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Artykuł wiary „Zstąpił do piekieł” w ujęciu biblijnym

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Nalewaj A.
Studia Elbląskie
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2014
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vol. 15
233-244
EN
This study is devoted to the biblical background of the article of faith „He Descended into Hell”, which is the least known and the least understood by modern Christians. The truth about the descensus of the Son of Man is deeply rooted in the religious thought of Israel, which is shown by inspired and non-canonical texts. According to the views of the ancient, the death and the abyss constituted the necessary elements of the human existence. Christ, surrendering to the law of death, descended into Sheol after His death. In the underworld, being sinless, He conquered evil and its maker. He brought the good news to the dead, who had been waiting for the Messiah for centuries. The Work of Redemption by the Son of God is universal.
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"Nie będziesz obcował z mężczyzną, tak jak się obcuje z kobietą. To jest obrzydliwość!” (Kpł 18,22). Teksty biblijne o homoseksualizmie

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Nalewaj A.
Studia Elbląskie
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2013
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vol. 14
199-212
EN
This work is to discuss the content of inspired texts concerning homosexuality. Homoeroticism was a phenomenon well-known and tolerated in the communities of the Ancient East. The authors of the Bible are opposed to the practice of homosexual acts finding them in contrary to the nature and will of God revealed in the act of creation (cf. Gen 1–2). Holiness Code defines it as “an abomination” (Lev 18,22) punishable by death (Lev 20,13). The Apostle Paul in his mission ad gentes teaches that homosexual acts are the result of human perversity which turns the truth of God into a lie. In the act of same-sex intercourse people assume roles opposite their nature, causing it to become distorted.
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„Logion” o wywyższeniu Syna Człowieczego w dialogu Jezusa z Nikodemem (por. J 3,14–15)

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Nalewaj A.
Studia Elbląskie
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2011
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vol. 12
211-222
EN
The teaching about the uplifting of the Son of Man (cf. 3:14–15; 8:28; 12:32) belongs to John the Evangelist and constitutes an important element of his Christology. While the Synoptics regard Christ’s Cross as a tool of his humiliation and torture, John contemplates the Cross as a place of glory and victory. From the height of the Cross, as a king’s throne, the Son of Man rules the world and performs the work of its salvation. Therefore, it lies in the best interest of the world that “the Son of Man must be lifted up” (3:14). Only then the humankind has an access to the fullness of God’s revelation. It recognises the true identity of the Uplifted, who has the right to speak of himself “I am” (cf. 8:28). In the moment of Jesus’s uplifting, the process of drawing up begins (cf. 12:32). Anyone who responds with faith and wholeheartedly wants to be drawn up by the Son of Man, can participate in it.
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Analiza porównawcza struktury literackiej i motywów teologicznych w J 2,1-12 i 20,1-18

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Nalewaj A.
Studia Warmińskie
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2012
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issue 49
107-121
EN
The subject of this work is a comparative analysis of two John's pericopes, namely the description of the sign at the wedding at Cana (2:1–12) and the story about the empty grave of Jesus, found in the morning of Easter (20:1–18). The starting point of our study is the suggestion presented by P.F. Ellis, that the literary structure of the Fourth Gospel is based on parallelisms. According to this concept, The Book of John was created on the basis of the laws of parallelism known in the ancient world, and not, as many commentators would like to see it, of the laws of narration. The author divides The Gospel of John into twenty-one units in a concentric structure of abcb’a’. The centre of the structure is the text 6:16–21. In the parallel scheme presented by Ellis, the unit 2:1–12 is complemented by the unit 20:1-18. The aim of this work is to present some literary as well as theological connections between the indicated texts. They support the view that the text was consciously worded in the above mentioned way and they allow for a more in-depth investigation into the author's idea.
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Gegenstand dieser Ausarbeitung war die vergleichende Analyse von zwei johanneischen Perikopen, nämlich der Beschreibung des Zeichens bei der Hochzeit zu Kana (2,1–12) und der Auffindung des leeren Grabes Jesu am Ostermorgen (20,1–18). Die Forschungen wurden unter Berücksichtigung des Vorschlages von P.F. Ellis durchgeführt, der sich auf die literarische Struktur des vierten Evangeliums auf Basis des parallelen Systems bezieht. Der Exeget teilt das Buch Johannes in 21 konzentrische Abschnitte auf nach der Formel:abcb’a’. Das Zentrum der Struktur bildet die Einheit von Joh 6,16–21 und der Text 2,1–12 ist mit 20,1–18 parallel. Unser Ziel war es, die literarischen und theologischen Zussamenhänge zwischen den beiden angegebenen Texten nachzuweisen. Sie bestätigen die bewusste Absicht des Autors des Evangeliums und ermöglichen, einen tieferen Einblick in seine Gedanken zu bekommen.
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Pojawił się człowiek, posłany przez Boga… (J 1, 6). Jan Chrzciciel w ujęciu autora czwartej Ewangelii

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Nalewaj A.
Studia Warmińskie
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2014
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issue 51
109-117
PL
Postać Jana Chrzciciela jest znana wszystkim ewangelistom. Podczas gdy synoptycy ukazują go jako poprzednika Mesjasza, który toruje Mu drogę, w czwartej Ewangelii jawi się jako świadek Przychodzącego. Dzięki Bożemu objawieniu Jan mógł rozpoznać Chrystusa, gdy Ten przyszedł, i złożyć o Nim świadectwo. Otwartość „na moc z wysoka” i pełna dyspozycyjność sprawiły, że Jan Chrzciciel właściwie odczytał swoją misję, nie przesłaniając sobą Syna Bożego. Chociaż nie włączył się w ruch mesjański oraz nie podążył za Jezusem, co jest istotną cechą Jego naśladowców, w czwartej Ewangelii funkcjonuje jako „prototyp ucznia Chrystusa”.
EN
Every evangelist is familiar with the character of St. John the Baptist. While the Synoptic Gospels tend to show him as the predecessor of the Messiah who paves the way for Him, in the Fourth Gospel he appears as a figure witnessing the Approaching One. Thanks to God's revelation John was able to recognize Christ when He came, and bear witness to Him. Openness to “the might from heaven” and complete availability meant that Baptist read his mission properly, not overshadowing the Son of God with his presence. Although he did not join in the messianic movement and did not follow Jesus, which is an important feature of his followers, in the Fourth Gospel he performs the function of a “prototype of a disciple of Christ”.
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Die Gestalt von Johannes der Täufer ist für alle Evangelisten bekannt. Wenn die Kritiker ihn als Vorgänger von Messias darstellen, der Ihm den Weg ebnet, erscheint er im vierten Evangelium als Zeuge des Kommenden. Dank der Offenbarung von Gott konnte Johannes den Christus erkennen und über Ihn die Bescheinigung geben, wenn Er ankommt. Die Offenheit auf „Stärke aus dem Oben“ und volle Verfügbarkeit haben verursacht, dass Johannes der Täufer seine Mission richtig erraten hat, ohne mit sich den Gottessohn zu verdecken. Obwohl er in die messianische Bewegung nicht eingetreten ist und dem Jesus folgte, was als eine wesentliche Eigenschaft Seiner Verfolger gilt, funktioniert Johannes der Täufer im vierten Evangelium als „Vorbild eines Schülers von Jesus Christus“.
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„Matka Jezusa” i „Niewiasta” jako tytuły Maryi w czwartej Ewangelii

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Nalewaj A.
Ruch Biblijny i Liturgiczny
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2010
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vol. 63
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issue 1
EN
The Church worships Mary of Nazareth as the Lord’s Mother (Luc 1, 43) and the Mother of God. In the Fourth Gospel the Mother of Jesus appears only at the beginning and at the end of the book and in both cases in the context of the „hour” of Jesus (John 2, 1–12; 19, 25–27). In the Evangelist’s comments she is referred to as the „Mother of Jesus” and her Son calls her a „Woman”. In the debate about the omission of the name of the God’s Mother in the Gospel of John most exegetes emphasize the symbolic meaning of the book and probably in connection with it the author’s intention to depict some persons as types in the narration. Besides Jesus’ Mother the names are not given to the woman of Samaria (4, 7), the royal official of Capernaum (4, 46), the man blind from birth (9, 1), and finally the disciple whom Jesus loved. Therefore the role of these people seems to be special. According to tradition John’s Gospel, being the product of well-developed Christology, was created in its final shape in Ephesus at the end of the 1st century. It was the time of various religious and philosophical trend clashes and the beginning of Christological errors. In these circumstances, Christian orthodoxy crystallized.  The Fourth Gospel can be characterized as decidedly Christocentric. It seems that the author of the book was particularly careful not to overemphasize the importance of the Mother of Jesus, but to present her true role in the historical-salvific work of her Son by means of the indicated titles. Mary is Mother of Jesus, but she isn’t situated on the same level with his heavenly Father, therefore she is also defined as a “Woman”. For the disciples of Jesus she is Mother and new Eve. Both titles: „Mother of Jesus” and „Woman” express her specific position before Jesus and his disciples.
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Janowe wyznania wiary w ujęciu Prospera Grecha

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Nalewaj A.
Ruch Biblijny i Liturgiczny
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2005
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vol. 58
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issue 3
PL
Confessions of faith in the New Testament are the Early Church’s reply to the apostolic kerygma, which centre was Jesus and His saving work. The John’s Tradition includes many texts, which in their literature structure and theological content unmistakably indicate the confession of faith. In the Fourth Gospel and John’s Epistels, Prosper Grech has distinguished thirty-two text groups, which can be called formulae of faith in strict sense. The author has classified the formulae according to the following criteria: – verbs that introduce confessions, – Christological titles, – Jesus’ work, – Sitz im Leben of formulae. The Johannine Tradition does not include the formulae on Jesus’ Passion and Death which are so frequent in St. Paul and the Acts of the Apostles because the fourth evangelist represents the high Christology. His ideas are focusing on Incarnation, Revelation and Salvation with a universal dimension.  Presence of so many homologies in the Writings of John proves that in the Early Christian era the Christological ideas were developing. In the future, the formulae of faith will contribute to the Credo of the Church.
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Spór o szabat w świetle Janowej perykopy o uzdrowieniu chromego przy sadzawce Betesda (5, 1–18)

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Nalewaj A.
Studia Warmińskie
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2013
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issue 50
79-91
PL
Przedmiotem niniejszego opracowania jest kontrowersja o szabat w świetle Janowej perykopy o uzdrowieniu chromego przy sadzawce Betesda (5, 1 – 18). Ewangeliści są zgodni, że Jezus na równi ze swymi uczniami przestrzegał dnia świątecznego, ale na tle sposobu jego obchodzenia dochodziło do ostrych konfliktów z żydowskimi przywódcami religijnymi. Echa tych sporów odnajdujemy zwłaszcza w Janowej księdze. W opowiadaniu o uzdrowieniu paralityka (por. J 5, 1 – 18) Jezus reformuje szabat, a raczej przywraca świętu jego właściwe miejsce wyznaczone w akcie stwórczym. On jest prawdziwym Synem Stwórcy i Pana szabatu. Może uwolnić ów dzień z obostrzeń faryzejskich i przypomnieć, że to jest dzień radości i Bożego błogosławieństwa.
EN
The subject of the present study is the controversy surrounding the Sabbath in the light of St. John’s pericope about the healing of the lame man at the Pool of Bethesda (5, 1-18). Evangelists agree that Jesus adhered to the rules of the holy day in a equal manner to his disciples, but a serious conflict appeared between them and the Jewish religious leaders concerning the way it was celebrated. Echoes of these disputes are found in the gospel of John in particular. In the story of the healing of a paralytic (see J 5, 1-18) Jesus reorganizes the Sabbath, and by that he restores the holy day into its proper place designated in the act of creation. He is a true Son of the Creator and Lord of the Sabbath. He can free that day from the Pharisees’ restrictions and remind us that it is a day of joy and God's blessings.
DE
Der Gegenstand der Arbeit ist eine Kontroverse über einen Sabbat im Licht der johanneischen Perikope über die Heilung des Lahmen am Teich Betesda (5, 1-18). Die Evangelisten stimmen darin überein, dass Jesus – und auch seine Jünger – den Sabbat als heiligen Tag gewahrt haben. Wegen der der Art und Weise wie der Sabbat gefeiert wurde, kam es jedoch oft zu scharfen Konflikten mit den jüdischen religiösen Führern. Dafür findet man besonders bei Johannes die Bestätigung In der Erzählung von der Heilung eines Gelähmten (J 5, 1-18) reformiert Jesus den Sabbat, genauer gesagt, er stellt den Sabbat wieder an seinen richtigen Platz in der Schöpfungsordnung. Er ist der wahre Sohn des Schöpfers und Herr über den Sabbat (Mt 12,8). Er kann den Tag von den Pharisäern Einschränkungen befreien und erinnern daran, dass es ein Tag der Freude und Gottes Segen ist.
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