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1

Daughters in the Deuterocanonical Books of the Old Testament

100%

Wojciechowski M.

Verbum Vitae

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2020

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vol. 37

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issue 2

297-310

EN

The instances where daughters are mentioned in the Greek books of the Old Testament are not numerous. They are interesting, however, and deserving of exegesis and interpretation. In Tobit and Ben Sira their relationship to fathers are stressed and this aspect is of importance, whether those relationships are good or strained. If the texts are compared with the Hebrew Bible, more light is thrown on the personalities of the daughters, and they are valued more highly. Some influence of the Greek civilization can be presupposed here. A link with the Mediterranean culture of honor and shame can also be traced, especially in Ben Sira.

2

Decision against Abortion in an Ancient Greek Novel (Chariton, Callirhoe 2.8–11)

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Wojciechowski M.

Collectanea Theologica

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2023

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vol. 93

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issue 3

33-50

PL

Artykuł najpierw szkicuje postawy wobec aborcji w greckim świecie pogańskim. Na tym tle przedstawiony zostaje wyjątkowy fragment z Kallirhoe, powieści greckiej z I wieku po Chr. Jest to najdłuższy tekst antyczny na ten temat i jedyny, który przedstawia opinie kobiet (a może jest też kobiecego autorstwa). Są to mianowicie Kallirhoe, sprzedana do niewoli, i Plangona, inna niewolnica. Artykuł zawiera przekład Kallirhoe 2,8–11 i omawia jego przesłanie. Powieść przytacza pewne usprawiedliwienia aborcji (nieszczęśliwy los przyszłego niewolnika oraz jego matki; uniknięcie niechcianego małżeństwa), ale mówi o dziecku, a nie o płodzie. Ostatecznie bohaterka opisuje aborcję jako nieprawe i bezbożne dzieciobójstwo oraz stwierdza, że zarówno dziecko, jak jego ojciec zagłosowaliby za życiem. Życie dziecka jest ważniejsze od osobistej cnoty sophrosyne.

EN

The article firstly outlines attitudes toward abortion in the Greek pagan world. Against this background, a unique passage from Callirhoe, a Greek novel from the first century AD, is presented. It is the longest ancient text on the subject and the only one that presents the opinions of women (and perhaps is also authored by a woman). These women are Callirhoe, who was sold into slavery, and Plangon, another slave. The article includes a translation of Callirhoe 2.8–11 and discusses its message. The novel cites some justifications for abortion (the unfortunate fate of the prospective slave and his mother; avoiding an unwanted marriage), but speaks of a child, not a fetus. In the end, the protagonist describes abortion as unlawful and ungodly infanticide and states that both the child and its father would have voted for life. The life of the child is more important than the personal virtue of sophrosyne.

3

Aesopic Fables on Politics

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Wojciechowski M.

Polish Journal of Political Science

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2021

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vol. 7

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issue 1

95-125

EN

In the ancient Greek Aesopic fables political matters were an important part of their contents and message. Voicing popular ideas, the fables were most often critical towards the authorities and the usual methods of government. The fables show political mechanisms, condemn violence and lies in public life. However, they were used also as an instrument of the ruling class propaganda, but even the fables that praise rulers unmask them indirectly. Although they remain highly realistic in their description of life, they promote values important for public life in the times of war and peace, such as finding good allies, honesty and freedom.

4

Oxford Bible series, wyd. P. R. Acroyd i G. N. Stanton, Oxford University Press, Oxford–New York 1983–

100%

Wojciechowski M.

Ruch Biblijny i Liturgiczny

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1995

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vol. 48

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issue 4

PL

-

100%

Wojciechowski M.

The Biblical Annals

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2006

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vol. 53

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issue 1

25-34

EN

Arejos Didymos był filozofem aleksandryjskim z I w. przed Chr. Pozostała po nim praca Epitome, podręcznik etyki przechowany ze skrótami jako rozdział 2, 7 antologii Stobajosa. Słownictwo tego utworu jest dobrą próbką języka filozofii czasów bliskich Nowemu Testamentowi. Porównanie ich słownictwa pozwoliło stwierdzić ilościowo, że na około 200 terminów z Epitome Nowy Testament pomija 80. Sporadycznie użytych jest 90 terminów i nie w znaczeniu filozoficznym. W przypadku 30 terminów można stwierdzić wpływ użycia filozoficznego, przynajmniej pośredni. Najistotniejsze z nich to: αγαθα, εγκπρατεια, ελευθερια, επιθυμια, κοινωνια, πλησιον, τελειος, υπομονη, φυσις. Nie jest to wiele, ale egzegeza i słowniki powinny lepiej uwzględniać tego rodzaju tło języka Nowego Testamentu.

11

Oddalenie żony czy rozwód? Język Biblii a dzisiejsze postrzeganie małżeństwa i jego rozpadu

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Wojciechowski M.

Forum Teologiczne

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2012

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vol. 13

39-51

EN

There are many models of the marriage in the Bible: marriage as covenant (e.g. Malachi), one flesh (Genesis), passionate love (Song of Songs), sometimes also utility of the wife for his husband (Proverbs) and legal satisfaction of the sexual desire (1 Cor 7). No one of these models leaves place for divorce. Covenant, unity of flesh and love exclude it: we can imagine a rupture of such a marriage, but not a legal divorce. Two other models could be perhaps harmonized with divorcing, but the Bible neither proposes to divorce a bad wife, nor allows abstaining from the marital life for ascetic motives. Next, what is generally overlooked, the marriage as presented in the Bible can be also explained by a metaphor of a (mutual) property (cf. Exod 20.17; Song 2.16; 6.3; Tob 7.12; Mark 10.11-12; 1 Cor 7.2-4; Eph 5.21). This model also excludes divorce (cf. 1 Cor 7.1-5,11-12), but also helps to explain biblical texts on the failures of marriages. Deut 24.1 refers to sending back a recently acquired wife when she is unfit for marriage (the case of repugnance). Hosea and Matt 5.32; 19.9 considers marriage with a prostitute impossible, apparently because she cannot be an exclusive property of her husband (the case of prostitution, incorrectly called “divorce clause”). The term “divorce”, derived from the Roman law, does not fit to such situations, interpreting them from the modern viewpoint. In the biblical translations and in the books on the Bible we should avoid it. We should talk about sending away, about impossibility of marriage, or about a nullity of marriage instead.

12

Authority and Canonicity of the Book of Tobit

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Wojciechowski M.

The Biblical Annals

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2014

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vol. 4

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issue 2

381-395

PL

Judaism has never recognized Tobit as a canonical book, perhaps because of its roots in the northern Israel. Its reflections in the New Testament are scarce. Ancient Christian witnesses are usually favorable to the canonicity of the book of Tobit. It is present in many ancient biblical manuscripts (a, B, A, more then 30 minuscules). It was quoted by at least 79 authors, by many as Scripture. Some canon lists include it, other ones does not – when they are influenced by the Jewish canon. Some authors who failed to list Tobit in the canon have quoted it as Scripture. Accordingly, arguments for the canonicity prevail. Later ages accepted Tobit as canonical book. Protestants, despite some initial positive interest, have eliminated it. Tobit is canonical in the Catholic and Orthodox Churches. It contains valuable teachings, especially on family and marriage – it is the only biblical book concentrated on these subjects.

13

Symbolic Acts of Jesus

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Wojciechowski M.

Studia Warmińskie

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2014

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issue 51

151-162

PL

Czynności symboliczne Jezusa można potraktować jako przejaw różnorodnych tradycji w postrzeganiu Jego życia. Ich badanie jest stosunkowo niezależne od uprzednich założeń, gdyż kategoria ta nie jest uwikłana w spory doktrynalne. Nie była znacząca ani dla koncepcji teologicznych autorów biblijnych, ani dla teorii hermeneutycznych autorów współczesnych. W przykładach omówionych w tym artykule można znaleźć historyczne rdzenie tradycji (Mk 2, 15-17; 1, 40-45; 10, 13-14. 16; 11, 1-11; 11, 12-14; 11, 15-19; 14, 25; 15, 23; J 13, 1-20; 20, 22; nakładanie rąk, dotykanie, użycie śliny). To potwierdza, że w Ewangeliach można znaleźć wiele wiarygodnych tradycji na temat Jezusa historii i jego intencji.

EN

Symbolic acts of Jesus could be seen as a neutral sample of the traditions about his life. Their study is relatively free of presuppositions, because this category has not been involved in doctrinal discussions. It was neither important for the theological concepts of the biblical authors, nor for the hermeneutical theories of modern scholars. In the examples discussed in this paper (Mk 2:15-17; 1:40-45; 10:13-14,16; 11:1-11; 11:12-14; 11:15-19; 14:25; 15:23; Jn 13:1-20; 20:22; laying on hands, touching, spitting) historical kernels can be identified. It confirms that in the Gospel we can find many reliable traditions about historical Jesus and even about his intentions.

DE

Die Symbolhandlungen Jesu lassen sich als eine neutrale Probe der Traditionen über sein Lebens verstehen. Ihre Untersuchung ist eigentlich unabhängig von irgendwelchen Voraussetzungen, weil diese Kategorie in keinerlei doktrinellen Kontroverse verwickelt ist. Sie war unbedeutend sowohl für theologische Konzepte der biblischen Autoren, als auch für hermeneutische Theorien der gegenwärtigen Forscher. In den im folgenden Artikel besprochenen Beispielen kann man historische Kerne der Tradition (Mk 2, 15-17; 1, 40-45; 10, 13-14. 16; 11, 1-11; 11, 12-14; 11, 15-19; 14, 25; 15, 23; J 13, 1-20; 20, 22; Handauflegung, Berührung, Verwendung vom Speichel) finden. Dies bestätigt, dass in den Evangelien zahlreiche glaubwürdige Traditionen über den historischen Jesus und seine Intentionen zu finden sind.

14

Od mitów do teologii („synowie boscy” z Rdz 6, 1–4)

88%

Wojciechowski M.

Ruch Biblijny i Liturgiczny

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1988

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vol. 41

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issue 4

PL

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15

63%

Wojciechowski M.

Ruch Biblijny i Liturgiczny

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1998

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vol. 51

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issue 3

PL

-

Refine search results

Daughters in the Deuterocanonical Books of the Old Testament

Decision against Abortion in an Ancient Greek Novel (Chariton, Callirhoe 2.8–11)

Aesopic Fables on Politics

Oxford Bible series, wyd. P. R. Acroyd i G. N. Stanton, Oxford University Press, Oxford–New York 1983–

R. J. COGGINS, Introducing the Old Testament, Oxford University Press, Oxford–New York 1990

GRAHAM N. STANTON, The Gospels and Jesus. Oxford University Press, Oxford–New York 1989

J. Maxwell MILLER, John H. HAYES, A History of Ancient Israel and Judah, SCM Press, London 1986

SCHUYLER BROWN, The Origirts of Christianity. A Historical Introduction to the New Testament, Oxford University Press, Oxford–New York 1984

ROBERT MORGAN, Biblical Interpretation, Oxford University Press, Oxford–New York 1988

Philosophical Vocabulary of Arius Didymus and the New Testament

Oddalenie żony czy rozwód? Język Biblii a dzisiejsze postrzeganie małżeństwa i jego rozpadu

Authority and Canonicity of the Book of Tobit

Symbolic Acts of Jesus

Od mitów do teologii („synowie boscy” z Rdz 6, 1–4)

Dzieje Księgi Barucha

Język gestów w Starym Testamencie

Dotknięcie trędowatego (Mk 1, 40–45)

Umycie nóg uczniom (J 13, 1–20)

Daty z życia Jezusa

Ewangelie jako biografie