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Journal articles on the topic 'Sant Hieronymu'

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Author: Grafiati

Published: 10 March 2023

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1

Ożóg, Monika. "Saint Jerome and veritas hebraica on the basis of the correspondence with saint Augustine." Vox Patrum 55 (July 15, 2010): 511–19. http://dx.doi.org/10.31743/vp.4353.

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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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2

Sienkiewicz, Edward. "Christology in the writings of Saint Jerome." Studia Koszalińsko-Kołobrzeskie 27 (2020): 293–314. http://dx.doi.org/10.18276/skk.2020.27-16.

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3

Németh, György. "Szent Hilarion és a kocsiverseny." Vallástudományi Szemle 16, no. 1 (2020): 51–58. http://dx.doi.org/10.55193/rs.2020.1.51.

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The conversion from Paganism to Christianity was a slow process. Pagan magic was palpable reality for Christians, and they indeed took the field against it, as it is confirmed by the biography of Saint Hilarion. Hilarion (291–371) was a hermit and the founder of Palestinian monasticism. His biography was written by St. Hieronymus around 390 in Betlehem. Hilarion exorcised demons and healed the sick.

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4

Sales, Érika de Oliveira, Cintia Ferreira Barreto, and Ortrud Monika Barth. "Morfologia polínica de espécies de Euphorbiaceae s.l. arbóreas ocorrentes no Estado de Santa Catarina, Brasil." Hoehnea 38, no. 3 (September 2011): 495–500. http://dx.doi.org/10.1590/s2236-89062011000300007.

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Foram examinadas sete espécies de Euphorbiaceae s.l. que ocorrem no Estado de Santa Catarina, Brasil: Actinostemon concolor, Hieronima alchorneoides, Maprounea brasiliensis, Pachystroma longifolium, Pausandra morisiana, Sapium glandulosum e Sebastiania argutidens. Foram caracterizadas, exceto Pausandra morisiana, por apresentarem grãos de pólen em mônades, isopolares, pequenos a médios, de simetria radial, 3-colporados, oblato-esferoidais a prolatos e de superfície microrreticulada. Pausandra morisiana segue o padrão Croton. Os dados morfométricos mostraram que os grãos de pólen de Hieronima alchorneiodes apresentaram o eixo equatorial bem menor em relação às demais espécies estudadas. Pachystroma longifolium foi a única espécie que apresentou uma nexina mais espessa do que a sexina, o que caracteriza grãos de pólen como sendo mais resistentes a processos de fossilização.

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5

Stępniewska, Alicja. "Wychowanie rodzinne dziewcząt w pedagogice św. Hieronima." Vox Patrum 8 (August 16, 1985): 151–76. http://dx.doi.org/10.31743/vp.10427.

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L’article qui se compose de trois parties. s’occupe des remarques pedagogiques de saint-Jerome concernant l’education primaire de filles a la base surtout de ses deux lettres: “Ad Laetam” et “Ad Gaudentium”.

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6

Kunowska-Porębna, Maria. "Św. Ambroży w literaturze, kulcie i zwyczajach polskich." Vox Patrum 34 (December 15, 1998): 273–300. http://dx.doi.org/10.31743/vp.7382.

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Saint Ambrosius is a well-known personage in Poland, both in national culture and in folklore. The works of the saint were used in sermons at the beginning of sixteenth century by Jan from Szamotuły, Hieronim Powodowski and Stanisław Sokołowski. St. Ambrosius thoughts influenced Kalwin, Nikolau Rej and Jakub Wujek SJ. He was quoted by preachers in the baroque period and in nineteenth century.

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7

Tabacchini, Paolo. "Requiem, or The Temptation of Antonio (Tabucchi)." Biblos, no. 8 (December 5, 2022): 79–101. http://dx.doi.org/10.14195/0870-4112_3-8_4.

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Among the various distorting mirrors that characterize his works, in the novel Requiem, Antonio Tabucchi places an Egyptian saint (St. Antony the Abbot), a Nordic school altarpiece (Hieronymus Bosch’s Temptation of St. Antony) and a postmodern writer (himself), three interdependent elements within the semantic horizon of this work. The article intends to deepen this theme, showing how the investigation of the relationship between factors scattered around the four corners of Europe can prove to be a key to reading this work and, maybe, also shed light on the mechanisms of Tabucchian writing in general.

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8

Czyżewski, Bogdan. "Księga proroka Zachariasza w egzegezie Dydyma Aleksandryjskiego i św. Hieronima." Vox Patrum 67 (December 16, 2018): 85–100. http://dx.doi.org/10.31743/vp.3391.

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The subject of analysis are two biblical commentaries to the Book of the prophet Zechariah. First commentary is written by Didymus of Alexandria. The second is the fruit of saint Jerome’s thought, prince of exegetes. Analysis of these two comments leads us to the conclusion of a very high resemblance of these works. Numerous fragments of a saint Jerome’s comment are convergent with those written by Didymus or are complementary to his interpretation. We get the impression, that Didymus determines the way, after which Jerome goes. Honestly speaking, despite some borrowings from Didymus, Jerome maintains a certain independence even in appreciation of literal interpretation of Scripture. Moreover, in many places he uses philological explanations or just supplements Didymus. We cannot forget, that Jerome asked Dydimus to write this commentary to the Zechariah prophet, and probably that’s why he allowed himself to use it, as he wished to.

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9

Budzanowska-Weglenda, Dominika Łucja. "Victorin de Poetovio – exegete de l’Apocalypse de Saint Jean." Vox Patrum 79 (September 15, 2021): 39–66. http://dx.doi.org/10.31743/vp.12613.

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Celem artykułu jest pogłębienie myśli badawczej nad dziełem Wiktoryna z Poetavium pt. Komentarz do Apokalipsy. Najpierw została przedstawiona krótka biografia tego pierwszego łacińskiego komentatora ostatniej księgi Pisma Świętego, jego twórczość pisarska, następnie jego metoda egzegezy literalno-alegorycznej oraz wybrane zagadnienia charakterystyczne dla teologicznej myśli Wiktoryna: millenaryzm, rolę Osoby Ducha Świętego w Apokalipsie, rozumienie Biblii Starego i Nowego Testamentu jako spójnej całości Słowa Bożego, wiarę Żydów w odniesieniu do Jezusa Chrystusa, a także stosunek egzegety do Państwa Rzymskiego. Zostały poddane analizie fragmenty Komentarza do Apokalipsy, następnie wnioski zebrano, zwłaszcza w dłuższym podsumowaniu artykułu. Oprócz tekstu Wiktoryna odniesiono się do innych tekstów źródłowych, m.in.: Augustyna z Hippony, Kasjodora, Euzebiusza z Cezarei, Hieronima ze Strydonu czy Justyna Męczennika.

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10

Schatkin Hettrick, Jane. "Johann Michael Haydn’s Missa Sancti Hieronymi: An Unusual Eighteenth-Century Tribute to Saint Jerome." Clotho 3, no. 2 (December 24, 2021): 129–44. http://dx.doi.org/10.4312/clotho.3.2.129-144.

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Johann Michael Haydn (1737–1806), court musician to the prince-archbishop of Salzburg, composed the Missa Sancti Hieronymi in 1777, apparently intended to mark the name-day of his employer: 30 September, the feast-day of St. Jerome. Because of its wind-band scoring, this Mass is unique, not only among Haydn’s Masses, but also in the Mass repertoire of Salzburg, and apparently in that of all late eighteenth-century Austria. The present article discusses the environment in which Haydn functioned and its effect on the practice of church music in Salzburg and generally in Catholic Austria. Haydn’s employer, Archbishop Colloredo, was a proponent of Enlightenment thinking. He expressed in his Hirtenbrief of 1782 ideas opposed to the kind of sacred music then prevalent in Austria, in particular, the orchestral Mass. Reflective of the new Gottesdienstordnung promulgated by Emperor Joseph II, the proposed changes include the introduction of congregational hymns in the vernacular and severe reduction in numbers of liturgies and the amount of music allowed in them. Colloredo finds support for his ideas in the writings of St. Jerome and other church fathers. Given Haydn’s strong Catholic faith and dedication as a composer of sacred music, the article suggests that although he wrote the Missa as a dutiful servant of his employer, he meant it above all as a tribute to St. Jerome.

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11

Ożóg, Monika. "Podróże mnichów i duchownych w świetle pism świętego Hieronima." Vox Patrum 57 (June 15, 2012): 453–68. http://dx.doi.org/10.31743/vp.4145.

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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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12

Ortega Mentxaka, Eneko. "S. Ignatius vulneratus et conversus est. Los tipos iconográficos ignacianos de la herida y la conversión en sus fuentes literarias y gráficas." IMAGO. Revista de Emblemática y Cultura Visual, no. 12 (January 28, 2021): 33. http://dx.doi.org/10.7203/imago.12.16807.

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ABSTRACT: The cycle that narrates the process from the wound to the conversion of Ignatius of Loyola had, from its origins, a decisive importance for the Society of Jesus, since it was understood as the second birth of its founder. The genesis of the three iconographic types that form this cycle —Vulneratur, Sanatur à S. Petro and Legit libros pios— must be sought in the Vita written by Pedro de Ribadeneyra (1572) and in its subsequent graphic dissemination in the works of Pieter Paul Rubens (1609) and the Galle brothers (1610). After the canonization of St. Ignatius, Jesuit residences were filled with pictorial series that, in many cases, included representations of these iconographic types, which sought to spread devotion of the saint and depict him as a model to imitate. KEYWORDS: Ignatius of Loyola; Wound in Pamplona; Apparition of Saint Peter; Conversion; Pieter Paul Rubens; Theodoor Galle; Hieronymus Wierix; Iconography; Society of Jesus; Baroque. RESUMEN: El ciclo que narra el proceso de la herida a la conversión de Ignacio de Loyola tuvo, desde sus orígenes, una destacada importancia para la Compañía de Jesús, pues supuso el segundo nacimiento de su fundador. La génesis de los tres tipos iconográficos que componen este ciclo —Vulneratur, Sanatur à S. Petro y Legit libros pios— hay que buscarla en la Vita escrita por Pedro de Ribadeneyra (1572) y en su posterior difusión gráfica a través de las obras de Pieter Paul Rubens (1609) y los hermanos Galle (1610). Tras la canonización de san Ignacio, los domicilios jesuíticos se llenaron de series pictóricas que, en muchos casos, incluían representaciones de estos tipos iconográficos, las cuales buscaban propagar la devoción por el santo y mostrarlo como modelo a imitar. PALABRAS CLAVES: Ignacio de Loyola; Herida en Pamplona; Aparición de san Pedro; Conversión; Pieter Paul Rubens; Theodoor Galle; Hieronymus Wierix; Iconografía; Compañía de Jesús; Barroco.

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13

Korondi, Ágnes. "Saint Jerome as a Model and Author for Nuns in Early Hungarian Texts." Clotho 3, no. 2 (December 24, 2021): 147–64. http://dx.doi.org/10.4312/clotho.3.2.147-164.

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Saint Jerome was a prominent figure in the Hungarian-language literature prepared mainly for nuns in the last decade of the fifteenth and the first decades of the sixteenth century. A Dominican codex contains two legends about him (one of them is the translation of Pseudo-Augustine’s Epistola ad Cyrillum de magnificentiis beati Hieronymi), while a Franciscan manuscript preserved the Hungarian version of the Regula monachorum attributed to Jerome. The Franciscan András Nyujtódi represented the Church Father as a model teacher and translator when quoting the great biblical philologist’s dedicatory lines to the Book of Judith in his translation of the same biblical book, which this Transylvanian friar prepared as a private reading for his sister, a Franciscan tertiary. Another self-proclaimed follower of Jerome’s translating activity was an anonymous Carthusian monk, who mentioned the Slavic Bible and liturgy prepared by the saintly scholar. – The paper presents the texts by and about Jerome, which can be found in the not very extensive late medieval Hungarian-language literature, and traces the image of the saintly author as represented for the audience of the corpus produced for Observant Dominican and Franciscan nuns, tertiaries, and in a few cases perhaps laypersons.

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14

Rabil, Albert, Pietro Paolo Vergerio, and John M. McManamon. "Pierpaolo Vergerio the Elder and Saint Jerome: An Edition and Translation of Sermones pro Sancto Hieronymo." Sixteenth Century Journal 31, no. 3 (2000): 825. http://dx.doi.org/10.2307/2671103.

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15

Backus, Irena Dorota. "Pierpaolo Vergerio the Elder and Saint Jerome: An Edition and Translation of Sermones pro Sancto Hieronymo (review)." Catholic Historical Review 86, no. 3 (2000): 504–6. http://dx.doi.org/10.1353/cat.2000.0004.

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16

Stacey, Peter. "Pierpaolo Vergerio the Elder and Saint Jerome: An Edition and Translation of Sermones pro Sancto Hieronymo, John M. McManamon." English Historical Review 116, no. 465 (February 2001): 162–63. http://dx.doi.org/10.1093/enghis/116.465.162.

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17

Stacey, P. "Pierpaolo Vergerio the Elder and Saint Jerome: An Edition and Translation of Sermones pro Sancto Hieronymo, John M. McManamon." English Historical Review 116, no. 465 (February 1, 2001): 162–63. http://dx.doi.org/10.1093/ehr/116.465.162.

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18

Botterill, Steven. "Pierpaolo Vergerio the Elder and Saint Jerome: An Edition and Translation of "Sermones pro Sancto Hieronymo". John M. McManamon." Journal of Religion 81, no. 1 (January 2001): 123–25. http://dx.doi.org/10.1086/490779.

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19

Woolfson, Jonathan. "Pierpaolo Vergerio the elder and Saint Jerome. An edition and translation of Sermones pro Sancto Hieronymo. By John M. McManamon SJ (Medieval and Renaissance Texts and Studies, 177.) Pp. xvii+402+5 ills. Tempe, AZ: Arizona Center for Medieval and Renaissance Studies, 1999. £31 ($36). 0 86698 2191." Journal of Ecclesiastical History 52, no. 2 (April 2001): 338–96. http://dx.doi.org/10.1017/s0022046901514931.

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