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EN
The article ask questions especially on this dimensions of the biblical traditions about marriage which are result of the historical context of their arise and today they seem hardly to receive. First the article shows basic data about the situation of women and men in the patriarchal socio-cultural context of the Bible. In the next step on the example of the history of Jacob and his family polygamy is presented as an accepted model of the marriage at least in some biblical traditions. In the next past the article analyzes the first three chapters of the Book of Genesis and their anthropological and theological content. In the last part the theological-ecclesiological dimension of the marriage symbolic is presented, related to Christ and Church, especially asking for the pre-assumptions about the role of women and men.
PL
Artykuł zadaje pytania zwłaszcza o te wymiary biblijnego przekazu o małżeństwie, które wynikają z historycznego kontekstu ich powstania i dziś wydają się trudne do przyjęcia. Najpierw ukazuje podstawowe dane o sytuacji kobiet i mężczyzn w patriarchalnym kontekście społeczno-kulturowym Biblii. Następnie na przykładzie historii Jakuba i jego rodziny przedstawiona zostaje poligamia jako przynajmniej w pewnych przekazach biblijnych akceptowalny model małżeństwa. Kolejnym zagadnieniem podjętym w artykule jest antropologiczno-teologiczna analiza pierwszych trzech rozdziałów Księgi Genesis. W ostatniej części artykułu przedstawiony został wymiar teologiczno-eklezjologiczny – symbolika oblubieńcza odnoszona do Chrystusa i Kościoła, zwłaszcza pod kątem występujących w niej założeń co do roli kobiet i mężczyzn.
EN
The article analyses Edith Stein’s theological view of women’s role in theChurch and society. First, the phase of her life is presented during which she wrote her essays about women. Second, the methodological question is discussed how we can interpret her works as theological. In the main part her understanding of sexes is presented. Stein describes three levels of a human being. On the first level all people are equal and should therefore have the same political rights and educational opportunities (egalitarianism). On the second level, Stein speaks about difference between women and men in nearly essentialists categories. On the third level, she writes about exceptionality of every person (individualism). It follows that not every woman must have ‘female’ characteristics from the second level. In order to understand her thinking about women, it is very important that her integrate theological and anthropological vision should be taken into consideration.
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