Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Results found: 5

first rewind previous Page / 1 next fast forward last

Search results

Search:
in the keywords:  BIBLICAL EXEGESIS
help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
1

Cezarego z Arles (470/471-542/543) rozumienie symboli Apokalipsy św. Jana Apostoła (1-9)

100%
Kimsza R.
Rocznik Teologii Katolickiej
|
2012
|
vol. 11
47-60
EN
Caesarius of Arles lived and worked at the turn of the 5th and 6th century. He is the saint of the Catholic Church from the period of early Christianity. The themes of his literary work are related to biblical exegesis and Christian asceticism. One of his comments is the biblical explanation of Revelation according to John the Apostle. The author explains the meaning of the symbols that were the subject of the vision of the author of the last book of the Bible. They relate to Jesus Christ - the Church, Satan, and people.
2

A-MYSTICAL MESSIANISM OF EARLY KARAITES: RATIONALIST APPROACH TO BIBLICAL EXEGESIS (A-mistyczny mesjanizm wczesnych Karaimów: racjonalistyczne podejscie do egzegezy biblijnej)

100%
Zawanowska M.
Kwartalnik Historii Żydow
|
2009
|
issue 2(230)
141-161
EN
Messianism, understood as faith in the coming of a Messiah who will usher in a better future and complete the work of redemption has little in common with the recognition of suprasensory, direct contact with the deity, proclaimed by mystics. In practice, both these currents often occurred in the Judaic faith. Both the numerous mystics and many followers of Messianism were inclined to believe that the allegorical interpretation of the divine word contained in the Revelation could lead to true acquaintance with the Creator and his plans for mankind. The article attempts to show how the Karaite movement, which certainly was one of the most powerful Jewish messianic movements in the Middle Ages, condemned any manifestations of mysticism, both in the form of mystical union with the Lord and the possibilities of getting to know Him thanks to an allegorical interpretation of the Scriptures. To this end, analyses were made of Biblical commentaries of the leading Karaite exegetes from the so-called Golden Age (10th-11th centuries). Most of the analysed works have not been subject to critical editions yet and are only accessible in the form of manuscripts written in the Judeo-Arabic language. The authors of the commentaries represent various hermeneutic approaches. However, what all of them have in common is the prevalence of a rationalist element in the approach to exegesis and an attempt to come up with a scientific interpretation of the holy writings and the rejection of all exoteric, 'deeper' meanings and interpretations of the Scriptures.
3
Content available remote

ŠIMON PETR V LK 5,1–11

100%
Mareček P.
Studia theologica
|
2012
|
vol. 14
|
issue 4
1–18
EN
The purpose of the paper “Simon Peter in Luke 5:1–11” is, on the one hand, to point out the importance of the call of the first disciples of Jesus in Luke 5:1–11 in the structure of the Gospel of Luke and on the other hand to present the main characteristics of the portrait of Simon Peter in Luke 5:1–11 and its significance in the Third Gospel. The story in Luke 5:1–11, which may be considered a programmatic text of the Gospel of Luke, focuses on the person of Simon Peter, Jesus’ disciple, who has a prominent status among the apostles in the gospel. This event is closely connected with the teaching and miraculous activity of Jesus with which he inaugurated his public ministry in Nazareth (Luke 4:16–30: teaching activity) and Capernaum (Luke 4:31–41: miraculous activity) and which is a characteristic feature of his entire ministry in the Judean country (Luke 5:1–19:27). This story illustrates, via the person of Simon Peter, how the call is connected on the one hand with the actively displayed attitude of faith/trust towards the authority of Jesus and the power of his word and on the other hand with the profession both of one’s own sinfulness and of Jesus’ dignity.
4

THE ART OF THE ICON IN THE FACE OF EVIL (Sztuka ikony wobec zla)

75%
Paprocki H.
Ikonotheka
|
2008
|
vol. 21
69-80
EN
Among basic issues facing Christianity was the question of the existence of evil in the universe. The usual answers were given from the point of view of Christian philosophy and theology. It is, however, worth investigating whether the problem of evil found its reflection also in the Christian iconography linked with the art of the icon. An icon, as it attempts to combat limitations connected with the material, sensual perception, presents the reality of the Kingdom of God to human eyes. Its existence is based on the principle that in every human being there is an image of and similarity to God. An icon presents the reality of the restored divine image in a human being and therefore refers to the eschatological completeness. By showing the reality of salvation an icon creatively breaks down the evil and destruction brought about by sin. The art of the icon imparts an impression of how the human body shall look after resurrection.Therefore, it is not directed backwards towards the earthly Paradise or history - it is directed forward, to the future, to the Kingdom of God. The entire interior decoration of an Orthodox church is to present transcendent reality, and the iconographic program of the temple is subordinate to this principle. Thus, by looking at a human image in an icon, the viewer is supposed to see God in whose image Man was created. An icon, therefore, has no independent existence, but only leads to the beings in themselves - it attests to the existence of a certain form of the Second Coming in the world of today. The image of Christ, who deigned to take human body, leads to the image of the infinite God. Saint Maximus the Confessor (ca. 580-662) maintained that the liturgy is a step towards deification. This view can refer to the icon as well. An icon is directed towards its Archetype: God, who is the beginning and fulfilment of creation and motion, and it shows God's intention, which was revealed to us by Christ in his earthly existence and which is the ultimate goal of all creation.
5
Content available remote

Fusca sum et formosa. Svatost církve a svatost duše podle Origenových výkladů Velepísně

75%
Karfíková L.
Studia theologica
|
2010
|
vol. 12
|
issue 3
1-18
EN
In Origen's Commentaries on the Song of Songs, Holiness of the Church seems to be above all (if not exclusively) holiness of the 'ecclesiastical souls' purged by their proximity to Christ. Although Origen presents the Church as 'black and comely' bride he does not mean that she would be both holy and sinful, as it is the case in the works of some other Christian interpreters.
first rewind previous Page / 1 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.