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Arcykapłan Nowego Przymierza – ukrzyżowany i zmartwychwstały Chrystus (Hbr 1, 5–2, 18)

100%
Witczyk H.
The Biblical Annals
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2003
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vol. 50
|
issue 1
97-115
PL
The author analyzes the transformation of the most ancient Christian tradition, the transformation described in the Letter to the Hebrews. It consists in the fact that the death and resurrection of Jesus are a consecration of the High Pries of the New Covenant. The crucified and resurrected Christ is an anti-type of the High Priest of the Old Covenant. A High Priest is a Mediator and Leader who may not only show the way to the House of the Father. As the only-begotten Son of God He has the right to usher others into it (cf. J 14, 6-9). Through His passion and death Jesus had been transformed and became the perfect High Priest. Thus ”made perfect” (Heb 2, 10), that is, crucified and resurrected Jesus, was made the Head of people and their Leader to salvation. In other words, God made Him the High Priest. The passion and death of Jesus were in fact an exceptional and unique kind of consecrating the High Priest of the New Covenant.
2
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Przymierze Boga z Izraelem w tradycjach Pięcioksięgu

84%
Arndt M.
The Biblical Annals
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1985
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vol. 32
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issue 1
5-18
PL
Ser Gottesbund mit Israel soll das Volk an Jahwe allein In eine Gemeinschaft binden /Ex 34, 1-28 J/. Das Volk wurde dadurch erwählt /Ex 19-24 E+D/ und zum Erfüllen des Willens Gottes bestimmt /Dt 5-28/.In seiner Liebe erwählt Gott ein Volk, um ihm seine Gnade zu gewähren, indem er mit ihm eine Partnergemainschaft eingecht. Diese Gemeinschaft wird im AT berît genannt und legt diesem Volk gewisse Verpflichtungon auf, welche Israel ungezwungen übernimmt. Es ist zu betonen, dass im Bund nicht nur das Gesetz ausschlaggebend ist, sondern auch das Element der Gnade enthalten ist. Jedoch stellt die Zweisteitigkeit im Bund um die Eigenard des Bundesgesetzes Gott und Mensch nicht gleich. Die Liebe, welche Gott dem Volk erweist und zur seiner Gemeinschaft auffordert, beruht auf Gegenseitigkeit. Der Bund in P bedeutet eine reine Gnade, denn ein Bund ohne Gesetz oder Bedingungen ist nur eine Gottesgabe. Man findet in P keinen Bericht über eine Bundesschliessung auf Sinai. In P dagegen ist das Jahwe-Israel-Verhältnis als bedingungsloser Abrahambund gemeint.
3
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Geneza „dwóch Testamentów” Pisma Świętego

84%
Królikowski J.
Vox Patrum
|
2020
|
vol. 73
7-24
EN
In the everyday Christian language as well as in theology the two parts of the Holy Bible are referred to as the Old and the New Testament. This terminology has its origins in the Bible, but it was gradually shaped on reflection in the times of the Early Church. It resulted from the process of crystallization of the identity of the Christian community, but also from the fact, that “new” Writings appeared and started to become a part of this identity. Therefore, a need arose for determining their relation to the Jewish Writings and for defining their character which was oriented towards fulfilling the old rules. The article is intended to explain how, in the times of the Early Church, the concept of the “two Testaments” was born.
PL
W codziennym języku chrześcijańskim i w teologii posługujemy się określeniami Stary i Nowy Testament w odniesieniu do dwóch części Pisma Świętego. Język ten posiada źródła biblijne, ale ukształtował się stopniowo w refleksji pierwotnego Kościoła. Wynikało to zarówno z poszukiwania przez wspólnotę chrześcijańską własnej tożsamości, jak i z faktu, że częścią tej tożsamości stawały się „nowe” Pisma. Zachodziła więc potrzeba określenia ich relacji do Pism żydowskich oraz ich specyfiki, która pozostawała pod znakiem wypełnienia tego, co stare. Artykuł zamierza pokazać, w jaki sposób narodziła się koncepcja „dwóch Testamentów” w pierwotnym Kościele.
4

Geneza i teologiczne orędzie biblijnej relacji o potopie (Rdz 6-9)

67%
Dziadosz D.
Roczniki Biblijne
|
2010
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vol. 2(57)
47-76
EN
The memory of a disastrous and vast deluge that took place in a very distant past appears in the texts of legends that originated in many civilizations and cultures. The biblical tradition, or rather traditions (pre-pastoral and pastoral), borrow numerous images and symbols from this heritage of mankind, so that within their own monotheistic theology the episode in the history of the early stage of mankind could be recorded. What in the Middle East mythologies and epics was ascribed to jealous gods’ whims, in Gen 6-9 is presented as the work of a just God, who rightly punishes the corrupted mankind for having destroyed His work of creation. In the biblical tradition also another theological motif appears that is completely missing from any ancient accounts of the deluge - the motif of God’s mercy and God's salutary interference into the history of the world and of man that aims at a revival of the universe and assumes the shape of a new work of creation. The present article tackles the issue of Gen 6-9 in a broad context of its relation to analogous Middle East traditions in order to show the origin, the process of editing as well as the literary and theological specificity of the biblical account of the Flood as completely as possible.
5
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Dlaczego Jezus nazwał siebie „Chlebem Życia”?

60%
Stefański J.
Ruch Biblijny i Liturgiczny
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2017
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vol. 70
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issue 1
EN
Why did Jesus refer to Himself as the “Bread of Life”? Obviously, He intended to give us the gift of Himself in the Eucharist. But why did He choose the form of bread? Beginning with the first use of the word “bread” in the Masoretic Text of the Book of Genesis and the etymological meaning of this term, one can see how God was preparing His Chosen People for the real Presence of His Son in the Most Blessed Sacrament. The bread offered to Abraham by Melchizedek as a gesture of blessing, the manna in the desert as bread from heaven, the bread of Presence in the tent of meeting and in the Jerusalem temple as a unique manifestation of God’s Covenant and love for His People, as well as the messianic expectations of Jewish tradition are all realities expressing the unfolding plan of God in reference to the Body of Christ, present in the Eucharist. This plan reached its climax during the Last Supper in view of the future ultimate Sacrifice of the Lord on the Cross.  
PL
Dlaczego Pan Jezus określił siebie jako Chleb Życia? Niewątpliwie pragnął dać nam siebie w Eucharystii. Ale dlaczego wybrał postać chleba, aby to uczynić? Począwszy od pierwszej wzmianki o chlebie w hebrajskim tekście Księgi Rodzaju i etymologicznego znaczenia tego słowa można zauważyć, w jaki sposób Bóg przygotowywał naród w celu ostatecznego objawienia realnej obecności swojego Syna w Najświętszym Sakramencie. Pierwszym chlebem, który stal się znakiem błogosławieństwa był chleb ofiarowany Abrahamowi przez Melchizedeka. Następnie Bóg zesłał mannę dla Izraelitów na pustyni jako chleb z nieba. Później kazał im przygotować chleby pokładne, które były szczególnym znakiem Jego Przymierza i miłości do narodu Izraela. Oczekiwania mesjańskie w tradycji żydowskiej związane z nową, przyszłą manną wyrażają dalszy ciąg odsłaniającego się planu Bożego, który osiąga swój punkt kulminacyjny podczas Ostatniej Wieczerzy w świetle ostatecznej Ofiary Chrystusa na Krzyżu.
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Religio vera. Rzeczywistość chrześcijaństwa – chrześcijański wymiar rzeczywistości według Josepha Ratzingera/Benedykta XVI

59%
Szymik J.
Teologia w Polsce
|
2013
|
issue 2
5-22
PL
Być chrześcijaninem – co to właściwie znaczy? Czym jest chrześcijaństwo w swej najgłębszej istocie? Co teologia Josepha Ratzingera/Benedykta XVI wnosi do rozumienia christianoi i christianitas – pojęć rzeczywistości, egzystencjalnej głębi? Promienie odpowiedzi na wszystkie te pytania schodzą się w jeden punkt, w jedno centrum, którym jest On – Jezus Chrystus, Przebity, z którego oglądu (okiem ciała, rozumu, serca, woli, wiary) wynika wszystko, wszelkie rozumienie, wszelka nowość, wszelka istota rzeczy: chrześcijaństwa i życia jako takiego.
EN
The biblical history of salvation results in tightening the bond between God and man more and more closely, though there is a sudden change in the quality between the Old and New Testaments that makes the bond so far expressed through the Covenant to fulfil it self in the theandric communion in the Person of Jesus Christ. Christianity arises as a communion and, as such, it fulfils itself in the Church, through the Holy Spirit: it consists in making a gift of oneself and relying on the gift. J. Ratzinger/Benedict XVI shows how Christianity not only enters the structures of reality, but – in fact − constitutes its most appropriate − since salutary − structure and a hermeneutic key to understand man. What seems paradoxical, or even nonsensical in Christianity, as a matter of fact, breaks the absurdity of atheistically ideologised structure of the world and thinking.
7
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Religio vera. Rzeczywistość chrześcijaństwa - chrześcijański wymiar rzeczywistości według Josepha Ratzingera/Benedykta XVI

59%
Szymik J.
Teologia w Polsce
|
2013
|
vol. 7
|
issue 2
5-22
EN
The biblical history of salvation results in tightening the bond between God and man more and more closely, though there is a sudden change in the quality between the Old and New Testaments that makes the bond so far expressed through the Covenant to fulfil itself in the theandric communion in the Person of Jesus Christ. Christianity arises as a communion and, as such, it fulfils itself in the Church, through the Holy Spirit: it consists in making a gift of oneself and relying on the gift. J. Ratzinger/Benedict XVI shows how Christianity not only enters the structures of reality, but – in fact − constitutes its most appropriate − since salutary − structure and a hermeneutic key to understand man. What seems paradoxical, or even nonsensical in Christianity, as a matter of fact, breaks the absurdity of atheistically ideologised structure of the world and thinking.
PL
Być chrześcijaninem – co to właściwie znaczy? Czym jest chrześcijaństwo w swej najgłębszej istocie? Co teologia Josepha Ratzingera/Benedykta XVI wnosi do rozumienia christianoi i christianitas – pojęć, rzeczywistości, egzystencjalnej głębi? Promienie odpowiedzi na wszystkie te pytania schodzą się w jeden punkt, w jedno centrum, którym jest On – Jezus Chrystus, Przebity, z którego oglądu (okiem ciała, rozumu, serca, woli, wiary) wynika wszystko, wszelkie rozumienie, wszelka nowość, wszelka istota rzeczy: chrześcijaństwa i życia jako takiego.
8
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Walka dobra ze złem w "Liście" Pseudo-Barnaby

43%
Mejzner M.
Vox Patrum
|
2013
|
vol. 59
21-37
EN
The struggle between good and evil is one of the main subjects of the Epistle of Pseudo-Barnabas, which originated between 70 and 130, thus, in the period when apocalyptic literature was flourishing. The latter’s impact on the Epistle is undeniable, and is expressed in the characteristic approach of the present time as the „last days” marked by intense activity of evil forces. Even though the out­come of God’s struggle with Satan has already been decided by the victory of Jesus Christ on the cross, still it is ongoing, and at different levels. For Pseudo- Barnabas, two areas of this confrontation are of utmost importance: the ortho­doxy of faith and morality of life. The first issue is treated very broadly (chapters I-XVII), and its essence is to convince the readers of the Letter of the saving exclusivism of Christianity. The author radically opposes Judaism, considering all its laws and institutions in their historical implementation (e.g. sacrifices, fasting, Sabbath, temple, ritual ordinances) as the result of both the incorrect (physical) interpretation of the inspired Scriptures and submission to Satan’s insidious work. The only people of the Covenant are those who have believed in Jesus Christ and were immersed in the water of baptism. The other area of the still ongoing strug­gle is the heart of a Christian who, at any time, has to choose between the way of life and the way of death (chapters XVIII-XX). The final manifestation of Christ’s victory over evil will happen at His second coming, when He will put an end to the „times of the Wicked” and will bring into His Kingdom all the Christians faithful to His teaching.
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