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Simeonova slova v Lk 2,35a

100%
Mareček P.
Studia theologica
|
2013
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vol. 15
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issue 4
1-13
EN
The purpose of the paper “The Words of Simeon in Luke 2:35a” is to, on the one hand, present an overview of various interpretations of the text Luke 2:35a which have been proposed from the earliest times up to the present with brief evaluations concerning them, and to, on the other hand, provide our own analysis of the text. In order to reach a proper understanding of the enigmatic words of Simeon concerning the personal fate of Mary, the mother of Jesus, in Luke 2:35a, the micro-context (immediate context) which forms the prophetic pronouncement of Simeon about Jesus (Luke 2:34b-c.35b) and the macro-context (wider context) which constitutes the entire Lucan double work (Luke – Acts) both are of assistance. The utterance in Luke 2:35a in connection with the formulation in Luke 2,34b can point first and foremost to the journey of Mary’s faith in her relationship to her son (cf. Luke 8:21; 11:28) as part of which she will have to accept the fact that the connection of Jesus to his heavenly Father has a precedence over all his earthly bonds (Luke 2:48-50). In contrast, however, the words of Simeon in Luke 2:35a in connection with the formulation in Luke 2:34c may also have something to say concerning the close connection between Mary and the destiny of her son, who will encounter rejection both during his public ministry (cf. Luke 4:28-30) and also after his resurrection as part of the missionary activity of the Church (cf. Acts 13:46; 18:6; 28:28).
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Spreading the Word: Oral Transmission of the Bogomil Teachings, its Symbolism, and Biblical Exegesis

88%
Radovanović B.
Studia Ceranea
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2021
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vol. 11
387-403
EN
The oral biblical exegesis and oral transmission, or the unwritten tradition, represent pillars in the circulation of texts and ideas since the very dawn of Christianity, both in orthodox and heterodox circles. Namely, this vast topic encompasses the concepts related to the concepts of the written sources and the spoken word, and their interrelation, and, furthermore, to the symbolism of the ear, Logos, and secret teachings (arcana). The role and impact of the oral transmission will be examined on the example of the Bogomils, and this paper will re-assess the importance and function of the oral transmission of the Bogomil doctrine. Therefore, the Biblical exegesis will also be analyzed in that key, and the question of the Bogomil preachers will be addressed. More broadly, the oral transmission of the Bogomil teachings can be observed as one of the modi operandi that the Bogomils resorted to in the aim of propagating their ideas, as well as possibly their interpretative manner to approach the Scriptural material and parables.  
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Teologiczny obraz twierdzy jerozolimskiej w 1 Mch 1,33-38 i jej oblężenie przez wojska Judy w 4,41 oraz 6,18-20

75%
Nawrot J.
Poznańskie Studia Teologiczne
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2016
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issue 30
191-215
EN
The purpose of this article is to present certain episodes of the acts of war of insurgent army under the leadership of Judah Maccabee, which occurred both before the death of Antiochus IV Epiphanes, the biggest enemy of Jews in Seleucia empire, and shortly after it. The undertaken efforts clearly show that even after the death of the hated ruler the situation in the province of Judah has not changed radically. The insurgents still attempted to free themselves from Seleucia rulers, whose castle in the capital was probably the most important sign of domination. To understand the meaning of the activities of insurgents better one cannot ignore the role that acre played in oppressing the chosen people. The first part of the article mentions that. An important final query, however, is an attempt to answer the question of the author of the book -  why did Judah fail to take the fortress, despite undoubtedly favorable circumstances surrounding it. The article deals with the First Book of Maccabees, which is still rarely commented, as well as all deuterocanonical books, more often overlooked in exegetical discussions than books of the Hebrew Bible.
PL
Celem niniejszego artykułu jest prezentacja pewnego epizodu działań wojennych armii powstańczej pod dowództwem Judy Machabeusza, który nastąpił zarówno przed śmiercią Antiocha IV Epifanesa, największego wroga Żydów w imperium seleuckim, jak i w niedługim czasie po niej. Podejmowane w tym kierunku wysiłki wskazują jednoznacznie, że nawet po śmierci nienawistnego władcy sytuacja w prowincji judzkiej nie zmieniła się radykalnie. Podkreślają jednak również ciągle podejmowane przez powstańców próby uwolnienia się spod jarzma seleuckiego, którego zamek w stolicy był bodaj najbardziej jaskrawym znamieniem. By lepiej zrozumieć sens działań powstańców, nie można pominąć roli, jaką akra odegrała w uciemiężeniu narodu wybranego, o czym wspomni pierwsza część prezentowanego materiału. Istotnym zapytaniem końcowym jest jednak próba odpowiedzi autora księgi na pytanie dlaczego Judzie – mimo niewątpliwie sprzyjających mu okoliczności – nie udało się zdobyć twierdzy. Poniższa prezentacja wpisuje się w ciągle słabo jeszcze opisywaną przez badaczy problematykę Pierwszej Księgi Machabejskiej, szerzej zaś w ogóle ksiąg deuterokanonicznych, znacznie częściej pomijanych w omówieniach egzegetycznych, niż dzieła Biblii Hebrajskiej.
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Oslava Karla IV. v pohřebních kázáních Jindřicha z Vildštejna jako příklad morálně exhortativního dosahu funerální homiletiky

75%
Večeře V.
Mediaevalia Historica Bohemica
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2019
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vol. 22
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issue 1
73-95
EN
This article looks at the issue of the posthumous presentation of Charles IV in two funeral sermons given on the occasion of the emperor’s funeral at the end of 1378 by the preacher Henry of Wildenstein (Henricus de Wildenstein, OFM). Using an analysis of topics within the funeral rhetoric, the article author endeavours to point out the religious, and in particular morally exhortative (encouraging) function of the sermons. This is an analytical-interpretative study of an exegetic source.
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Méně známé spisy Klementa Alexandrijského Trendy a perspektivy současného bádání

63%
Plátová J., Černušková V., Hušek V.
Studia theologica
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2021
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issue 2
49-61
EN
Clement of Alexandria is well known as the author of Stromata I–VII and Paedagogus I–III, and also the minor works Protrepticus and Quis dives salvetur?. There are several texts by Clement, however, which are often neglected by scholars concerned with Clement’s theology: the so-called Stromata VIII, Excerpta ex Theodoto, Eclogae propheticae and the extant fragments of Hypotyposes. These texts have been evaluated as Clement’s masterpiece by certain scholars while others perceive them as strange and dissonant to Clement’s “standard” theology represented by Stromata and Paedagogus. There were even opinions in the past claiming that these texts represent heretical ideas of a too young or too old Clement. The aim of this paper is to present these works in the light of contemporary scholarship and encourage a reading of these texts as valuable evidence of early Christian (orthodox and heterodox) biblical hermeneutics.
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Aurora – wierszowana Biblia autorstwa Piotra Rigi (ok. 1145–1209): stan badań i perspektywy

63%
Pludra-Żuk P.
Z Badań nad Książką i Księgozbiorami Historycznymi
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2015
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issue 9
149-170
EN
The article presents the state of research on Aurora, the verse paraphrase of the Bible composed prior to the end of the 12th century by Peter Riga (died 1209), a canon of the Reims cathedral and a regular canon of the Augustinian monastery located in the same city. As early as during the lifetime of Riga, it was reworked by Aegidius of Paris (ca. 1160–1224). During the Middle Ages, Aurora was exceedingly popular. This popularity is attested by nearly 500 extant manuscript copies, numerous citations in works by other authors, and by translations into the vernacular. In spite of its importance to the Middle Ages, this remarkable text received its editio princeps only in 1965, and even if this edition provides ample material for research on various themes relative to medieval intellectual culture, many issues connected with this text remain to be solved. P. Pludra-Żuk recounts the major fi ndings concerning Peter Riga and Aegidius of Paris, the composition of Aurora, and the specifi city of its reception, emphasising the diffi culties, which arise from the existence of several authorial versions of the text, and nearly contemporary redactions. Pludra-Żuk’s article aims at introducing into Polish historiography issues related to Aurora, which hitherto have practically been absent, while the research fi eld seems quite promising. In particular, one can hope for interesting results from inquiries into the textual transmission and the reception of the contents of Aurora, as well as the scrutiny of its place in the wider intellectual context of medieval Poland.
PL
Artykuł przedstawia stan badań nad Aurorą, wierszowaną parafrazą Biblii spisaną pod koniec XII wieku przez Piotra Rigę (zm. 1209), kanonika katedry w Reims i kanonika mieszczącego się w tym mieście klasztoru augustianów, która jeszcze za życia autora przeredagowana została przez Idziego z Paryża (ca 1160–1224). Opisywany tekst cieszył się w średniowieczu szczególną popularnością, na co dowodem jest blisko pięćset zachowanych do dziś kopii, liczne cytaty u autorów średniowiecznych i opierające się na nim kolejne przekłady. Jednakże pomimo szerokiego wpływu, jaki Aurora wywarła na średniowieczną umysłowość, editio princeps doczekała się dopiero w 1965 r., a choć dzieło stanowi doskonały materiał do badań nad wieloma aspektami odnoszącymi się do historii intelektualnej średniowiecza, dotychczas wiele związanych z nim zagadnień pozostaje nierozstrzygniętych. Artykuł przytacza główne ustalenia dotyczące postaci autora oraz redaktora Aurory, kompozycji tekstu i specyfiki jego recepcji z zaznaczeniem trudności, wynikających z istnienia kilku wersji odautorskich oraz niemal jednocześnie sporządzonych redakcji. Ma na celu wprowadzenie do polskiej literatury przedmiotu zagadnienia do tej pory niemalże całkiem nieobecnego, a dającego nadzieję na nowe istotne ustalenia w zakresie transmisji tekstu i treści zarówno w odniesieniu do tego konkretnego przypadku, jak i w szerszej perspektywie panoramy intelektualnej średniowiecznej Polski.
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Problem synodalności Kościoła w świetle analizy egzegetycznej perykopy Mk 2,18-22

63%
Włoszczyk M.
Studia Teologiczno-Historyczne Śląska Opolskiego
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2023
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vol. 43
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issue 2
37-50
EN
This article is a symbolical reading of the words of Jesus in Mark 2:18-22 in the light of the invitation to the path of synodality made by Pope Francis in 2014. The article shows how the discovery of synodality is a finding of the newnessof the Gospel (young wine) and that it takes flexibility of mind and openness to change (new wineskin). The article consists of three parts: literature presenting of pericope, an exegetical analysis and a discussion of the theological significance of the parable of the young wine and the old wineskins, and how the motifs relate to the “matter of synodality”.
PL
Artykuł jest symbolicznym odczytaniem słów Jezusa na temat postu, zawartych w przypowieści Mk 2,18-22, w świetle zaproszenia na drogę synodalności, które w 2014 r. sformułował papież Franciszek. Artykuł przedstawia, w jaki sposób odkrycie synodalności jest dotarciem do nowości Ewangelii (młode wino) oraz że potrzeba przy tym elastyczności umysłu i otwartości na zmianę (nowy bukłak). Tekst składa się z trzech części: literackiego przedstawienia perykopy, analizy egzegetycznej oraz omówienia teologicznego znaczenia przypowieści o młodym winie i starych bukłakach wraz z odniesieniem tych motywów do „sprawy synodalności”.
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The Seizure of the Throne by Demetrius I Soter (1 Macc 7:1-4). Theological Interpretation of a Historical Event

63%
Nawrot J.
Poznańskie Studia Teologiczne
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2021
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issue 40
7-32
PL
Prezentowana perykopa biblijna 1 Mch 7,1-4 opisuje wydarzenie, które miało miejsce daleko poza zasięgiem działań powstańców machabejskich. Jest jednak ściśle związana z historią narodu wybranego i w istotny sposób wpływa na ewolucję sytuacji polityczno-religijnej Żydów w tym okresie. Szczególnie warta analizy jest adekwatność prezentowanych faktów historycznych oraz teologiczne spojrzenie na nie, którym autor nadaje pierwszorzędne znaczenie. Temu właśnie poświęcony jest niniejszy artykuł zestawiający dane historyków starożytnych z relacją biblijną. W ten sposób historia narodów i królestw ukazana jest jako część wielkiego planu Bożego realizującego się nawet nieświadomie poprzez działanie uczestników toczących się wydarzeń. Taka prezentacja dotyczy bohaterów zarówno głównych, jak i drugoplanowych. Krótki fragment 1 Mch 7,1-4 pokazuje, jak hagiograf świadomie uwypukla pewne fakty, dobiera odpowiednią składnię i słownictwo, aby ukazać działanie Boga. Wprawdzie stoi On za zasłoną ludzkich działań, ale właśnie On decyduje ostatecznie o ich przebiegu.
EN
The presented biblical material (1 Macc 7:1-4) is one of those texts that describe an event happening far away from the scope of influence exerted by the Maccabean insurgents, yet one which is closely connected with the history of the chosen people. As such, it substantially influences the successive events in the political-religious situation of the Jews. What is particularly worthy of analysis is the historical accuracy of the inspired author in presenting facts as well as the theological conception to which primary importance is given in the book. This way the history of peoples, kingdoms and societies is shown as part of God’s magnificent plans which is implemented by all participants of ongoing scenes. Such a presentation concerns both the main and supporting protagonists. The short passage of 1 Macc 7:1-4 reveals how the hagiographer, who knows the theological conception, consciously accentuates certain parts, chooses appropriate syntax and vocabularyto show God’s action in the presented characters and events. God stands behind the curtain of human actions, yet it is Him who decides about their course.
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The meaning of the noun ὁρκισμός in 1 Macc 6:62

62%
Nawrot J.
Poznańskie Studia Teologiczne
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2018
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issue 32
7-27
PL
The discussed text of 1 Macc 6:62 contains the noun ὁρκισμός, which defines an oath givento the leader of the Maccabean revolt by the king, and which is worthy of investigation. The fact that this oath is taken by the most noble person in the country, and is given to his adversary who played the highest role in the insurrection, i.e. that of the leader, reveals the term’s significant value. Additionally, the two surrounding verbs related to the activity of taking an oath show that the term must be interpreted as an extremely important activity undertaken solemnly with a high degree of responsibility on the part of the one who takes it, so that he can keep it. What is at stake is personal honor, which guarantees the trust of the other party. An oath taken in such a way should be kept by any means necessary, even if this would require the highest costs and efforts from the one who made an oath to its beneficiary. If breaking the oath entirely ruins one’s honor, then no office can compensate for one’s loss of authority. In the discussed book, this downfall is also related to the fact that, contrary to the Jews, promises are never kept by the Gentiles.
EN
The discussed text of 1 Macc 6:62 contains the noun ὁρκισμός, which defines an oath given to the leader of the Maccabean revolt by the king, and which is worthy of investigation. The fact that this oath is taken by the most noble person in the country, and is given to his adversary who played the highest role in the insurrection, i.e. that of the leader, reveals the term’s significant value. Additionally, the two surrounding verbs related to the activity of taking an oath show that the term must be interpreted as an extremely important activity undertaken solemnly with a high degree of responsibility on the part of the one who takes it, so that he can keep it. What is at stake is personal honor, which guarantees the trust of the other party. An oath taken in such a way should be kept by any means necessary, even if this would require the highest costs and efforts from the one who made an oath to its beneficiary. If breaking the oath entirely ruins one’s honor, then no office can compensate for one’s loss of uthority. In the discussed book, this downfall is also related to the fact that, contrary to the Jews, promises are never kept by the Gentiles.
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