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1

Image of Jesus Christ in Films of Andrei Tarkovsky

100%
Yevlampiev I.
Kwartalnik Filmowy
|
2008
|
issue 64
57-67
EN
In 'Passions on Andrei' Tarkovsky depicts the situation of a man in the world. The film maker is convinced that a man is a source of destructive and creative forces of being. A source of evil in each person is revealed in its aspiration to isolation and domination over environmental world and other people. But a human being is also a source of similarly powerful good forces which are capable to change the world, to make it better and harmonious. Tarkovsky considers that the most important of these forces is love. The highest example of love is life of Jesus Christ who sacrifices himself for the sake of all people - and love can change the world only in the act of self-sacrifice. In 'Stalker' Tarkovsky suggests that there is a possibility of relations between people that differ from those dominating our civilization. Three people - Stalker, Writer and Professor - go through the Zone, a mysterious place visited once by strangers from outer space, with the purpose of visiting 'room of desires' which is the place where most cherished desires come true. We understand that Stalker leads people in Zone to find among them a person who is capable to become his 'disciple', to become a stalker as he is, to reconstruct relations with the world. As a result of their 'trip' Writer realizes the meaning of Zone for one's life. He is ready to reject independent 'I' and submit to being for its saving, for averting world apocalypse. In the artistic world of late films of Tarkovsky Writer is 'new' Jesus Christ.
2

„JESUS IST HALB GOTT, HALB MENSCH UND SO“. SYSTEMATISCH-THEOLOGISCHE UND RELIGIONSPÄDAGOGISCH-KATECHETISCHE ANNÄHERUNGEN

80%
Schörkhuber B.
Verba Theologica. Teologický časopis
|
2020
|
vol. 19
|
issue 2
52 – 70
EN
Who is Jesus Christ? When reading the Jesus stories, one’s own questions, hopes and longings are caught up in the field of tension that leads people to understand their lives more deeply and openly. In this new openness, freedom and concentration on the human being, the reality of God, upon which faith and trust are built, is experienced again and again in all the Jesus stories. In the interplay of didactics, religious education studies and theology, the task of Christology didactics contours itself to master central questions of Christology in a thoughtful way.
3

Wyzwania miłości znaczonej wolnością

80%
Dziuba A.
Rocznik Teologii Katolickiej
|
2013
|
vol. 12
155-174 (część -2)
EN
On the path of Christian vocation, the fundamental of love is held in two commandments of charity: Love the Lord your God and love your neighbour as yourself. These have a value of law, but are also included in the everyday experience of the personal dynamics of mankind, whereupon every individual is uniquely developed and diverse.Love therefore manifests itself particularly in charity, a sign characterised by a special creative force and perfect means of inscribing individual liberty in the freedom exercised through charity. The Good Samaritan of ers a practical example of charity, perhaps unreachable, but awaited by most. The act of charity is a very appreciated element of testimony of Christian faith. Moreover, since the dawn of Christianity, martyrdom has also represented the manifestation of love. After all, the place intended for martyrs is a very special one. They are a gift of life, made by Christ and signed by blood shed n the service of faith. They are the most perfect sign of human love on this earth, because their decision is made in full freedom, and in the strength of Christ’s grace. Love is therefore the ultimate fuli lment of liberty. However, as it presents itself, liberty through which love reaches its full potential is found in the one revealed by the person of Jesus Christ, particularly in His Incarnation and in the Pasqual Mystery of Redemption. Liberty is bound to truth. Liberty is only fully manifested in love. Today, mankind makes liberty absolute and often doesn’t ask and doesn’t want to know what the truth is. Consequently, at the personal level, people do know who they are, where they come from or what their destiny is. These dei ciencies steer mankind to their auto-destruction.
4
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JEŽÍŠOVO VZKŘÍŠENÍ VSK 2,14–41

80%
Mareček P.
Studia theologica
|
2011
|
vol. 13
|
issue 1
18-41
EN
The resurrection of Jesus, which is the pivotal theme of the New Testament and the central element of the preaching of the early Church, is also the main subject matter of Peter’s Speech at Pentecost (Acts 2:14–41), the first public proclamation of the gospel, at which time the activity of the Church begins as well. The crucial importance of the resurrection of Jesus in this speech is evident both in the speech’s structure and content. The compositional organization of the speech, which originates from the author of Acts, emphasizes a threefold dimension: to expound the event of Pentecost (2:14–21), to announce the resurrection of Jesus (2:22–36) and to challenge those listening to change their minds and receive baptism. In terms of content, the centre of the speech is the message about the event of the resurrection and exaltation of Jesus (2:22–36), which explains what happened at Pentecost and which carries consequences with it (2:37–41). The resurrected Jesus, who is found in the centre of Peter’s speech (2:22–36), is also the pivotal and ultimate object of this message of salvation (2:41).Peter’s speech about the “resurrected Jesus” not only communicates which gift God offers to humanity, but also furnishes information about the value of work and the greatness of the one through whom it is possible to obtain this gift. This refers to the gift of the Holy Spirit, i.e. participation in the life of God through the resurrected Jesus “Saviour” (4:12), whom God has made Lord and Messiah (2:36). This gift of salvation comes to that person who makes a decision for faith in this Saviour (2:21), who turns to him through the reform of his life (2:38) and lets him or herself be saved (2:40).
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ZTRACENÁ OVCE (MT 18,12–14; LK 15,4–7)

80%
Tichý L.
Studia theologica
|
2011
|
vol. 13
|
issue 1
1-17
EN
The relatively short parable of “The Lost Sheep”, whose versions are not only in the New Testament in the Gospels of Matthew (18:12–14) and Luke (15:4–7), but also in the apo–cryphal Gospel of Thomas (log. 107), poses several questions for its interpreters. For the author of the article, the origin of the parable in the preaching of Jesus and the secondary character of the version in the Gospel of Thomas are sufficiently clear. The oldest form of the text cannot be determined, however, with certainty. Notwithstanding the editorial work of the third evangelist, the context of the parable in Lk 15:4–7 seems to correspond in all probability to the situation in the life of Jesus. He was interested in defending his contacts with those who were considered sinful people because of their life and/or profession. The behaviour of Jesus reveals God’s desire to save these people and his joy over those who are “found”. Thus the message of the parable is primarily Christological, the ecclesiological aspect of the story, which is prominent in the text and context of Mt 18:12–14, can be seen as the logical development of the story told by Jesus.
6
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Projev úcty mudrců. Výklad a poselství Mt 2,1–12

80%
Mareček P.
Studia theologica
|
2007
|
vol. 9
|
issue 2
18-38
EN
The story about the magi and their journey to find and worship the newborn King (Mt 2:1-12) is one of the best known and most impressive narratives of the New Testament. It is a part of the so called Infancy Narratives of Matthew's Gospel (Mt 1:1-2:23) presenting the identity of Jesus (Mt 1:1-25) and showing the various reactions of people towards Him. The legendary characters in the story enable to present the historical particulars. In Mt.2:1-12 the sovereignty of God and His providence clearly stand out. This story also depicts three different types of human behavior in relation to the new born King. The first group is represented by the magi who travel tirelessly to find and worship Him. The second group is represented by the chief priests and scribes who through the correct interpretation of the Scriptures know the birthplace of the Messiah, but their attitude is one of apathy and indifference towards Him. Finally, the third group is represented by king Herod who shows an outright negative attitude towards the new born King as he sees in Him an adversary who must be destroyed.
7

Obraz Jezusa Syna Dawida w dwudziele św. Łukasza [Łk-Dz]

80%
Mikołajczak M.
Polonia Sacra
|
2011
|
issue 29(73)
225-232
EN
The promise of God given to David heralds eternal existence of his house and monarchy (2 Samuel 7, 12-16). Judaism cherished hope associated with the promise that God would raise a monarch anointed like David, who would free people from slavery and set up the law for them. This is a model of a son of David, awaited in the entire history of Israel. Luke 1: 27 says that Joseph comes from the house of David, and Luke 1, 32 says that the Son of Mary will sit on the throne of his father, David. Genealogy, too, connects Jesus with David, who fulfills the Messianic hopes connected with the king of Israel. Without denying this relationship with David, Jesus showed distance with regard to the messianic expectations of the people of that era. He is the king above all because he is the son of God and not because he is the family of David. He takes David’s throne to fulfill the prophecies of the Old Testament. From this throne he will reign forever and judge the peoples.
8
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Dlaczego Lew Myszkin nie jest Chrystusem?

80%
Krasucka K.
Archeus. Studia z bioetyki i antropologii filozoficznej
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2013
|
vol. 14
141-154
EN
This article discusses the role Lev Myshkin plays in Fyodor Dostoyevsky’s novel The Idiot. It argues that he should be considered as a man, perhaps the perfect man, but not as Christ, which is what some scholars studying Dostoyevsky’s literary output have suggested. Treating the main character of The Idiot as Christ involves assuming his god-human nature, while the novel does not provide sufficient evidence for it. The interpretation of the character’s nature presented in this article makes reference to the works of the representatives of the Russian religious and philosophical Renaissance who consider Myshkin to be a false Christ.
9

Three Theses about the Passion

80%
Mikolejko Z.
|
2004
|
vol. 13
|
issue 2(50)
91-100
EN
It is not generally clear if this controversial movie has a specifically new philosophical message for the viewers. Is it about Christianity, or about religion in general, or about sacrifice and redemption? The author has three things to say in this query. First, the movie represents the characteristically fundamentalist version of Christianity, in which the suffering of crucified God is placed side by side with the suffering of true believers who witness its re-enactment. Second Mel Gibson has crated an 'idolatric' image of Jesus Christ rather than an 'iconic' vision. By such rendering of his topic he has deprived the story of one important aspect. The sacrifice of Christ is not presented as an act of love but rather as an act of endurance and dedication. Thirdly, Jesus is shown as a figure that can transgress all rules of nature and all historical conditions. By making his choices Gibson produced a picture that revives the old tenets of heretical doketism.
10
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Svědectví o Ježíšově vzkříšení v 1 Kor 15,1–11

70%
Mareček P.
Studia theologica
|
2009
|
vol. 11
|
issue 3
10-36
EN
The death and resurrection of Jesus are not only the heart of the Christian profession of faith but are also the main themes of the Church's preaching. This is witnessed by the apostle Paul in his First Letter to the Corinthians (ca. 55 A.D.) which contains in 1 Cor 15:1-11 what seems to be the oldest Christian profession of faith. This passage, including 1 Cor 15:3b-5, is presented by Paul as the kernel of the Gospel which he himself received and which he in turn preached to others. In this way, Paul demonstrates that Christian preaching is essentially the 'transmission of the Gospel!' Transmitted in this fashion, the Gospel centers on four realities concerning Christ: his death, burial, resurrection and subsequent apparitions as the Risen Christ (15:3b-8). It is important that the authenticity of the Gospel preached in his fashion can be testified to by eye-witnesses, well-known personalities and holders of responsible positions in the early Church (15:5-7). Paul is able to count himself among these witnesses (15:8). Holding firmly to the message of the Gospel, proclaimed by Paul and the early Church (15:11), brings salvation to every human being.
11
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Co je to podobenství

70%
Tichý L.
Studia theologica
|
2004
|
vol. 6
|
issue 1
1-9
EN
The article examines the term parable as it is used in the New Testament (in Greek parabole) and in the interpretation of the Gospels. At first, the Czech usage is presented, followed by the terminology of the Bible. Then the understanding of this word as a literary term is explored, beginning with classical authors. Much attention is paid to what biblical scholarship has said about the parables of Jesus in the last more than hundred years since the influential work of A. Jülicher. We can see that the approaches to the parables have been very diverse so that the only consensus among modern scholars seems to be the fact that Jesus sometimes spoke in parables. However, this cannot lead to an arbitrary interpretation of Jesus' parables. In author's opinion, the working definition of A. J. Hultgren can be useful in practice: A parable is a figure of speech in which a comparison is made between God's kingdom, actions, or expectations and something in this world, real or imagined.
12
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EXORCISMY V BIBLI. DĚJINNÝ A TEOLOGICKÝ PŘEHLED

70%
Brož J.
Studia theologica
|
2012
|
vol. 14
|
issue 4
175–184
EN
The aim of the paper is to offer a recapitulative survey of the theme of exorcism in the Bible. The reader will be acquainted with the main methodological approaches and difficulties in contemporary research on the issues of demons, evil spirits and exorcism from the point of view of terminology and theological interpretation. The first part deals with various categories of demons in the Hebrew Bible, with a transformation of the theological approach to them within the history of Israel, and with several cases of exorcist activity in the Old Testament and in the literature of Hellenistic Judaism. The primary focus of the article, however, is on the exorcist activity of Jesus of Nazareth which is interpreted as one of the mighty signs of the eschatological era. They are witnessed by the logia of Jesus and by the ancient Christian tradition on the exorcism miracles by Jesus in the Synoptic Gospels. In addition, the absence of this tradition in the Fourth Gospel has to be clarified which is not an easy task. In all probability, the author of the Gospel transformed the ancient tradition into his own Christological prospective. In John’s vision, the essential exorcism of Jesus is the victory of love manifested on the Cross. In the last paragraph of the paper, a brief overview of the exorcist activity of the early Church in the Acts of the Apostles is presented. The conclusion provides several suggestions of a hermeneutical character.
13

RANOKRESŤANSKÁ TRANSFORMÁCIA GRÉCKEHO POJMU LOGOS VO FILOZOFII JUSTÍNA MARTÝRA

70%
Gažík P.
Filozofia (Philosophy)
|
2008
|
vol. 63
|
issue 2
169-173
EN
Justin Martyr has adopted and elaborated the term 'logos' primarily for the apologetic reasons. Although he himself was inclined more to Platonism, it was the philosophy of the Stoics which become the ground of his considerations. Divine 'Logos' fully manifested itself in Jesus Christ, although in the past it was also partially present in the various testimonies of God - not only in the Old Testament prophets, but also in the Greek philosophers. They participated on God's revelation since they were influenced by the rudiments of 'logos'. In Justin Martyr's opinion, this rudimental, spermatic logos (logos spermatikos) is present in every human being and therefore everyone could, to some extent, know Christ even before His incarnation. Justin Martyr's interpretation of 'logos' was meant to address the educated helenized readers and listeners. In his opinion, both the Jewish law and the Greek philosophy found their fulfillment in Jesus Christ as the revealed 'Logos'.
14

WANG MENG’S ON THE CROSS (1988) AFTER 25 YEARS

70%
Gálik M.
Asian and African Studies
|
2014
|
vol. 23
|
issue 2
274 – 287
EN
This is an analysis of one of the first literary works on a biblical theme in the People’s Republic of China after the Cultural Revolution (1966 – 1976) depicting Jesus Christ’s death on the Cross, Wang Meng’s musings connected with it and his understanding of Jesus as the Messiah, who according to him was a social and political revolutionary. Wang Meng’s views were influenced by the Chinese Jesuits of the 1920s and 1930s, and also certainly by the Marxist ideas common in China to the present day. Although the present writer sympathises with Wang Meng’s understanding of Jesus’ teachings, suffering and death, he criticises Wang Meng’s messianic idea as very different from that in the Mark Gospel and from the common exegesis of the “messianic secret” of the Christian commentators.
15

BIBLICAL PERSONAL MODELS IN THE CATECHESIS (Biblijne wzory osobowe w katechezie)

61%
Slotwinska H.
Roczniki Liturgiczno-Homiletyczne (Liturgical and Homiletic Annals)
|
2010
|
vol. 57
241-256
EN
The article consists of three parts. The first part of the article explains the concept of the personal model in general, and the second one - limits the concept to catechesis. In the last and most important part of the article personal patterns both from the Old and the New Testament are shown, with special attention paid to Jesus Christ and Our Lady.
16
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TRINITY DOCTRINE AND CHRISTOLOGY OF SAINT ATHANASIUS, ARCHBISHOP OF ALEXANDRIA, IN HIS LETTER TO EPICTETUS, BISHOP OF CORINTH

61%
Stavrianos K. S.
Konštantínove listy
|
2019
|
vol. 12
|
issue 1
3 - 12
EN
The letter of saint Athanasius of Alexandria to Epictetus of Corinth stands in the place of the most important text of the doctrinal texts of the Christian literature about Christology. It is recognizes to be an important text not only at the Arian controversy, but even after the first Ecumenical Council. Athanasius wrote it to answer series of questions, which come from the views of Appolinarianists, Illusionists and adherents of early Nestorianism. Jesus Christ is the Word of the God, who was incarnated. The Word of God assumed a human nature so that there are two natures truly distinct. He has become a human being to save the mankind. He took the human flesh by Virgin Mary and He was also remaining co-substantial with the God Father. Logos did not suffer during the Passion but only His human nature. There is not a temporal difference between God Father and Word of God.
17

REWRITING OF JESUS CHRIST: FROM THE SAVIOUR TO THE PROLETARIAN – A COMPARATIVE STUDY OF ZHU WEIZHI´S JESUS CHRIST AND JESUS THE PROLETARIAN

61%
Liu Y.
Asian and African Studies
|
2016
|
vol. 25
|
issue 2
173 – 190
EN
Zhu Weizhi, a Chinese Christian scholar, published his book Christianity and Literature in 1940, one of the first in China to study the relationship between Christianity and literature. However, it is not so well known that he also published two biographies of Jesus Christ: Jesus Christ in 1948 and Jesus the Proletarian in 1950. In these two biographies, Zhu had very different opinions about Jesus who was changed from the Son of God or the Saviour to a son of the working class. Jesus is described here as a proletarian or a revolutionary after the founding of New China in 1949. By doing so Zhu tried to make his faith appropriate to Marxism and the socialist ideology of the day. This paper will attempt to explore the apparent ‘need’ for a rewriting of the Jesus narrative by Christian intellectuals around this period of Chinese history in order to discover whether this rewriting was prompted by old traditional Chinese cultural mores which arguably could be described as being non-Christian and non-Western in their spiritual and political outlooks? Or indeed was it due to widespread anxiety about the fate of the Chinese nation whose postcolonial visions of a new Utopian society compelled ‘Chinese Christianity’ to make adaptive changes more suitable to the ‘New China’. These and other relevant questions will be explored in this article.
18
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ABOLITION OF ETHNIC, RACIAL, OR CULTURAL DISTINCTIONS IN THE APOSTLE PAUL. INDICATIVE PATRISTIC APPROACH

51%
Lamprou S., Zozuľaková V.
Konštantínove listy
|
2019
|
vol. 12
|
issue 2
33 - 42
EN
The study focuses on Paul’s Epistle to the Galatians 2:28, wherein Paul, the Apostle to the Gentiles, proceeds to a declaration of human rights by stating: “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus”. Patristic interpretations regarding this position of the Apostle Paul are cited, according to which Paul’s basis is Christocentric, and is a criterion for the transposition and dissolution of each type of distinction, and the change of human relationships is the transformation of the world into the Church of Christ. Moreover, it is also emphasised and presented, in Christian literature, while the phenomenon of each type of distinction is engaged pastorally in the works of the Fathers and ecclesiastical authors, each is considered from a different perspective and approached pastorally.
19

THE LITURGY IS A LIVING CATECHESIS (Liturgia zywa katecheza)

51%
Goliszek P.
Roczniki Liturgiczno-Homiletyczne (Liturgical and Homiletic Annals)
|
2009
|
vol. 56
117-131
EN
The Liturgy is a community between God and man. During a liturgical celebration, man experiences an encounter with the Person of Christ. It is a personal encounter, that is, a real encounter. The Liturgy makes present the whole Person of Christ, His life, words and acts. It makes present the history of salvation, in particular the Paschal Mystery of Christ, that is His passion, death, funeral, resurrection, and ascension, and the outpouring of the Holy Spirit. The Holy Spirit that revived Christ at resurrection in the Liturgy makes present His salvific work, makes it alive and actual. Jesus Christ present in the Liturgy through the enlivening action of the Holy Spirit saves, arouses faith and sets man free to be a child of God. Thus man receives a gift of new life through personal unity with the Father through Christ in the Holy Spirit. In the Liturgy, Jesus Christ in collaboration with the Holy Spirit reveals, meets man, and leads to communion and unity with the whole community of the Holy Trinity. Here emerges the purpose of the Liturgy, which is identical with superior purpose of religious instruction (catechesis). Both the Liturgy and catechesis seek to lead their participant to communion and intimacy with Jesus Christ. He leads to unity with the Father in the Holy Spirit. This personalistic character of the Liturgy makes it the place of living catechesis. The Liturgy expresses faith, communicates faith and shapes it. The whole Liturgy contains Catholic faith and confesses this faith through celebration. The Liturgy is not a learned knowledge of faith, it does not explain concepts, it is not a theological tract or an interpretation, but its catechetic character is expressed in the fact that it makes faith and leads to an existential encounter with God. In this sense the Liturgy is a living and dynamic catechesis, it has a personal and educational character. In religious instruction that is taking place in the Liturgy God Himself speaks, gives instructions saves, and brings up man to full humanity.
20

Filmovy hrdina s mesianistickymi crtami

41%
Plencner A.
Communication Today
|
2013
|
vol. 4
|
issue 2
32-47
EN
The author deals with the messianic traits of a hero who is a protagonist of contemporary mainstream film. Basic assumption of this paper is observation that despite the so-called “end of grand narratives” proclaimed by postmodern philosophers at the end of the last century, there are phenonema in culture clearly contradicting former predictions: renaissance of a novel, rising popularity of historical and fantastic stories and new heroes with complex character and genuine humanistic qualities. According to the author this proves the fact that human need for transpersonal values, moral patterns and stories carrying the message of meaningfulness of human destiny, is historically stable. The paper examines various representations of film hero within the broader context of social meanings in cinema (social dimension of film). The author describes psychoanalytic and anthropological concepts of hero as well as Jesus Christ as an archetype of Savior. Some of his special traits serve as a model for conceptualization of messianic hero and his basic characteristics. The text provides numerous examples of strong and weak heroes who alternately resurfaced the mainstream film through the decades. The author believes that the former narcissistic action hero and insecure hero is being replaced with more authentic and vibrant hero: a character who is vulnerable and commited to sacrifice in favor of others at the same time.
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