Search results - CEJSH

1

Brotherly Love As Condition For Perfect Love Of God (1J 4:12)

100%

Herrmann T.

Studia Theologica Varsaviensia

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2019

211-219

EN

Brotherly Love As Condition For Perfect Love Of God (1J 4:12)

2

St. Hilary Of Poitiers On The Christocentrism Of The Spiritual Interpretation Of The Holy Scriptures

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Stanula E.

Studia Theologica Varsaviensia

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2019

221-238

EN

Two general remarks arise from the synthetic interpretation of the biblical christocentrismpresented by Saint Hilary. e first concerns the subject of theologicalstudy and biblical studies. e above-mentioned presentation of the argumentsof Hilary implies that the mystery of Christ manifesting itself in history, of whichhe is the creator and interpreter at the same time, constitutes the essence of theologyand exegesis. e biblical senses, considered as the result of biblical andtheological research and study, in this approach are nothing but different aspectsof incomprehensible mystery of Christ. Because the mystery of Christ is revealedin history and is history itself, therefore the theological and exegetical studyis of a historical nature at least in the sense that this mystery can be recognizedby applying the aspect-oriented method by comparing what is contained in theScriptures with what people are currently experiencing in a particular episodeof history, because the creator of the latter is Christ. One could say that it seemsto follow from the last statement, that for Saint Hilary, there are no rigid formsof dogmas established once and for all but one: the incomprehensible mysteryof Christ. Although always and everywhere studied, it will never be understoodand expressed in words. In the act of studying it, a person constantly extractsnew aspects from it. It is the task of the exegete and theologian to update it,to make the faithful acquainted with the complexity of its message. If ordinarybelievers do this even at liturgical meetings, then, according to Hilary, eventhough they have not completed specialist theological and biblical studies, theycan read and interpret the holy text fruitfully.e second remark indicates the conditions sine qua non of the existenceand operation of the theologian, exegete, no matter if he is a specialistor an ordinary faithful. ese conditions are faith in Christ and perservancein participation in the Christological reality of the Church and the communityof the faithful. e above claim does not undermine the value of biblical andtheological studies – as understood by us in terms of erudite knowledge. Scholarlybiblical commentaries and the theological and historical writings of Saint Hilary can be regarded as the denial of such a conclusion. e Bishop of Poitiers,by encouraging his readers – by his own example – to intellectual and moralpreparation for the study of the Scriptures, also emphasizes the pointlessnessof practicing exegesis and theology if it is not accompanied by faith in Christ,in isolation from tradition, the continuity of history, finally in isolation fromthe community of the members of Church.

3

The Question of Anthropological Dualism in the Old Testament and Intertestamental Literature

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Stachowiak L.

Studia Theologica Varsaviensia

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2019

163-190

EN

The Question of Anthropological Dualism in the Old Testament and Intertestamental Literature

4

“For Christ Is the End of the Law” (Rom 10:4). Topicality of Religious-Moral Principles of the Old Testament

100%

Muszyński H.

Studia Theologica Varsaviensia

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2019

253-262

EN

“For Christ Is the End of the Law” (Rom 10:4). Topicality of Religious-Moral Principles of the Old Testament

5

The Theological Importance Of Creation In The Old Testament

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Gołębiewski M.

Studia Theologica Varsaviensia

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2019

239-252

EN

+. It is true that the concept of creation takes on theological focus in Israel quitelate. e chosen nation was primarily interested in history and its relationto God, and then asked a question about the beginning of the world. Over time,as a result of historical events, it gradually developed a lesson on creation. Babylonianslavery played a decisive role in the theological reflection on creation.&. e Old Testament texts testify that the statement “Yahweh has made heavenand earth” corresponds to a threefold theological intention. It has at the sametime a doxological, soteriological and polemic character. e Old Testamenttaken as a whole evokes a cosmogonic fact to praise the glory of the God of Israeland emphasise His transcendence, to question the worship of nature, freeingman from the caring cosmic and agrarian forces, and to guarantee salvationfor Israel and the world, relying on the power of God, able to make all thingsnew out of love for his chosen.3. e Old Testament shows us that the theological reflection on the creationof the world and mankind has been expressed in various forms in the historyof Israel, there is no single formula of Israel’s faith in creation, but it is alwaysabout the same faith expressed in a formulation conditioned by the currentcultural context, always with the triple theological intentions mentioned above.is can be seen in the Old Testament writings, starting with the Jehovah andthe priestly writer, through Deutero-Isaiah and the author of the Book of Job,whose faith was later expressed in the first article of the creed: “I believe in Godthe Almighty Father, the Creator of heaven and earth.”

6

Ks. Roman Bartnicki, Kinga Kłosek, Metody interpretacji Nowego Testamentu, Wydawnictwo Petrus, Kraków 2014, ss. 291

100%

Krawczyk R.

Studia Elbląskie

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2015

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vol. 16

445-447

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How We Should Interpret Bible Verses About Man

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Stachowiak L.

Studia Theologica Varsaviensia

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2019

191-201

EN

How We Should Interpret Bible Verses About Man

8

Przyjaźń domaga się rezygnacji. Kilka aspektów relacji między przyjaciółmi poruszonych w Biblii

87%

Nawrot J.

Poznańskie Studia Polonistyczne. Seria Literacka

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2010

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issue 17

11-31

EN

For Aristotle, the bond of a valuable friendship was created for the sake of its own value of giving friendship or the experience it furnishes, and not for the sake of expediency or the sheer joy of sharing friendship. A sustainable friendship basically finds its roots in what a human being is. Hence, it is loving rather than being loved that makes people real friends, ethically perfect. Biblical authors knew that a true friendship was difficult to obtain and that it could easily be lost. Thus, for their readers, to observe their advice means to obtain valuable hints and guidelines and to be protected from disillusionment. These guidelines had been drawn by them from the experience of everyday life, as a result of watching and drawing conclusions from what they saw following different man’s response to different situations. Might they have been victims to unjust action themselves, or had they committed something that made them feel ashamed, but kept that it in their mind as a warning to their prospective readers? Whatever the answer is, they managed to draw conclusions from the experience that, ultimately, could be helpful in making those who would perpetrate something that would hurt or kill a friendship repent.

9

Mercy as a Theological Term

85%

Zyzak W.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2015

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vol. 5

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issue 1

PL

The author of the article analyses different meanings of the term ‘mercy’. He begins with the ancient use of the word by pagan philosophers. This is the background for the analysis of the term ‘mercy’ in the Old and New Testament. The biblical sources lead to the definition of dogmatic foundations of God’s Mercy and allow the ethical and moral aspects of the human mercy to be shown. Closely connected with the last is the social dimension of the mercy. The author also deals with other dimensions of the mercy, such as: pastoral, liturgical, psychological and juridical. He also discusses the meaning of the mercy in the spirituality and Christian art.

10

K dalším latinsko‑českým mamotrektům

80%

Voleková K.

Historie – Otázky – Problémy (History, Issues, Problems)

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2013

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vol. 5

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issue 2

131-140

EN

During the Middle Ages not only Latin biblical commentaries were used to understand the Bible, but also monolingual Latin dictionaries focusing on unusual vocabulary. The most popular included Mammotrectus, which was compiled at the beginning of the 14th century by the Italian minorite Giovanni Marchesini and which in the Czech lands during the 15th century acquired Czech translations mostly taken from the second redaction of the Old Czech Bible. This dictionary formed the basis for bilingual Latin‑Czech biblical dictionaries known as Mammotrecti. Nineteen Mammotrecti have been dealt with by two Czech researchers, Bohumil Ryba and Vladimír Kyas. This paper also presents another three Mammotrecti from the 15th century: a Latin‑Czech local Mammotrect on the biblical prologues, written on the front and back inside covers of a manuscript at the St Vitus Metropolitan Chapter library under the administration of the Prague Castle Archive (shelf no. B 2/1), a Latin‑Czech local Mammotrect from the manuscript of the former St James parish library in Brno (City of Brno Archive, St James Library shelf no. 34/42), which highlights the translation of difficult words from the New Testament, and a Latin‑Czech local Mammotrect on pericopes from the Gospels and the Epistles based on the church year from a manuscript housed in the monasterial library in Schlägl, Austria (shelf no. Cpl. 203).

11

Jak důkladně znali gymnazisté Bibli? K užívání biblických textů ve školní výuce v českých zemích v 16. až 18. století

80%

Bobková‑Valentová K., Holý M.

Historie – Otázky – Problémy (History, Issues, Problems)

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2013

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vol. 5

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issue 2

63-72

EN

Based on an analysis of sources of various kinds (e.g. contemporary pedagogical theory, school rules, various teaching texts, religious reference works and the like) this paper attempts to grasp the extent of knowledge of Scripture and biblical history among students and Latin school graduates from the 16th to the mid‑18th century. Partial knowledge of the Bible and biblical texts was all part of elementary education and children could acquire it before they studied at Latin schools (in the home environment, special catacheses and the like), where these foundations were then strengthened. Research into educational institutes of various denominations and types (particularist town schools, non‑Catholic private educational establishments, Jesuit schools, Piarist grammar schools and the like) indicates that although the reading of biblical texts as a rule was not included as a priority in Latin school curricula, pupils there did not only have a detailed knowledge of biblical history, but also managed to find their way round Scripture and to quote important passages from it, while dealing with Bible text and biblical realia both in religious tuition and in other subjects (particularly Latin). We do point out the differences that existed between individual schools, though these are in no way fundamental, rather depending on the definition of types of school. Scripture in the vernacular languages came to the fore in religious education particularly in the lower classes of non‑Catholic schools, whereas students at Jesuit grammar schools dealt almost exclusively with Latin (or exceptionally Greek) texts. Generally speaking, the pedagogical idea behind working with the Bible was similar in all schools, and in any case the plan was based on the same source even if the exposition, the argument and sometimes even the particular texts that were used might differ from one denomination to another.

12

80%

Wojciechowski M.

Forum Politologiczne

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2012

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vol. 14 - Politologia w chrześcijańskiej myśli społeczno-politycznej

17-37

EN

As the backgound for the opinions of the Bible on the stat, this article presents briefly the history of Israel, divided into two main periods: national monarchy (earlier period of the Old Testament) and submission to the foreign powers (later books of the Old Testament and the New Testament). The opinions of the Old Testament on the own state hesitate between hope and disappointment, between optimism (royal ideology and messianism, tasks of the king, principles of government) and criticisms (Judges 9, 1 Samuel 8-12, bad kings). A moderate conclusion is offered by the Pentateuch (law above politics, Deut 17). In the attitudes towards the empires, we find two contradictory currents: submission to foreign rule and resistance. In the New Testament we find an acceptation of the state in the New Testament (Mark 12 on taxation, authority from God in Romans 13, 1 Cor 12.12-30), but also criticisms, triggered by persecutions (life of Jesus and Paul, Rev 13-19 and the satanic side of the empire). The state has its lawful authority, both instituted and limited by God and his law. This institution has some justification, but also serious vices (godlessness, violence, high taxes). However, the citizens should obey the state which deals justly with them.

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