Search results

1

Abraham versus Jacob

100%

Lemański J.

Collectanea Theologica

|

2020

|

vol. 90

|

issue 5

65-81

EN

This article deals with the formation process of the traditions concerning the three patriarchs from the book of Genesis. It can already be stated that the traditions of Abraham, Isaac, and Jacob were initially formed independently of one other. The chronological priority should be assigned to the tradition of Jacob. It was originally combined with the tradition of Isaac (in Amos), and before the exile it constituted the earliest point of reference for the search of roots and identity. It was only towards the end of the exile that the particular time and situation resulted in the local, Judaean traditions of Abraham starting to play a greater role also in the theological aspect. Abraham became then not only a model of faith, and an example of behaviour for the exiles and the repatriates, but also the first link in the chain of the three patriarchs. Some motifs in the story of Abraham may have been at that time borrowed from the traditions of Isaac (cf. Gen 26).

2

The Motif of Jacob’s Ladder (Gen 28:10–22) in the Ancient Symbolism of Western Christianity

100%

Bardski K.

Collectanea Theologica

|

2020

|

vol. 90

|

issue 5

83-93

EN

The “Jacob’s ladder” episode from the book of Genesis inspired numerous symbolic interpretations in ancient Christianity. Most often we encounter moral symbolism, which basically proceeds in two directions. Following Tertullian, “descending angels” symbolize sinners, and “ascending” – righteous people. According to Augustine, “descending” mean those who take care of the needs of others, while “ascending” are those who direct their hearts to God. For Jerome, ascending and descending angels symbolize not so much people as the mercy of God who descends to the sinner, whereas for Ambrose and Zeno of Verona the ladder represents the Old and New Testament, and its rungs – the Christian virtues. An important literary motif in the story of the “Jacob’s ladder” is the stone under the Patriarch’s head, which in the Christian tradition assumes a Christological meaning.

3

Marian Grabowski, Pierwociny stworzenia. Pomiędzy filozofią a fizyką, Wydawnictwo Naukowe UMK, Toruń 2019 (rec.)

72%

Świeżyński A.

Studia Philosophiae Christianae

|

2020

|

vol. 56

|

issue 1

135-142

EN

The latest book by Marian Grabowski may be classified as biblical philosophy, i.e. the philosophical current of reading the biblical text and interpreting its meaning using philosophical categories. At the same time, this publication also deals with the issues of the philosophy of nature due to the clearly present attempts at philosophical grasping and presentation of the essence of material reality. This is how the author of the work dealt with the initial fragment of the biblical Book of Genesis (Genesis 1: 1-10), wanting to establish and show the depth of the meaning of this text, its philosophical connotations, and to reinterpret it in the light of philosophical categories distinguished on the basis of mathematics and physical image of the world. ------------- Received: 08/12/2019. Reviewed: 14/01/2020. Accepted: 29/01/2020

PL

Najnowsza książka Mariana Grabowskiego może zostać zakwalifikowana do tzw. filozofii biblijnej, czyli nurtu filozoficznego odczytywania tekstu biblijnego i interpretowania jego znaczenia przy użyciu kategorii filozoficznych. Jednocześnie publikacja ta podejmuje także problematykę z zakresu filozofii przyrody z racji wyraźnie obecnych w niej prób filozoficznego uchwycenia i przedstawienia istoty rzeczywistości materialnej. Autor pracy w ten właśnie sposób zmierzył się z początkowym fragmentem biblijnej Księgi Rodzaju (Rdz 1,1–10), chcąc ustalić i ukazać głębię znaczenia tego tekstu, jego filozoficzne konotacje, a także dokonać jego reinterpretacji w świetle kategorii filozoficznych wyodrębnionych na gruncie matematyczno-fizykalnego obrazu świata. ------------- Zgłoszono: 08/12/2019. Zrecenzowano: 14/01/2020. Zaakceptowano do publikacji: 29/01/2020

4

„Nie może pozostawać duch mój w człowieku na zawsze” (Rdz 6,3). Długość ludzkiego życia na podstawie genealogii w Rdz 1–11

72%

Napora K.

Verbum Vitae

|

2013

|

vol. 24

17-37

EN

The Genealogies in the Book of Genesis present a challenge not only for common readers of the Holy Scripture but also for biblical scholars. For the former ones, their monotony slows down or even interrupts the flow of narration; for the latter ones, the genealogies’ monotonous rhythm can be a code to a theological enigma hidden in the holy text. One of the riddles in the genealogies of the Book of Genesis seems to be the shortening of human longevity between Gen 5 and Gen 11. Instead of looking for the causes of this process in human sinfulness or in human drifting apart from the garden of Eden, the author perceives this change as a result of God’s decision expressed in Gen 6:3.

5

Man as a Superior Quality of the Rest of Creation: Human Being and Natural Environment in Gregory of Nyssa

72%

Panagopoulos S. P.

Dialogue and Universalism

|

2016

|

issue 1

69-78

EN

In the treatise on the construction of man De opificio hominis, Gregory of Nyssa ar-gues that man is qualitatively superior to other natural creations of God. Man is created in the image of God, a condition not found, at least explicitly, for other creatures. It is up to him whether he will digest this image in question or not. Despite the superiority attributed to man, it is not claimed in any way that he shall behave towards the rest of nature by a way of domination.

6

Konstantin Hasert (1851–1923), průkopník katolické recepce evolučního vzniku lidského těla

72%

Pospíšil C. V.

Studia theologica

|

2016

|

vol. 4

47-61

EN

This paper is part of an academic project focused on Catholic theologians and scholars who either adopted the origin of the human body according to Mivart’s thesis in 1871–1910 or declined it. The author presents the forgotten Austrian apologist K. Hasert (1851–1923) and reconstructs elementary data about his biography on the basis of research into certain sources. The analysis of two monographs by the author demonstrates the openness to Mivart’s thesis with, however, certain reservations. It is rare evidence of the fact that the Catholic world was not divided predominantly between extreme advocates and opponents of Mivart’s thesis. It is probable that many were attracted by Mivart’s thesis, though they were also aware of its problems and waited for more solid data from contemporary palaeography.

7

Biblijny opis stworzenia w nauczaniu Bnei Baruch

72%

Brylla D.

IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych

|

2015

|

vol. 27

247-265

EN

In the paper I present the Bnei Baruch’s interpretation of the biblical story of creation (from the Book of Genesis), especially of the category of the “days of creation”. This doctrine is a small part of the whole system of Bnei Baruch “Kabbalah”. The commentary of the creation account is radically different from the classical theological interpretation. Bnei Baruch’s optics is the example of an nonliteral exegesis, but even in this one can clearly see its exceptionality. The key-categories around which the whole interpretation is focused are the ideas – in some way philosophical and psychological – of the “will to receive” (egoism) and the “will to bestow” (altruism). The “days of creation” characterize here the process of human correction, they are the stages of the tikkun, where the final stage is the so-called equivalence of form with the Creator. According to Bnei Baruch, the biblical words do not describe the physical world but deal with the “upper” reality – the spirituality. On the strength of this statement it is said that the language the whole Bible is written in is the “language of the branches” (while the spiritual realm is the root).

8

Niewiasta w rajskim ogrodzie. Kilka uwag o godności kobiecej (na podstawie traktatu „O ślachetności a zacności płci niewieściej”, 1575)

72%

Wojtkowska-Maksymik M.

Prace Filologiczne. Literaturoznawstwo

|

2011

|

issue 1(4)

27-37

EN

In 1575 Maciej Wirzbięta, a printer from Cracow, published a translation of the work De nobilitate et praecellentia feminei sexus eiusdemque supra virilem eminentia libellus titled Treatise on dignity and respectability of female sex. The author of the original text was Heinrich Cornelius Agrippa von Nettesheim. Agrippa together with Wirzbięta took part in a century-long debate on women’s dignity, proving the legitimacy of the thesis which puts women over men. Arguments used in the discussion de hominis dignitate were supported by a particular interpretation of the Book of Genesis, which presents women as a better kind of men.

9

Valentin Weigel und seine Auslegungen der Genesis

58%

Žemla M.

Acta Comeniana (International review of Comenius studies and early modern intellectual history)

|

2014

|

vol. 28

23-50

EN

An important part of the work of the Lutheran pastor, mystic, theosophist, and Paracelsian Valentin Weigel (1533–1588) consists of interpretations of the opening chapters of the Book of Genesis. The writings, which treat the theme systematically and in extenso, had already caught the interest of modern scholars primarily from the historical and philological perspective, oriented towards determining their disputed authorship. Even now, however, after the publication of the critical edition of Weigel's four major commentaries on Genesis in 2007, these treatises have been little examined from the point of view of their intellectual content, sources, and role in his thought. These questions are addressed in this study. It deals with not only the four systematic commentaries but also with reflections on the same topic in other texts of the author. Weigel, whose discussions in many points foreshadow the theosophy of Jacob Böhme, turns critically against Luther and Melanchthon, and he tacitly draws on earlier interpretations (Origenes, Augustine, Hugh of St. Victor, Pico della Mirandola, Paracelsus). It is on the basis of the commentaries on Genesis, which Weigel himself considered as fundamentally important from the very beginnings – and, indeed, they have a crucial position within his work – that one can assess not only his natural philosophical concepts but above all the relationship of the "natural" knowledge to the mystical and religious knowledge that are inseparably conjoined in his work. Their convergence does not include empirical examination of the world but rather the correct understanding of the introductory passages of Genesis, which according to Weigel sum up the whole Bible. For Weigel, the knowledge of nature is something essentially different from how it is presented by Paracelsus – to whom Weigel otherwise refers so much. It is man who stands at the centre of Weigel's interests – more exactly man as capax Dei – and he subjects all his theosophical reflections on creation to this mystical perspective.

10

The verse of Gen 1, 1: a subordinate or principal clause? A Contribution to the Discussion on the Syntax of the First Sentence of the Hebrew Bible

58%

Dzikiewicz D.

Rocznik Teologii Katolickiej

|

2017

|

vol. 16

|

issue 3

EN

This article is devoted to the syntax issue of Gen 1, 1, which is one of the most discussed Old Testament passages. The biblists’ views on it are still divided. According to some, this is an independent statement (status absolutus), while others maintain that this passus is a subordinate sequence (status constructus) to the text of Gen 1, 2-3. They justify their opinions with a variety of arguments: philological-linguistic, exegetical, literary, theological etc. But these are not the justifications that will decide the case. Therefore the present article proposes another argument – contextual. Nevertheless the context is an indispensable element of understanding each literary unit. In this case however it is not about the literary context, but about the historical one, because the causal factor of writing the text Gen 1, 1 – 2, 4a throws some light on the syntactical problem of verse Gen 1, 1.

PL

Niniejszy artykuł został poświęcony zagadnieniu syntaksy wersetu Rdz 1, 1, należącego do najbardziej dyskutowanych ustępów Starego Testamentu. Opinie biblistów na jego temat są nadal podzielone. Zdaniem jednych jest to zdanie niezależne (status absolutus), drudzy natomiast utrzymują, że dany passus stanowi sekwencję podporządkowaną (status constructus) fragmentowi Rdz 1, 2-3. Na uzasadnienie swego stanowiska tak jedni, jak i drudzy przytaczają różnorodne argumenty: filologiczno-lingwistyczne, egzegetyczne, literackie, teologiczne. Nie są to jednak uzasadnienia przesądzające sprawę. Dlatego obecne opracowanie proponuje kolejną rację – kontekstualną. Kontekst jest bowiem nieodzownym elementem zrozumienia każdej jednostki literackiej. Tym razem nie chodzi wszak o kontekst literacki, lecz o ten historyczny, albowiem – czynnik sprawczy powstania całej perykopy Rdz 1, 1 – 2, 4a rzuca on również pewne światło na zagadnienie syntaksy wersetu Rdz 1, 1.

11

Grzech – zemsta szatana?

58%

Wojciechowska K.

Gdański Rocznik Ewangelicki

|

2015

|

vol. 9

171-184

XX

It is commonly known that the Bible does not contain systematic hamartiology or satanology.Also the Biblical demonology depends on the historical development and the influence of neighbouring countries’ relig-ions.This article’s aim is to analyse the etymology and meaning of the con-cept of satan in the most popular texts directly referring to the figure of Satan (Book of Job 6 and Book of Zechariah 3).The author tried to confront fragments from the Job and Zechariah with the texts that were (re)interpreted satanologically in the intertestamental period and by early Christian theology (Isaiah 14,12-14 and Ezekiel 28,12-15) and also with the narration contained in Genesis 3, which is considered the key text concerning the so-called „fall” of man in the Christian theology. The analysis was completed by references to intertestamental texts.A text that proved particularly helpful in the reconstruction of the aetiology of sin was Adam's Repentance, known under various titles thanks to its copies in various languages, which represents the so-called Adamite tradition in theology (hamartiology). A number of similarities between the syncretic Biblical hamartiology and Adam’s Repentance were shown (among others, the common nature of the first sin committed by Satan and the first sin committed by Adam and Eve in the Garden of Eden).

12

Terminy: to soma, he sarks w komentarzu Dydyma Aleksandryjskiego do Księgi Rodzaju

51%

Nakonieczny R.

Vox Patrum

|

2000

|

vol. 38

223-235

EN

Hoc in articulo de significatu vocabuiorum to soma, he sarks in anthropołogia Didymi Alexandrini in eiusdem Commentario in Genesin proposita tractatur

PL

Hoc in articulo de significatu vocabuiorum to soma, he sarks in anthropołogia Didymi Alexandrini in eiusdem Commentario in Genesin proposita tractatur.

Refine search results

Abraham versus Jacob

The Motif of Jacob’s Ladder (Gen 28:10–22) in the Ancient Symbolism of Western Christianity

Marian Grabowski, Pierwociny stworzenia. Pomiędzy filozofią a fizyką, Wydawnictwo Naukowe UMK, Toruń 2019 (rec.)

„Nie może pozostawać duch mój w człowieku na zawsze” (Rdz 6,3). Długość ludzkiego życia na podstawie genealogii w Rdz 1–11

Man as a Superior Quality of the Rest of Creation: Human Being and Natural Environment in Gregory of Nyssa

Konstantin Hasert (1851–1923), průkopník katolické recepce evolučního vzniku lidského těla

Biblijny opis stworzenia w nauczaniu Bnei Baruch

Niewiasta w rajskim ogrodzie. Kilka uwag o godności kobiecej (na podstawie traktatu „O ślachetności a zacności płci niewieściej”, 1575)

Valentin Weigel und seine Auslegungen der Genesis

The verse of Gen 1, 1: a subordinate or principal clause? A Contribution to the Discussion on the Syntax of the First Sentence of the Hebrew Bible

Grzech – zemsta szatana?

Terminy: to soma, he sarks w komentarzu Dydyma Aleksandryjskiego do Księgi Rodzaju