Search results

1

Adam i Ewa jako dzieci w egzegezie syryjskiej

100%

Kowalski A.

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1983

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vol. 30

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issue 1

117-122

PL

Adam i Ewa jako dzieci w egzegezie syryjskiej

2

За възможните източници на апокрифния мотив „Сатанаил отказва да се поклони на Адам“ в едно раннохристиянско мъчение

94%

Стойкова [Stoĭkova] А. A.

Slavia Meridionalis

|

2016

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vol. 16

EN

On the possible sources of the apocryphal motif “Satanael refuses to bow to Adam” in one early Christian passionThe article discusses the medieval literary works containing one of the variants of the apocryphal motif “the fall of the Rebel Angel from Heaven,” where Satanael calls himself “a fire flame” and refuses to bow to Adam, who was created “from mud.” A variant of this motif is found in the Slavonic version of an early anonymous Passion of St. George, while its Latin, Coptic and Ethiopian versions contain a more simplified variant – the reason for the refusal of the angel is his superior position in comparison to man. It seems possible that the Slavonic version preserved the original variant of the motif, known in the same form in only two more works – the Greek-Slavonic Apocalypse of Baruch (3 Baruch) and the Syriac Cave of Treasures, both of which preserved archaic features, whereas the Latin and the Oriental versions show traces of later changes. If this is indeed the case, the replacement of the earlier version occurred at a very early stage of the development of the text, probably already during the circulation of the Passion in Palestine or in Sinai. O możliwych źródłach apokryficznego motywu „Satanael odmawia złożenia hołdu Adamowi” w pewnej wczesnochrześcijańskiej pasjiW artykule przedstawiono średniowieczne dzieła literackie, zawierające jeden z wariantów motywu apokryficznego – upadek z nieba zbuntowanego anioła, w którym Satanael nazywa siebie samego „płomieniem ognia” i odmawia złożenia hołdu stworzonemu z błota Adamowi. Wariant tego motywu został odkryty w słowiańskiej wersji wczesnochrześcijańskiej Pasji św. Jerzego (anonimowego autora), podczas gdy wersje łacińska, koptyjska i etiopska przedstawiają ten wątek w sposób dalece uproszczony – powodem odmowy anioła jest jego wyższa pozycja w stosunku do człowieka. Wydaje się prawdopodobne, że słowiańska wersja zachowała oryginalny wariant motywu, występujący w tej samej formie tylko w dwóch jeszcze pracach – grecko-słowiańskiej Apokalipsie Barucha (3 Baruch) i syryjskiej Grocie Skarbów, obu mających cechy archaiczne, podczas gdy w wersji łacińskiej i orientalnych widoczne są już zmiany. Jeśli faktycznie tak jest, to zastąpienie wcześniejszej wersji musiało nastąpić na wczesnym stadium rozwoju tekstu, prawdopodobnie już w czasie cyrkulowania Pasji w Palestynie lub na Synaju.

3

Dlaczego Adam zamyka Pochwałę Ojców (Syr 44-49)?

84%

Pudełko J.

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2017

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vol. 7

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issue 4

441-457

EN

The Book of Sirach contains, besides numerous sapiential maxims, a remarkable text focused on the work of God and His wisdom in the history of Israel: The Praise of the Ancestors (Sir 44–49). In this way, a sage of Jerusalem wanted to instill in the hearts of his disciples the ability to view history in the theological way. The order and interpretation of the heroes presented in the passage, while based on tradition, results from interpretation and criteria of the author himself. Interestingly, at the end of the description the sage returns to the beginnings not only of Israel but also of mankind by closing his description with the figure of Adam – the first man. The presentation of Adam in Sir 49,16b is very positive, the author focuses on the glory and beauty of the first man, with complete disregard for such aspect as his fall. The terminology employed connects the figure of Adam with priestly personages described by Sirach (Aaron; Simon, the high priest), which suggests a special significance of the high priest in the work of the sage of Jerusalem. The reference to Adam and the beginning of mankind presumes the recognition of “the new beginning” in the figure of the high priest.

PL

Księga Syracha oprócz licznych mądrościowych maksym zawiera szczególny tekst, który koncentruje się na działaniu Boga i Jego mądrości w dziejach Izraela: Pochwała Ojców (Syr 44-49). Mędrzec z Jerozolimy chciał przez to zaszczepić w sercach swoich uczniów umiejętność teologicznej wizji historii. Układ i interpretacja przedstawionych w tym opisie bohaterów, choć bazuje na tradycji, wynika z interpretacji i kryteriów własnych autora. Jest zastanawiające, iż na koniec opisu mędrzec wraca do początków, nie tylko Izraela, ale dziejów ludzkości, by zamknąć swój opis historii postacią Adama – pierwszego człowieka. Prezentacja Adama w Syr 49,16b jest bardzo pozytywna, autor koncentruje się na chwale i pięknu pierwszego człowieka, pomijając zupełnie aspekt jego upadku. Użyta terminologia łączy postać Adama z kapłańskimi postaciami opisywanymi przez Syracha (Aaron, arcykapłan Szymon), co sugeruje szczególne znaczenie arcykapłana w dziele mędrca z Jerozolimy. Odniesienie do Adama, początku ludzkości zakłada upatrywanie „nowego początku”, w postaci arcykapłana.

4

Maailma esimesed inimesed – Valgevene ja Eesti etioloogiads

83%

Boganeva A., Kõiva M.

Mäetagused

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2021

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vol. 80

5-30

EN

Belarusian and Estonian mythological and legendary narratives, especially aetiologies, share a number of similar motifs and characters, despite the fact that Estonian and Belarusian belong to different language families and share no common borders. However, some matches in the motifs are so complete and expressive that they, we believe, cannot be explained by typology or universals. Since the topic of ties between Estonian-Belarusian folklore is relatively unexplored, along with their historical contacts, the aim of this article is to point out the similarities in the motifs of Estonian and Belarusian legends regarding the first people in the context of Slavic and Finno-Ugric legends, as well as to represent some of the original Estonian and Belarusian aetiologies. The motives under examination are the recreation of humans, the skin of the nails, creation of a woman, the death of the first people, the motifs of the snake, eel, and weather loach, the cross of Christ, and others.

5

Armeńska pokuta Adama (Paenitentia Adae – armeniace, CApVT 1. IV)

83%

Tronina A.

Vox Patrum

|

2011

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vol. 56

597-620

PL

nie dotyczy

6

Adam’s Story in the Qur’an

71%

Mikulicová M.

Acta Universitatis Carolinae Theologica

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2014

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vol. 4

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issue 2

277-296

EN

The Qur’ān contains only fragments of Adam’s story in six differ- ent sūras, apart from several minor references. These may be arranged into five thematic chapters: (1) the creation of man; (2) adoration by angels; (3) Satan’s dis- obedience; (4) the fall of Adam; (5) Adam’s genealogy. The aim of the present study is to name the essentials of the Qur’ānic notion of man as a creature endowed with reason. Adam as the specimen of the human race is bound to obey God’s pre- scriptions. He fails, repents, and is received back and guided. In this way he is considered as the first in the row of prophets of God’s unicity.

7

Adam. Příběh prvního člověka v knize Genesis a v Koránu

71%

Mikulicová M.

Acta Universitatis Carolinae Theologica

|

2014

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vol. 4

|

issue 1

135-151

EN

In both books Adam is presented as a prototypical man created from physical elements and endowed with divine inspiration that makes him capable of rational actions. While Genesis narrates the story of Adam from his creation to his death, stressing chronology and future development in history, the Qur’an’s rendering is fragmentary. Of vast underlying popular traditions on Adam and Eve, Genesis previews the history of God’s covenant and salvific action towards humankind while the Qur’an persists on the theme of human disobedience and God’s absolute gover- nance. Despite common themes as the createdness of man, his superiority over the rest of the creation, the complementary nature of human being as man and woman, the loss of happiness through disobedience to God’s law, the two stories differ in interpretation. While the acceptance of evil into human heart is reflected as voluntary in Genesis, the Qur’an finds excuse in the revolt of Satan who is shown in a more active role than man. Eliminating the notions of man as the image of God, and the final abolishment of evil, the Qur’an uses Adam’s story to demonstrate the principal axioms of Islamic doctrine: God must be obeyed and Satan’s lures avoided else man will not attain the Garden; Adam is a prototypal prophet, informing of these truths. Adam and Eve, according to the narration of the Book of Genesis, represent human existence in the drama of knowing evil and distress, hiding from God, and hearing his promise of future salvation that begins to unroll in their progeny.

8

Christus Totus – Different Ways of Interpretation

71%

Wołyniec W.

Roczniki Teologiczne

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2016

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vol. 63

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issue 2: Teologia dogmatyczna - English Version

51-64

EN

The christological title Christus totus seldom appears in modern theology. It seems that the reason for this stems from the lack of precise understanding and interpretation of the very title. Therefore, the article: “Christus totus − different ways of interpretation” is an attempt at the presentation of theological wealth hidden behind it. From ecclesiological aspect, Christus totus expresses the unity of Christ − the Head and Body of the Church. Without covering over the identity of the Divine Person, Jesus Christ must be eternally and inextricably perceived with the Church, which takes over and borrows from its Divine Head new subjectivity. Christus totus, in the anthropological perspective, is a paradigm of the new man. On the one hand, He is the new Adam, a social, corporate being, yet on the other hand, He is a Personality characterized by His total openness to others. Jesus Christ is a man who does not exist for Himself but for others, opening wide the boundaries of His existence. From the cosmic perspective Christus totus is finally cosmic Christ, because He remains in the relation of cause and effect of the entire creation. However, Christ does not fade away in the Universe in any pantheistic sense, but remains in it, being present as the incarnated Son of the Father, performing real transformation of the Universe into New Heaven and New Earth.

9

Význam ἐφ᾽ ᾧ v Řím 5,12

71%

Mareček P.

Studia theologica

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2021

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issue 4

37-50

EN

The Letter to the Romans represents the high point of Paul’s teaching and theological reflection, although it contains, as his other letters, some statements that are difficult to understand. One of the places in the Letter to the Romans which makes translation and interpretation difficult is the meaning of ἐφ᾽ ᾧ at the end of Romans 5:12. Various meanings of ἐφ᾽ ᾧ in Romans 5:12 have been proposed over the centuries and decades. In general, we can say that the different ways of interpretation can be divided into two categories based on whether the formulation ἐφ᾽ ᾧ is understood as a phrase introducing a relative clause or as the equivalent of a conjunction. The interpretation which assigns a causative value with the meaning “because, since” to the expression ἐφ᾽ ᾧ seems to be the best of all the modes of interpretation put forward. The preference for this suggestion arises from several facts. First, this meaning is well attested to in ancient sources. Furthermore, the causal meaning of the phrase is also present in principle in other places in Paul’s letters where this syntagm is used (2 Cor 5:4; Phil 3:12; 4:10). Finally, it is of importance to emphasise that, above all, the nature of the whole sentence of Romans 5:12, which is characterised by a chiastic structure, requires a causal understanding.

10

Christus Totus – różne drogi interpretacji

67%

Wołyniec W.

Roczniki Teologiczne

|

2016

|

vol. 63

|

issue 2: Teologia dogmatyczna

53-67

EN

The christological title Christus totus seldom appears in modern theology. It seems that the reason for this stems from the lack of precise understanding and interpretation of the very title. Therefore, the article: “Christus totus − different ways of interpretation” is an attempt at the presentation of theological wealth hidden behind it. From ecclesiological aspect, Christus totus expresses the unity of Christ − the Head and Body of the Church. Without covering over the identity of the Divine Person, Jesus Christ must be eternally and inextricably perceived with the Church, which takes over and borrows from its Divine Head new subjectivity. Christus totus, in the anthropological perspective, is a paradigm of the new man. On the one hand, He is the new Adam, a social, corporate being, yet on the other hand, He is a Personality characterized by His total openness to others. Jesus Christ is a man who does not exist for Himself but for others, opening wide the boundaries of His existence. From the cosmic perspective Christus totus is finally cosmic Christ, because He remains in the relation of cause and effect of the entire creation. However, Christ does not fade away in the Universe in any pantheistic sense, but remains in it, being present as the incarnated Son of the Father, performing real transformation of the Universe into New Heaven and New Earth.

XX

We współczesnej teologii rzadko pojawia się chrystologiczny tytuł Christus totus. Wydaje się, że przyczyną tego jest brak jednoznacznego rozumienia i interpretacji tego tytułu. Dlatego artykuł: „Christus totus – różne drogi interpretacji” jest próbą przedstawienia bogactwa teologicznego tego tytułu. W aspekcie eklezjologicznym Christus totus wyraża jedność Chrystusa Głowy i Ciała-Kościoła. Bez zacierania tożsamości Boskiej Osoby, Jezus Chrystus musi być postrzegany zawsze i nierozdzielnie z Kościołem, który przejmuje i zapożycza od swojej Boskiej Głowy nową podmiotowość. Christus totus w perspektywie antropologicznej jest paradygmatem nowego człowieka. Z jednej strony jest nowym Adamem – osobą korporatywną, a z drugiej strony jest osobowością, którą charakteryzuje całkowita otwartość na innych. Jezus Chrystus jest człowiekiem, który nie istnieje dla siebie, ale dla innych, otwierając na oścież granice swojej egzystencji. W perspektywie kosmicznej Christus totus jest wreszcie Chrystusem kosmicznym, ponieważ pozostaje w relacji przyczynowości i celowości do całego stworzenia. Chrystus nie rozmywa się jednak w kosmosie w panteistycznym sensie, lecz pozostaje w nim obecny jako wcielony Syn Ojca i dokonuje realnej przemiany kosmosu w nowe niebiosa i nową ziemię.

11

Ewa – pierwsza kobieta w świetle pism świętego Augustyna

67%

Żurek A.

Vox Patrum

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2016

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vol. 66

139-153

EN

The biblical story of creation, and subsequently the sin of Eve, was frequently analized by many Church Fathers. These analysis conclusions were ones of the crucial elements which shaped the vision of woman in the Early Christian times. St. Augustine was within this trend. He analized and referred to the Genesis’ texts related to Eve in the numerous of his works. He read this story either literally or alegorically. From the biblical texts which were interpreted literally, he derived his view about human sexuality and its purposefulness. He also eagerly emphasized the issue of woman’s nature. Indeed, he acknowledged that Eve was equal to Adam as human, as well as woman was equal to male at all. Nevertheless, he was sure of woman’s nature weakness and affirmed her dependence on male in the social life. St. Augustine used the alegorical interpretation conclusions to explain the relationship between the body and spirit within a man. In this perspective, the woman’s position is especially weak because, as a representant of body, she should be totally dependent on male who symbolizes the spiritual sphere within a man. The article only fragmentalically presents the St. Augusine’s view on the woman question because it is limited only to the conclusions of one biblical text exegesis.

12

Odpowiedzialność człowieka za przyrodę w ujęciu Bazylego Wielkiego

67%

Osek E.

Vox Patrum

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2007

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vol. 50

331-343

EN

According to St. Basil the human condition and the State of nature are always the same. The histories of the mankind and natural world are closely connected, because of his conception of the nature, conceived as the whole of which a man is a part. St. Basil basing himself on the Scriptures divides the word history into three stages: 1) the Paradise age, 2) the times after the Fali, and 3) eschatological timeless future. The first age of history - the Paradise - was the time of perfection of human race (represented by Adam and Eve) and of incorruptibility of their natural environment. There was no death, no desease, no disasters. The human condition was very high, because Adam was the king of the nature. His dominion over the earth and the animals was very kind and gentle. The first people were vegetarians and they didn’t kill animals. The Paradise man’s perfectibility corresponded to the perfect State of Paradise plants (for example, a rose had no thoms), to the gentleness of all the animals, and to mildness of the climate. The origin of death and all disasters was the Fali of Adam. St. Basil said that the duty of Adam was everlasting, never-ending contemplation of God, whose novice Adam could hear. But Adam ceased his ascetic practice because of temptation of boredom and sadness. Immediately after the first Adam’s sin started the times of imperfection, corruption, and death. The age of the Paradise happiness has gone, and now, in our times, everywhere there is pain, illness, pollution, climatic anomalies, etc. Man is not already the king of nature: now he is just a steward of God. The good stewardship will be rewarded by God after the Last Judgement and the prize will be eternal salvation or return to the eschatological Paradise. But succeeding generations of people sin in much more terrible manner then Adam, and their crimes, called progress, waste the earth by causing further degeneration and pollution of environment. These bad stewards will be punished in Heli among the lightless fire and the worms eating their bodies. The sins of bad stewards will cause condemnation of some part of nature with them, because the human beings won’t can exist without their natural environment even in eschatological endless Heli. The consummation of the world won’t be the end of existence of nature. After this eschatological event nature will be still exist in some transfigured and spiritual “better shape” except for the lightless fire and worms going to be punished with the reprobates in the Heli, parallel to the higher State of human souls (called by St. Paul “new creation”). Then, man’s responsibility for natural world can be called eschatological or eternal.

13

Chrystus jako nowy Adam w listach Pawła apostoła

67%

Szlaga J.

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1975

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vol. 22

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issue 1

85-96

PL

Die beiden neutestamentlichen Texte, in denen die Idee des neuen (oder des zweiten) Adams vorkommt, zeigen eine Gegenüberstellung der zwei Etappen der Heilsgeschichte: der vor und nach Christus. Im 1 Kor akzentiert der Apostel Paulus, dass mit Jesus das neue Leben begonnen ist, und im Röm - den Anfang des neuen Gnadenäons. Die Adam –Christus-Parallele betont den Universalismus der Heilsgeschichte, die Grösse der Erlösung und ihre eschatologische Erfüllung in der gemeinsam en Auferstehung.

14

Biblijne podstawy teologii zaślubin z Bogiem – punkt wyjścia dla teologii małżeństwa

59%

Knotz K.

Polonia Sacra

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2014

|

vol. 18

|

issue 4

EN

The article presents the outline of the theology of marriage between God and man. Italian theologian, Giorgio Mazzanti, introduces the theology of marriage through an interpretation of the symbol of man and woman on four levels of meaning. Each of those levels is revealing more and more of God’s reality. The foundations for theology of marriage created by Mazzanti include: definition of symbol, selection of appropriate events from the Holy Scripture, and presentation of relations between them according to the meaning of the defined symbol. These three elements enable Mazzanti to introduce the theology of marriage synthetically, joining it with christology, mariology, sacramentology, eschatology, and biblical anthropology. Mazzanti does not interpret the particular biblical pericopes inventively; still, the context itself; created thanks to the symbol joining the love of God with human love, introduces a certain innovation into the interpretation of the redemptive events.According to Mazzanti, the symbol, which enables one to take the path of initiation into the mystery of God’s presence in a human life, is a relationship of man and woman. The history of redemption consecutively shows new meanings of the symbol hidden in the first, literal meaning. These reveal the mystery of God’s presence in a human life. A new couple appears – Jesus Christ, Son of God and Maria, Mother of God, second Adam and second Eve. Thanks to this couple, one is able to interpret more profoundly the mystery of God in a life of man and woman. The next level of interpreting the symbol of man and woman is Christ and Church as the betrothed couple, who invite one to the marriage feast in Heaven in a love relationship of all the saints married to God. A love relation between man and woman understood as a symbol revealing a more profound reality might be interpreted on new, deeper and deeper levels of meaning. This message can be found in the following symbols: man–woman; Adam–Eve; God–People of God, Jesus–Maria, Son–Mother; Betrothed Groom–Betrothed Bride, Christ–Church, God–the Redeemed.

PL

Artykuł przedstawia zarys teologii zaślubin człowieka z Bogiem. Włoski teolog Giorgio Mazzanti tworzy teologię zaślubin poprzez interpretację symbolu mężczyzny i kobiety na czterech poziomach znaczeń. Każde z tych znaczeń odsłania coraz pełniej Boską rzeczywistość. Stworzony przez Mazzantiego fundament dla teologii zaślubin obejmuje: określenie symbolu, dobór odpowiednich wydarzeń z Pisma Świętego i pokazanie związku między nimi zgodnie ze znaczeniem ustalonego symbolu. Te trzy elementy pozwalają Mazzantiemu na syntetyczne przedstawienie teologii małżeństwa połączonej z chrystologią, mariologią, sakramentologią, eschatologią i antropologią biblijną. Mazzanti nie interpretuje poszczególnych perykop biblijnych w sposób nowatorski, jednak kontekst wytworzony przez symbol łączący miłość Boga z miłością ludzką wprowadza pewną nowość w interpretację wydarzeń zbawczych.Według Mazzantiego symbolem, który pozwala rozpocząć drogę inicjacji w tajemnicę obecności Boga w życiu człowieka jest związek mężczyzny i kobiety. W trakcie historii zbawienia pojawiają się nowe odsłony znaczenia symbolu ukryte w pierwszym dosłownym znaczeniu. Odsłaniają one tajemnicę obecności Boga w życiu człowieka. Pojawia się nowa para: Jezus Chrystus, Syn Boga i Maria, Matka Boga, drugi Adam i druga Ewa. Ta para pozwala nam jeszcze głębiej odczytać tajemnicę Boga w życiu mężczyzny i kobiety. Kolejnym poziomem odczytania symbolu mężczyzny i kobiety jest Chrystus Oblubieniec i Kościół Oblubienica, którzy wprowadzają nas na ucztę weselną w niebie w miłosnym związku wszystkich świętych zaślubionych z Bogiem. Miłosna relacja mężczyzny i kobiety rozumiana jako symbol odsłaniający nam głębszą rzeczywistość może być interpretowana na nowych, coraz głębszych poziomach znaczeń. Taki przekaz można odnaleźć w symbolach: mężczyzna–kobieta; Adam–Ewa; Bóg–Lud Boży, Jezus–Maria, Syn–Matka; Oblubieniec–Oblubienica, Chrystus–Kościół, Bóg–zbawiona ludzkość.

15

Anatole - Dysis - Arktos - Mesembria

59%

Kochanek P.

Vox Patrum

|

2008

|

vol. 52

|

issue 1

471-488

EN

Das gut bekannte Akrostichon des Namens Adam ist aus den ersten Buchstaben der griechischen Bezeichnungen fur die vier Himmelsrichtungen zusammengesetzt: Anatole - Osten, Dysis - Westen, Arktos - Norden, Mesembria - Siiden. Das Ziel dieses Artikels ist es jedoch nicht, die Quellen zu zitieren, in denen das Akrostichon vorkommt, sondern ein Versuch, die Verbindungen zwischen dem Akrostichon und dem Titel „Herrscher der vier Himmelsrichtungen” (sar kibrat erbettim) aufzuzeigen.

16

Czy Ojcowie Kościoła przed Augustynem mówili o grzechu pierworodnym?

51%

Przyszychowska M.

Vox Patrum

|

2013

|

vol. 59

251-267

EN

It is true that the Fathers of the Church before Augustine did not use the term „original sin”. However, in the writings of very many of them, both in the East and in the West, we do find a belief in the solidarity of all people with Adam or even in the unity of entire humanity in Adam. Talking about the first sin the Fathers use the expression „our” sin; they claim that „we” offended God in Adam, they admit that „we all” were in Adam’s loins when he committed the sin, and finally they straightforwardly claim that „all people” sinned in Adam. Some of them feel personally responsible for the offence committed in Paradise. Most of the Fathers, and perhaps even all of them, were convinced of real unity of entire humanity and they considered participation of all people in Adam’s sin as one of the aspects of that unity. The fall of the first man separated not only himself, but also all people from the communion with God, because every man somehow participated in that fall. And that is, after all, the very essence of the original sin.

17

Teologiczna doniosłość typologii Adam-Chrystus w świetle dokumentów Międzynarodowej Komisji Teologicznej

43%

Zatwardnicki S.

Teologia w Polsce

|

2016

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vol. 10

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issue 1

205-224

PL

W nauce o dwóch Adamach kryją się treści ważne dla wielu traktatów teologicznych. Biblijna typologia ukazuje również konieczność uwzględniania wzajemnej więzi między nimi. W tym sensie Pawłowy paralelizm wzywa do uprawiania teologii integralnej, która poszczególne prawdy wiary widzi w łączności oraz wyprowadza z całości Objawienia.

EN

The Christological dogma points out the mutual relation between Christology and anthropology. An anthropological element of Christology can be derived from the biblical teaching on two Adams. Having considered the documents of the International Theological Commission, which mention the Adam-Christ typology, the author draws conclusions that are also true regarding other theological treatises and correlation between them, namely, protology, anthropology, Christology, soteriology and eschatology. The article also shows how the First Adam and the Second Adam infl uence the history of a single man, as well as the whole humanity. An antitype and type may be considered two determinantsm that infl uence the history of the old and new mankind.

18

Teologiczna doniosłość typologii Adam-Chrystus w świetle dokumentów Międzynarodowej Komisji Teologicznej

43%

Zatwardnicki S.

Teologia w Polsce

|

2016

|

vol. 10

|

issue 1

205-224

EN

The Christological dogma points out the mutual relation between Christology and anthropology. An anthropological element of Christology can be derived from the biblical teaching on two Adams. Having considered the documents of the International Theological Commission, which mention the Adam-Christ typology, the author draws conclusions that are also true regarding other theological treatises and correlation between them, namely, protology, anthropology, Christology, soteriology and eschatology. The article also shows how the First Adam and the Second Adam in fluence the history of a single man, as well as the whole humanity. An antitype and type may be considered two determinants that influence the history of the old and new mankind.

PL

W nauce o dwóch Adamach kryją się treści ważne dla wielu traktatów teologicznych. Biblijna typologia ukazuje również konieczność uwzględniania wzajemnej więzi między nimi. W tym sensie Pawłowy paralelizm wzywa do uprawiania teologii integralnej, która poszczególne prawdy wiary widzi w łączności oraz wyprowadza z całości Objawienia.

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Adam i Ewa jako dzieci w egzegezie syryjskiej

За възможните източници на апокрифния мотив „Сатанаил отказва да се поклони на Адам“ в едно раннохристиянско мъчение

Dlaczego Adam zamyka Pochwałę Ojców (Syr 44-49)?

Maailma esimesed inimesed – Valgevene ja Eesti etioloogiads

Armeńska pokuta Adama (Paenitentia Adae – armeniace, CApVT 1. IV)

Adam’s Story in the Qur’an

Adam. Příběh prvního člověka v knize Genesis a v Koránu

Christus Totus – Different Ways of Interpretation

Význam ἐφ᾽ ᾧ v Řím 5,12

Christus Totus – różne drogi interpretacji

Ewa – pierwsza kobieta w świetle pism świętego Augustyna

Odpowiedzialność człowieka za przyrodę w ujęciu Bazylego Wielkiego

Chrystus jako nowy Adam w listach Pawła apostoła

Biblijne podstawy teologii zaślubin z Bogiem – punkt wyjścia dla teologii małżeństwa

Anatole - Dysis - Arktos - Mesembria

Czy Ojcowie Kościoła przed Augustynem mówili o grzechu pierworodnym?

Teologiczna doniosłość typologii Adam-Chrystus w świetle dokumentów Międzynarodowej Komisji Teologicznej

Teologiczna doniosłość typologii Adam-Chrystus w świetle dokumentów Międzynarodowej Komisji Teologicznej