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Apoštol Pavel a „pravda“

100%
Tichý L.
Studia theologica
|
2018
|
vol. 1
165-174
EN
The contribution seeks to disclose and evaluate the position of the concept of 'truth' with the apostle Paul. The term ἀλήθεια, whose primary meaning is 'truth', occurs in Paul’s undisputed letters only 22 times. Because the most frequent occurrence is in 2 Corinthians and Romans (8 times in each), it is apparent that Paul’s usage of this term increased over time and the apostle used it not only in connection with love and as the opposite of wrongdoing (cf. 1 Cor 13:6 and Rom 1:18; 2:8), but also saw God (cf. Rom 1:25; 3:7; 15:8) and Christ (cf. 2 Cor 11:10; Rom 9:1) as present in it. Although 'truth' was not the most central theological term for Paul, he would have readily accepted Christ’s words in John 14:6 ("I am … the truth") as perfectly corresponding to his theology.
2
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Člověk a zmrtvýchvstání v Pavlově perspektivě

100%
Dosoudil J.
Studia theologica
|
2019
|
issue 3
21-44
EN
The contribution explores the faith of the early church in the resurrection and its influence on the Pauline view of man. Examining Paul's understanding of the resurrection concept, it considers the inaugurated eschatology schema and apocalyptic structure of his thought. Paul based all the hope for human life on the story of the risen Jesus. He understands it not only as a way of overcoming death, but it also represents for him a source of hope for a new life. In such a life, man’s relationship with God is brought to its fulfillment, enabling full self‑ realization of the human personality. Christ, the new Adam, represents both an ideal and a giver of this new mode of human existence: as Christ has always been, man is thus set free of slavery to sin in him and becomes led by the Spirit of God. Although man is already given the Spirit in his earthly life, Paul does not expect his complete spiritualization before the parousia. Man’s change will happen abruptly and will include his physical transformation. In Pauline thought, Christ’s resurrection represents a promise of eschatological fulfillment of God’s creation act.
3
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Sex, gender a homoerotika v Pavlových listoch

75%
Javornický S.
Studia theologica
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2019
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vol. 1
21-40
EN
The paper provides a philological, literary, hermeneutical, anthropological and gender analysis of Paul’s Letters (Proto-Pauline) which deals with question of homoeroticism (Rom 1:18–32 and 1 Cor 6:9–10). Based on an interpretative tradition which had an absolute prevalence up until the 1960s, it postulates the hypothesis of Paul’s strong heteronormativity, which it consequently intends to examine. It also studies the concept of gender in Greco-Roman society and in Hebrew tradition and the symbolical models lying behind it. It inquires into eventual sources and influences of Paul’s thoughts in the Torah, in Second Temple Judaism and in Hellenistic philosophy (especially natural theology and natural law theory). The paper traces mutual differences but also intersections. It then attempts to situate Paul’s own ideas into this environment with a focus on its heteronormative tendencies and interpretations.
4
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“The Stigmata of Jesus” in Paul’s Body. An Examination of Gal 6:17

75%
Kozłowski J.
Warszawskie Studia Teologiczne
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2018
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vol. 31
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issue 4
96-104
EN
At the end of the Epistle to the Galatians, Paul writes: “From now on, let no one make trouble for me; for I carry in my body the marks (stigmata) of Jesus”. According to most scholars, Paul refers here to scars caused by the wounds he suffered during his apostolic ministry. By calling them the stigmata of Jesus, according to many, Paul was metaphorically thinking about a tattoo or a burn mark – a sign of belonging to Jesus. However, a philological and contextual analysis suggests that by the stigmata of Jesus Paul metaphorically had in mind the wounds of crucifixion, whereas the words “I carry in my body” should not be understood literally.
5
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Pytanie o status chrystianologii św. Pawła – quaestiones selectae

63%
Kubanowski A. T.
Studia Gdańskie
|
2016
|
issue 38
65-74
PL
Niniejszy artykuł prezentuje cztery koncepcje rozumienia terminu „chrystianologia”. Jest on próbą odpowiedzi na pytanie, co to właściwie jest. Pierwsza z opisywanych koncepcji, autorstwa Emmanuela L. Rehfelda rozważa „chrystianologię” jako jeden z głównych nurtów występujących w antropologicznej releksji prowadzonej na kartach pism Pawłowych. Kolejna koncepcja sformułowana przez o. Romana S. Zdziarstka „chrystianologią” nazywa naukę o chrześcijaninie pozostającym w ontycznej relacji z Trójcą Przenajświętszą. Celem owej nowej dyscypliny teologicznej jest poszukiwanie podstaw tożsamości chrześcijańskiej. Trzecia koncepcja, ks. prof. Mirosława Mroza w „chrystianologii” dostrzega teologię moralną, która jest ukierunkowana na proces stawania się „Chrystusowym”. Ks. Mróz sugeruje również, iż ta perspektywa jest właściwa myśli teologicznomoralnej Tomasza z Akwinu. Autorem ostatniej koncepcji jest o. Wacław Hryniewicz. Rozpatruje on „chrystianologię” jako specyiczne podejście w releksji teologicznej, poszukującej paschalnego wymiaru w egzystencji i duchowości chrześcijańskiej. Według niego „paschalna chrystianologia” może zostać wykorzystana w rozwiązywaniu współczesnych problemów egzystencjalnych. Artykuł zakończony jest kilkoma wnioskami, które mogą posłużyć jako przyczynek do dalszej releksji.
EN
The paper presents four conceptions of understanding the term – “christianology”. It try to answer, what does it really mean. The first author – Emmanuel L. Rehfeld considers “christianology” as a mainstream of anthropological contents in the St. Paul’s teaching. The second author describes “christianology” as a theological study of Christian, which is in the ontic relation to Holy Trinity. In his christianological conception Zdziarstek uses the complex theological method, which the aim is finding the foundations of Christians identity (esse christianum). The next author – M. Mróz considers “christianology” as a moral theology. This conception is directed to the Christian being as a process of conformitas Christi. Also fr. Mróz suggests to use the christianological methods for examination on Thomas Aquinas’s moral thought. The last author – W. Hryniewicz deems “christianology” as an approach of theological reflection, which searches the Passover’s dimension in the sources of Christian existence and Christian spirituality. “The Paschal christianology” can be solution for the existential problems of contemporary people. The conclusions’ section contains a few issues for the further considerations.
6
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ΠΕΡΙΚΑΘΑΡΜΑ ET ΠΕΡΙΨΗΜΑ. PRZYCZYNEK DO HISTORII EGZEGEZY PATRYSTYCZNEJ

63%
Starowieyski M.
Warszawskie Studia Teologiczne
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2017
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vol. 30
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issue specjalny
250-269
7
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„Zanurzeni w Mojżesza” – „zanurzeni w Chrystusa”. Chrzest Polski w świetle doświadczenia paschalnego narodu wybranego w reinterpretacji Apostoła Pawła (por. 1 Kor 10, 1-13)

63%
Nalewaj A.
Studia Warmińskie
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2017
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issue 54
131-142
PL
Celem niniejszego studium jest próba ukazania aktu Chrztu Polski w kontekście wydarzeń paschalnych Izraela, zreinterpretowanych przez św. Pawła w 1 Kor 10, 1-13. Opracowanie składa się z dwóch części. W pierwszej części przedstawiono historyczne okoliczności i opisano, na czym polegały konsekwencje wynikające z fundamentalnej decyzji Mieszka I o przyjęciu chrztu. W drugiej części, w oparciu o analizę fragmentu Listu Apostoła Narodów (por. 1 Kor 10, 1-13), przedstawiono doświadczenia wspólnoty chrześcijan z Koryntu, które mają paralele w doświadczeniach narodu wybranego z okresu Wyjścia. Przykład z dziejów biblijnego Izraela nie odnosi się wyłącznie do wiernych z Koryntu. Pouczenie św. Pawła ma charakter uniwersalny.
EN
The purpose of this study is to attempt to reflect on the baptism of Poland in the context of the Passover events in Israel as reinterpreted by the apostle Paul in 1 Corinthians 10,1-13. The study is divided in two parts. The first part refers to the historical circumstances and consequences of the decision of Mieszko I of Poland to accept Christianity. The second part, based of the analysis of a fragment of the letter of the Apostle of the Nations (reference 1 Corinthians 10,1-13), presents the experience of the Christian community of Corinth, with refers to the experience of the chosen people of the Exodus period. The example from the history of Biblical Israel does not refer solely to the Christians of Corinth. The teaching of Paul has universal character.
8
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Luther and Marx

45%
Hołówka J., Hołówka J.
Przegląd Filozoficzny. Nowa Seria
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2018
|
issue 4
9
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Współukrzyżowani z Chrystusem i wolni od mocy grzechu (Rz 6, 1–14)

38%
Witkowski S.
Ruch Biblijny i Liturgiczny
|
2009
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vol. 62
|
issue 2
EN
Pericope Rom 6, 1–14 gives a clear answer to a thesis expressed in the form of accusation: should we remain in sin so that grace may be given the more fully? In his argumentation Paul clearly illustrates the absurdity of this question. How can we remain in sin if we have died for it, were buried and crucified with Christ? Furthermore, a new, until now unknown, way of life opened before us. We received a new beginning and new future. Sin lost its enslaving power over us. The reality of eschatological life obliges us to remain in intimacy with Christ, to be steered towards God and determined in the fight not to be overcome by sin.
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