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Dio trionfatore. Il motivo della lotta e del trionfo negli scritti di sant’ Ilario di Poitiers
Karczewska, Helena (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2016)
In his teaching, Hilary does not only refer to war terminology, but also quotes the Roman triumphal ceremony. However, he selects those elements of the pompa triumphalis that relate to human internal life giving them spiritual significance. Among those, we can find the Eternal Triumpher, a procession of prisoners, spolia and the distribution of spoils. According to the Bishop of Poitiers, after the battle fought on the cross, Christ had a right to hold a triumph whose form and meaning surpasses the Roman triumph. In His eternal procession, He is accompanied by the saints, prophets and apostles while the death, the devil and evil powers are His captives. The bishop underlines that Christ as the Triumphal Victor brought eternal peace to the world and He invites the believers to share in His eternal triumph.
Droga do wiary w Trójcę Święta. Duchowa autobiografia Hilarego z Poitiers
Karczewska, Helena (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2008)
Hilary in the first book of his work About The Holy Trinity sets his spiritual autobiography which is his way into believing in The Holy Trinity. The bishop from Poitiers starts his search of God from asking questions of the meaning and goal of life. Analyzing different philosophical systems and after words The Holy Bible, he comes to the conclusion that only God is able to feel the tormenting emptiness of the human heart. Hilary’s confession of conversion encourages readers to start together with him the consideration about the Holy Trinity. He stresses that he himself went through everything that was concluded in the work. Hilary’s Spiritual autobiography is also inseparable element of his activities against Arians and shows that only believing into the Holy Trinity a human can reach joy and peace.
Duchowy alfabet w świetle komentarza do Psalmu 118 Hilarego z Poitiers
Karczewska, Helena (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2013)
An important part of Bishop Hilary of Poitiers’ “Treatise on the Psalms” is his commentary on Psalm 118, which can be called a spiritual alphabet. Just as children learn to read by recognizing letters, so believers should learn the faith and come to know God from a spiritual primer. Like an understanding teacher, Bishop Hilary explains in turn each of the different verses of the Psalms and shows their proper understanding. The heavenly primer is designed to be read and its content put into practice. Hilary puts himself in the position of the pupil and at the same time points to God, the Master of spiritual life. On the path to understanding, he also has the help of the Prophet. The purpose of the spiritual alphabet is a Christian education that is based on self‑development and inner transformation. The constant contemplation of the divine mysteries and integrating them into practice makes heavenly elementary knowledge become the continuous work on oneself.
Funkcja wieńców w tradycji antycznej
Karczewska, Helena (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2009)
Wreath has belonged in the ancient tradition Greece and Rome; it had a wide usage in public and private life. In Greece the wreaths were connected with a cult – every deity was in line with different kind of material; sacrifices and altars were crowned. Receiving a wreath was the highest honour for victory in competition or literary agons. The newly-weds and wedding guests were crowned, the wreaths were wearing during symposiums; also a wreath was a common decorative element. In the ancient Rome a wreath was giving as a honourable military mention to soldiers toreward their outstanding deeds. Depending on military merit there were many kinds of wreath. The most important wreath was that which was given to a triumphing person; since August’s times a wreath has been treated as a reign insignia. Christianity has added a new, spiritual meaning to wreaths. As an example of this could be Prudecjus, which 14 hymns were entitled “Peristephanon” (“About a wreath”). Basing on Saint Paul’s Letters and Apocalypse he pointed at a new kind of wreath – a martyrdom wreath. Some Christians were taking an extremely rigorous stand on a crowning custom. One of them was Tertulian, who was rejecting everything which was connected with pagans. He was also an enemy of any dialogue between the Christian and the heathen worlds.
Kult Nemezis w starożytnym Rzymie
Karczewska, Helena (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2015)
In ancient Rome Nemesis, primarily known as a goddess of revenge, was also worshiped as a deity of indignation and punishment. She directed the affairs of men, decided about human happiness and misery, and guarded the law. The cult of Nemesis can be traced back to the fifth century BC Greece, however, it was particularly vivid in Rome, especially at the time of the Empire, when it occupied a special place in Roman religion. Literary sources, as well as iconographic representations present Nemesis as a guardian of the law and order of the state. Nemesis in ancient Rome was primarily a patron of games held in amphitheaters. She became the main object of worship among gladiators and venatores. One of the most interesting representations is, however, an effigy of Nemesis trampling over a lying human body, which became an important element of imperial propaganda, especially during the reigns of Trajan and Hadrian.
Świat jako otchłań morska. Saeculum w nauczaniu św. Hilarego z Poitiers
Karczewska, Helena (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2014)
Saeculum in Hilary’s teaching is a term applied to mankind remaining under the influence of sin and evil spirits. Drawing on Sacred Scripture, the Bishop of Poitiers compares earthly reality to a stormy and bottomless sea or to the depths of the sea, and describes the way that saeculum works: the mild and gentle breezes of the sea symbolize the cunning activities of heretics and violent storms and tempests correspond to the attacks of pagans and evil spirits. By portraying the world as a sea abyss, the bishop points out the nature of saeculum, filled with dangers to man’s faith. At the same time, he tries to persuade believers to work on themselves and indicates how to deal with saeculum. In Hilary’s teaching, faith matters the most in contact with earthly reality. The proclamation of Christ, as well as fasting and prayer, are all useful for the believer. Hilary clearly shows that saeculum contributes to the spiritual development of man, even though it carries with it many risks.