Kościołów Prawosławnych nie ma prawa do kanonicznej niezależności i nie może być w pełni sformowany bez stanu zakonnego. Bowiem to klasztory są właśnie szkołą duchową przyszłych biskupów. W niniejszym artykule omówiona została geneza życia monastycznego na Ziemi Drohiczyńskiej. Omówione zostało pokrótce znaczenie życia monastycznego w prawosławiu. Przedstawiono początki życia monastycznego na Ziemi Drohiczyńskiej – przenikanie chrześcijaństwa. Uwaga skupiona została na rozwoju Prawosławia na terenie miasta Drohiczyna. Omówiona została historia powstania Monasteru Przemienia Pańskiego, Monasteru Św. Ducha na terenie Drohiczyna oraz Monasteru w Wirowie.

18

Sztuka modlitwy w doświadczeniu filokalistycznym Emiliana (Vafeidisa) Simonopetrity

63%

Borkowski A. , p. , Ławreszuk M. , Kostiuczuk J. , Ignatiuk K. , p. , Ławreszuk M. , Ignatiuk K.

ELPIS

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2017

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nr 19

PL

Starzec Emilian określa modlitwę charyzmą, niebiańskim radosnym spotkaniem i komunią Boga z człowiekiem. Sztuka modlitwy w doświadczeniu filokalistycznym starca jest uzależniona od stanu naszego umysłu, który powinien być czysty, pozbawiony wszelkiej obcej treści w oczekiwaniu przyjścia Boga. Prawdziwa modlitwa odrzuca wszelki smutek i małoduszność, zaś ramki prawa w których może zaistnieć są określane przez pokój, ciszę, spokój ducha, absolutne wyciszenie i milczenie. W rzeczywistości modlitwa nie jest czymś, co czyni sam człowiek, jedynie to rozpoczyna, tego pragnie, ale wypełnia ją Duch Święty. Modlitwa jestnaszą powszednią powinnością życiową. O sukcesie podczas modlitwy możemy mówić wówczas, gdy stanie się naszym miejscem schronienia. W swym nauczaniu starzec rozróżnia czynniki wewnętrzne i zewnętrzne, które mają wpływ na modlitwę. Do pierwszych zalicza stan naszego ducha i jego związek z Bogiem, zaś modlitwę określa mianem homilii umysłu, oddechem ducha, pokłonem oddawanym Bogu. Do drugich zalicza wiedzę o różnych sposobach modlitwy, niezbędną do mistycznego natchnienia przez Ducha Świętego. Takimi są uczestnictwo w liturgii Bożej, modlitwa nieustanna, jezusowa i własna, reguła modlitewna, rozważania w skupieniui wyciszeniu. Modlitwa nie izoluje się sama w sobie, ale pozostaje w ścisłym związku z uczestnictwem w nabożeństwach, dziękczynieniem, czuwaniem, w celu pokonania cielesnych namiętności. Starzec przestrzega przy tym, aby modlitwa nie stała się powodem odizolowania, ponieważ wówczas stanie się kłamliwą i nieszczerą. Modlitwa nie jest pracą umysłową która męczy, ale jest pełnią dynamizmu nakierowanego na Boga.

19

Ghazali 2012: preliminary report

63%

Obłuski A. , Ochała G. , Bogacki M. , Małkowski W. , Maślak S. , ed-Din Mahmoud, Zaki

Polish Archaeology in the Mediterranean

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2015

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tom 24(1)

431-442

EN

The medieval monastery at Ghazali in Sudan was excavated in part by the Sudan Antiquities Service in 1953 and 1954, and is one of the best preserved archaeological sites in the country. A new project of the Polish Centre of Mediterranean Archaeology, University of Warsaw, and the National Corporation of Antiquities and Museums of Sudan revisited the ruins with a site presentation project coupled with excavation geared to bringing out a final publication of the remains, which are of utmost importance for studies of medieval Nubian history. Site surveying (including geophysics) and mapping occupied most of the short season in 2012, but some unexpected discoveries were also made.

20

Od inspiracji monastycznych do socjologicznych badań nad zakonami i klasztorami

63%

Jewdokimow M.

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2017

|

nr 4(227)

209-227

PL

Artykuł jest próbą przedstawienia i dyskusji wybranych socjologicznych i innych podejść do wątków i inspiracji monastycznych. Artykuł podzielony jest na dwie części. Pierwsza skupia się na tych socjologicznych teoriach, w których znaleźć można monastyczne inspiracje: teoriach nowoczesności Maksa Webera, Michela Foucaulta, Talcotta Parsonsa oraz instytucji totalnej Ervinga Goffmana. Drugą część stanowi przegląd współczesnych tekstów w zakresu socjologii monastycyzmu (Jean Séguy, Danièle Hervieu-Léger, Isabelle Jonveaux, Stefania Palmisano i krótko polscy autorzy).

EN

The aim of the paper is to present and discuss selected sociological and other approaches to monastic issues and monastic inspirations. The paper is divided into two parts. Part one focuses on sociological theories in which one may ﬁnd monastic inspirations: Weber’s, Foucault’s and Parsons’ theories of modernity and Goffman’s total institution. The second part is a review of selected, contemporary texts from emerging subﬁeld of sociology of monasticism. I refer to Jean Séguy, Danièle Hervieu-Léger, Isabelle Jonveaux, Stefania Palmisano and, brieﬂy, to Polish authors.