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EN
The paper synthetically describes explanations of the etymology of name Elisabeth existing in linguistic studies. It also introduces the functioning of this name in anthroponymy – as a secular and religious name, a basis for creating surnames. It also presents its presence in spiritual and material culture of Cracow.
EN
Recent discoveries in the realm of cultural anthropology and social psychology have had repercussions in our interpretation of the New Testament texts and particularly of the Gospel of the Infancy of Jesus (Lk 1-2). The author of this article has attempted to prove that scientific approach and scholarly models should be applied to these texts only in the context of broad theory of their origin and interpretation of the literary meaning. The author has narrowed down the scope of his interest to the presentation of the socio-religious status of Mary in Luke’s account (Lk 1-2). The research has shown how important it was for St. Luke. The final conclusion of the study is very significant and optimistic – presentation of Mary in Lk 1-2 signals the nature of salvation and the standards in the fellowship of God’s people which will be further developed in the next part of the double work of St. Luke (Lk 
– Acts).
Vox Patrum
|
2016
|
vol. 66
197-217
EN
Isidore’s treatise De ortu et obitu patrum (On the Lifes and Deathes of the Fathers) contains biographies of outstanding biblical figures from Adam to Titus. Among them there are four women, to which the bishop of Seville dedicates spe­cial chapters. These are Esther, Judith, John Baptist’s mother Elisabeth and Mary, Mother of Jesus. He also mentions 26 women while presenting famous biblical patriarchs, judges, kings and prophets. Mothers and grandmothers, sisters and daughters, wives and widows participate in different important biblical events, support men on their way to salvation, as well as lead them to the moral fall and suffer because of it. Except four above mentioned heroins, Isidore describes bibli­cal women very superficially, giving only those details of their lifes and characters that help him to introduce his male heroes. Although the erudite bishop admires the virtue both in men as well as in women and hates the sin regardless of the sin­ner’s sex, it seems that he considers the history of Salvation to be the history of relations between God and mankind represented first of all by a man. In Isidore’s feeling it is the latter who is responsible before the Lord not only for himself, but for the whole world and for a woman as well.
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