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Pismo święte o działalności złego ducha

100%

KOWALCZYK A.

Studia Gdańskie

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2004

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issue 17

57-71

EN

Authors of the OT assumed the existence of the demons. They show them as creatures competing with the God and trying to conduct man to the evil, but they define neither their nature nor their relation to the God. Reflections of the Authors of the OT head toward discovering the source of all evil in the demons. In the Book of Wisdom, which was written in the first century before Christ, we can read: But by the envy of the devil, death entered the world (Wis 2,24). The NT gives the more developed teaching about the demons. In the Gospel narratives about the temptation of Jesus the Satan is shown as a very intelligent person who possesses big power and lusts for idolatry. According to the Synoptical Gospels the fight against the Satan is the essential characteristic of the Jesus activity similarly to the preaching of Good News and healing of sick people. Jesus gets the demons out the demoniacs, He orders Apostles to do the same and announces, that all believers will posses power over the demons. According to Jesus exorcisms will be the signs of the forthcoming reign of God. The activity of the devil is mentioned by saint Paul Apostle in his letters. He thinks that the obstacles in the preaching of the Gospel, confusions in communities and rejection of the Word of God are the result of the Satans ruse. The Apostles Peter and Jacob call on believers to be vigilant in the battle against the devil. The activity of the demons is also mentioned very often in the works of saint John. In his Gospel Jesus calls Satan the father of lies and because of the influence that he exerts on the world the worlds prince. In the First Letter John Apostle writes that the aim of Jesus coming to the earth was the destruction of the devils works. From the chapter twelve in the Revelation on John shows the battle of the God and Church against the Satan. This battle will be finished on the day of the Last Judgment. The battle will not be free from dramatic episodes, there will be victims on the part of the saints, the Satan will delude the world by means of the signs, but Jesus and His Church will achieve the final victory.

2

ARGUMENTY ZA I PRZECIW PIERWSZEŃSTWU EWANGELII MARKA

100%

KOWALCZYK A.

Studia Gdańskie

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2000

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issue 13

37-48

EN

The scholars who accept priority of Mk base generally on five arguments: (1) near whole the material of Mk is found in Matt; (2) the composition of the synoptic gospels is very similar; (3) in some fragments of the synoptic gospels the order of the pericopes is the same, and where it is different, one of the synoptics accords with Mk; (4) the language and style in Mk is simple one; (5) the content of some pericopes. However against these arguments there are other arguments. Ad 1) Twenty-eight of Markan verses do not found in others synoptics. Ad 2) Similar composition of the synoptic gospels from the account of the baptism of Jesus not must point at the priority of Mk. It is probable that Mark removed two first chapters of the Matthean gospel because of account of the birth of Jesus did not fit to his conception of the gospel as the apostles' testimony about Jesus. Ad 3) The order of the pericopes in the synoptic gospels can be explained in three ways. Ad 4) There are fragments in Mk where Mark evidently corrected the Matthean text. Ad 5) There are in Mk some fragments more developed than in Matt, for example: Mk 7,24-30. Against the priority of Mk shows the fact that some redactional characteristics of Mk did not found in Matt neither in Łk but the characteristics of the language of Matt and Łk are found in Mk.

3

PRZYCZYNY ZWIĘZŁOŚCI MATEUSZOWYCH OPOWIADAŃ O CUDACH

100%

KOWALCZYK A.

Studia Gdańskie

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2001

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issue 14

79-98

EN

It is emphasized that the narratives of miracles in Matt are very sober and schematic and this fact is usually explained by a literary genre. It is claimed that Matthew used the scheme of miracle's narratives known in his time. But it does not me convince. We know that the accounts of Jesus' miracles in Gospel of John are of other literary form: they are developed and psychologically deep. Furthermore it is not truth that the narratives in Matt are schematic. With the help of detailed analysis of all Matthew's narratives of miracles I try to define the elements of these narratives. It turned out that there are twenty elements in these narratives - obviously not all in each of them. So it is hurt to speak of some scheme used by Matthew. I also have looked links or similarities between these narratives and the miracle narratives in the Pentateuch and the Book of Joshua.I have found such the links in 18 cases on 22. It is important that aforementioned similarities are found in the same order in Matt and in Pentateuch and Book of Joshua. It not be an coincidence. It should be affirmed that Matthew placed the miracle narratives in his Gospel in relation to the similar miracle's narratives in the Pentateuch and the Book of Joshua. It is linked to Moses and Joshua typology that characterizes all his Gospel. According to him Jesus is a new Moses a new Joshua and His miracles should be similar to the miracles of them, or should be fulfilled the prophecies of the miracles. The accounts of the miracles in Matt are sober because the evangelist wants the reader to concentrate on these elements that link the GospeFs narrative to the narrative in the Pentateuch and the Book of Joshua. The narrative developed would blackout the typological sense of the miracle. Then the very reason of the soberness of Matthew's accounts is not literary genre but Moses and Joshua typology.

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Pismo święte o działalności złego ducha

ARGUMENTY ZA I PRZECIW PIERWSZEŃSTWU EWANGELII MARKA

PRZYCZYNY ZWIĘZŁOŚCI MATEUSZOWYCH OPOWIADAŃ O CUDACH