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The Hour of Jesus and the Wedding Feast at Cana (John 2:1-11)

100%

Jojko B.

Verbum Vitae

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2020

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vol. 38

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issue 1

EN

The leading theme of this article is the enigmatic “hour” as revealed in the account at Cana (2:1-11). Jesus’ words to his mother, οὔπω ἥκει ἡ ὥρα μου (2:4), are considered obscure and difficult to interpret, causing an intriguing and unresolved controversy within Johannine scholarship. Most exegetes agree that this phrase is to be taken as a denial. According to them, Jesus announces that his hour has not yet come, because this “hour” is bound to the hour when “the Son of Man is glorified”, alluding to his being lifted up on the Cross and raised up “on the third day”. However, there is another solution suggested by a significant number of scholars. They propose reading Jesus’ words οὔπω ἥκει ἡ ὥρα μου as a question, which better guarantees the overall coherence of the story in light of the wider OT context. This interpretation focuses specifically on the temporal indication of “the third day”, the biblical image of the wedding, and the abundance and high quality of the wine, a beginning of signs and of the revelation of Jesus’ glory which serve to stimulate the faith of his disciples. In this view, this multiplicity of themes indicates that the meaning of the “hour” lies in the motif of fulfillment. Jesus is the Messiah who brings to perfection all that has been foretold in Scripture. His “hour” begins “now” and continues throughout his public life until it reaches its ultimate fulfillment in the glory of his Cross and Resurrection. The present article is focused, therefore, on investigating the interrelations among the main biblical themes brought to the fore in the Cana narrative, and their meanings in relation to the “hour” of Jesus.

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Lav Diaz, rewolucja i czas mesjański

84%

Loska K.

Kwartalnik Filmowy

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2023

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issue 123 Tempo i rytm

6-24

PL

Przyjmując założenie, że rewolucja jest wydarzeniem apokaliptycznym, czyli świeckim wariantem religijnego mesjanizmu (Leszek Kołakowski), autor przygląda się obrazowi antykolonialnego buntu w filmie Lava Diaza Kołysanka do bolesnej tajemnicy (Hele sa hiwagang hapis, 2016). Punktem wyjścia jest tu hipoteza o pokrewieństwie mesjanizmu z radykalnymi ruchami społecznymi w krajach zależnych (Vittorio Lanternari, Eric J. Hobsbawm) oraz koncepcja historii w ujęciu Reynalda C. Ileta, który w książce Pasyon and Revolution zwrócił uwagę na konieczność namysłu nad materiałami pomijanymi w oficjalnej narracji – jak wiersze, pieśni, powieści, listy, podania ludowe – ponieważ pozwalają one na zrozumienie zdarzeń politycznych. Głównym pojęciem operacyjnym w analizie filmu Diaza jest kategoria czasu mesjańskiego, czyli rozszczepionego, który rozbija linearność i przyczynowość, zakłada współistnienie przeszłości niekoniecznie prawdziwych (Gilles Deleuze) oraz sprawia, że nie sposób odróżnić tego, co realne, od tego, co wyobrażone.

EN

Assuming that the revolution is an apocalyptic event, a secular variant of religious messianism (Leszek Kołakowski), the author of the article looks at the image of anti-colonial rebellion in Lav Diaz’s Lullaby to the Sorrowful Mystery (Hele Sa Hiwagang Hapis, 2016). The starting point is the hypothesis of the links between messianism and radical social movements in subaltern countries (Vittorio Lanternari, Eric J. Hobsbawm) and the concept of history as presented by Reynald C. Ileto, who, in his book Pasyon and Revolution, emphasized the need for considering materials omitted in the official narrative, such as poems, songs, novels, letters, and folk tales because they allow us to gain a better comprehension of political events. The central operational concept in the analysis of Diaz’s film is the category of ‘messianic’ or split time, which breaks linearity and causality by assuming the coexistence of pasts that are not necessarily true (Gilles Deleuze) and making it impossible to distinguish what is real from what is imagined.

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The Sense of an Ending and the Imagination of the End: Apocalypse, Disaster and Messianic Time

84%

Niedziałek E.

Colloquia Humanistica

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2022

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issue 11

1-7

PL

Współczesne wizje apokaliptyczne wykraczają poza chrześcijańską eschatologię. Wiążą się nie tyle już z biblijnym lękiem przed sądem ostatecznym, ile z niejasnym poczuciem końca, które podsycane jest przez wydarzenia takie jak Holokaust, kryzys nuklearny, globalna pandemia czy zmiany klimatyczne. Jedenasty numer Colloquia Humanistica poświęcony jest różnym pojęciom końca, związanym z apokalipsą, myśleniem katastroficznym lub też czasem mesjańskim. Artykuły zgromadzone w tomie można czytać osobno, jako analizy poszczególnych narracji poświęconych tematyce końca świata, stanowią one jednak także pewną całość, która ujawniać może wspólne cechy myślenia o końcu.

EN

Apocalyptic visions go beyond Christian eschatology and permeate our present imagination. Not so much with already bygone symbolism or the terror of bloody carnage, as with the vague sense of an ending, fuelled by historical conditions – the Holocaust, the nuclear crisis, or the more contemporary global threats of a viral pandemic or climate change. The 11th issue of Colloquia Humanistica is devoted to various understandings of the end, introduced by the topics of apocalypse, disaster and messianic time. The articles gathered in the volume may be read separately as examples of analysis of several end-time-directed narratives, but they also constitute a whole that may indicate the specific features of thinking about the end.

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The Hour of Jesus and the Wedding Feast at Cana (John 2:1-11)

Lav Diaz, rewolucja i czas mesjański

The Sense of an Ending and the Imagination of the End: Apocalypse, Disaster and Messianic Time