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Rodzina ludzka w aspekcie paradygmatu Edenu. Analiza skrypturystyczno-patrystyczna

100%
Bendza M.
ELPIS
|
2016
|
vol. 18
51-56
PL
Paradygmat Edenu i rodzinę ludzką przedstawiono tu nie przeciwstawnie, lecz w ich komplementarności. W świetle Edenu życie rodzinne, wspólnota rodzinna najpełniej odsłania godność człowieka i jego możliwości wiary. Autor tego artykułu omija wszelako jakąkolwiek formę prozelityzmu, wprost przeciwnie, pragnie jedynie przedstawić prawdę zarówno egzystencjalną, jak biblijną czy patrystyczną. Paradygmat Edenu, według Autora, składa się z trzech elementów: przyjaźni z Bogiem, jednakowej godności ludzkiej (takiej samej u kobiety, jak u mężczyzny) oraz otwartości religijnej (przebóstwienie). Dzięki tym trzem elementom odsłania się też godność rodziny, nie tylko podstawowej „komórki” społeczeństwa, lecz przede wszystkim Cerkwi.
EN
The Eden paradigm and the human family are presented here not in opposition, but in their complementary character. The paradigm of Eden permits us to better illustrate the problem of family life and family community reveals human dignity and one’s potential to believe. The author of this article did not use any form of proselytism, but in contrast, only would like to present existential, biblical and patristic truths. The paradigm of Eden, according to the author, consists of three elements: a relationship with God, equal dignity for men and women and openess to religion (theosis). Thanks to these elements, we can also understand the dignity of the family, which is not only a “cell” of society, but above all of the Church.
2
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Periodikum La Civiltà Cattolica a evoluční vznik – stvoření člověka (1850 –1980)

100%
Pospíšil C. V.
Studia theologica
|
2019
|
vol. 1
61-76
EN
The study maps the attitudes of Italian Catholic theologians publishing in the prestigious journal La Civiltà Cattolica on the issue of the evolutionary origin of the human body from 1850–1980. The strict rejection of the so-called Mivart‘s thesis lasted up to the beginning of the 1940s when things began to change gradually. It is noteworthy that German and Italian Jesuits used different strategies. The former approached Mivart‘s thesis in an increasingly liberal way as of the 1890s, while the latter remained in opposition up until the 1940s. Czech Catholic theology followed the German more closely, rather than the official Italian pattern.
3
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Abraham versus Jakub

100%
Lemański J.
Collectanea Theologica
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2018
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vol. 88
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issue 4
35-51
EN
This article deals with the process of the formation of the traditionsconcerning the three patriarchs in the book of Genesis. It can already bestated that the traditions concerning Abraham, Isaac, and Jacob were initiallyformed independently of each other. Chronological priority shouldbe assigned to the tradition concerning Jacob. It was originally somehowcombined with the tradition concerning Isaac (in Amos), and at the timebefore the exile it constituted the earliest point of reference for seeking theroots and identity of Israel. Only by the end of the exile did the particulartime and situation cause the local Judaean traditions concerning Abrahamto play a greater role also from a theological aspect. Abraham then becamenot only a model of faith and an example of behaviour for the exiles and therepatriates, but also from a the first link in the chain of the three patriarchs.It is possible that at that time some of the motifs of the story of Abrahamwere borrowed from the traditions concerning Isaac (cf. Gen 26).
4
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Czy wędrówka Teracha z Ur do Charanu posiada elementy lunarne? Analiza egzegetyczna Rdz 11,27–32

80%
Jędrzejczak A. Ł.
Studia Koszalińsko-Kołobrzeskie
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2020
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issue 27
49-64
PL
Zainteresowanie wędrówką Teracha z Ur do Charanu wiąże się z próbą wskazania elementów lunarnych, jakie mogą występować w tekście Rdz 11,27–32. Izrael nie był hermetycznie zamkniętą wspólnotą i wiele elementów znanych z systemów religijnych starożytnego Bliskiego Wschodu przeniknęło do tekstów biblijnych. Opracowanie ma na celu ukazanie tych elementów z historii wędrówki Teracha, które mogą potwierdzać lub przeczyć wpływom kultów lunarnych na tekst z Księgi Rodzaju.
EN
The interest of Terah’s journey from Ur to Harran is connected with an attempt to indicate lunar elements that could occur in Gen. 11:27–32. Israel wasn’t a hermetic community and many of elements that were known from religion systems of ancient Near East penetrated on the layer of biblical texts. The main goal of this scientific description is to exhibition these elements in Terah’s journey. Occurs of these elements could confirm or deny the influence of lunar cults on text from the Book of Genesis.
5
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Syn reprezentujący Ojca w "De Trinitate" św. Hilarego z Poitiers

80%
Grzywaczewski J.
Vox Patrum
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2020
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vol. 75
185-200
EN
The aim of this article is to present the teaching of Saint Hilary of Poitiers on the equality of the Son and the Father. Hilary explored the spiritual experience of Abraham, Sarah and Hagar; all of them saw an apparition of an angel, who was not an ordinary messenger of God but God himself, and more precisely – the Son. In a very similar way, the saint interpreted Moses’ experience near the burning bush in the desert: there was an angel, there was God of Israel, and there was the Son. God the Father and Creator cannot appear to people in a visible way. The Son could appear to some because of his connection to the material world. In this sense, theophanies in the Old Testament can be considered as Christophanies. According to Hilary and other Church Fathers, the events of the Old Testament anticipated Christ’s Incarnation. Hilary lived and worked in the time of Arian controversies. He accepted the Creed of Nicaea and he believed that the Son is equal to God the Father by having the same divine nature. Of course, he admitted there is a difference between the missions of the Father and the Son. Hilary’s teaching conformed to the early Christian Tradition as regards theological issues. The theology of the latter centuries, even in our times, has been inspired by the patristic theology found in Hilary’s thoughts.
PL
Artykuł oparty jest na dziele De Trinitate św. Hilarego z Poitiers, a ściślej mówiąc na tych fragmentach, które dotyczą doświadczenia Boga w rodzinie Abrahama. Tam, gdzie w Starym Testamencie jest mowa o Aniele Boga (aniele Jahwe), Hilary dopatrywał się Syna Bożego. W ten sposób wykazywał, że nauka o Synu Bożym znajduje się już w Starym Testamencie. Jeśli się czyta odpowiednio księgi Starego Przymierza, to można w nich dostrzec istnienie Syna oraz to, że jest On równy Ojcu. Niniejszy artykuł ukazuje zagrożenie dla wiary w Bóstwo Chrystusa w IV w. oraz wysiłek teologów, w tym św. Hilarego z Poitiers, w celu przedstawienia prawidłowej nauki na temat relacji Syna do Ojca.
6
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Czy chrześcijanin musi być kreacjonistą młodej Ziemi?

80%
Chaberek M.
Collectanea Theologica
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2018
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vol. 88
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issue 2
65-80
EN
This paper answers the question of whether or not a Christian has to be aYoung Earth creationist. The article opens with the typology of the currentpositions in the creation-evolution debate. Basing itself on this typology,it presents Young Earth creationism as one of four positions, the only onethat denies the concept of “deep time”. Next, the paper presents the genesisof Young Earth creationism in Western thought. In the third part there is abrief response to the argument of the proponents of a Young Earth that earlyChristianity supported the young age of the universe. In the following partit is explained that Young Earth creationism confuses the scientific withthe theological statements. At the end, a document of the Catholic Churchis presented which explains that Catholics can understand the “day” in thecreation account as either a natural day or any other period of time. Thismakes room for other positions within Catholic orthodoxy apart from thatof a Young Earth.
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