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1

Nadmiar Boga? Święty Paweł w epoce postsekularnej

100%
Pospiszyl M.
Kwartalnik Filozoficzny
|
2011
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vol. 39
|
issue 1
135-156
EN
The article proposes an interpretation of the Letters of St. Paul based on Heidegger's early lectures. It introduces the notion of excess. Excess (nad-miar) is not only the opposite of what can be measured (miara); it is above all something that exceeds measurement, though in an immeasurable (bez-mierne) way. Excess expresses the actual infinity of the subject while the “immeasurable” expresses his potential infinity. This difference between the immeasurable and excess is visible in the context of messianic temporality. Those who await a temporal messiah treat him as an extension of the immeasurable world of their own expectations. Christians do not expect a specific event; for them treating God as a third person is senseless. Their concept of God arose in the temporality in which all things are accomplished in accordance with Paul's motto, "Stay alert, stand firm in the faith, show courage, be strong. Everything you do should be done in love." (1 Cor 16:13-14). This is a subjective figure for taking responsibility for living, thinking and acting, which are to take place in love and expresses a revolution, for such subjective figures change the very character of Christian life.
2
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Święty Paweł w kontekście świata żydowskiego, greckiego i rzymskiego

84%
Wróbel M. S.
The Biblical Annals
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2010
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vol. 2
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issue 1
153-163
EN
In the present article the author shows the Paul’s phenomenon of life in the context of Judaism, Hellenism and Roman culture. The influence of different backgrounds shapes his rich personality and effective activity as Apostle of Christ and Messenger of universal salvation. St. Paul in the power of Holy Spirit unites Jewish, Greek and Roman world in universal space determined by the cross of Jesus - Saviour of all nations
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„Biada mi, gdybym nie głosił Ewangelii” (1Kor 9,16c). Motywy przepowiadania u św. Pawła

84%
Szpyra S.
Nurt SVD
|
2016
|
issue 2
250-262
PL
W artykule szukano odpowiedzi na pytanie: jakie są motywy głoszenia Ewangelii u św. Pawła Apostoła? Pawłowa wypowiedź w 1Kor 9,16 zdaje się sugerować, że Apostoł motywowany jest lękiem i poczuciem pewnego determinizmu, na co zdaje się wskazywać użyty przez niego grecki rzeczownik avna,gkh. Jednakże dokładniejsza analiza Pawłowego użycia tego rzeczownika pokazuje, iż nie chodzi tu o determinizm, pozbawiający wolności. Owa konieczność, przymus głoszenia płynie bowiem z Bożego wybrania i powołania. Głębsze motywy głoszenia Ewangelii ukazuje analiza teologii misji u św. Pawła. Jej fundamentem jest nowa świadomość historii zbawienia, nowa koncepcja ludu Bożego oraz nowe rozumienie Prawa. Szaweł z Tarsu, świetnie znający Prawo – przekonany o wybraństwie Izraela i zbawieniu, które osiąga się przez wypełnianie tego Prawa – w osobowym spotkaniu z Chrystusem zmartwychwstałym uzyskuje nowe spojrzenie. Bóg wzywa do zbawienia wszystkie narody, tak Żydów, jak i pogan, ofiaruje im to zbawienia za darmo, poprzez wiarę, a jego sprawcą jest Jezus Chrystus. Doświadczenie pod Damaszkiem uświadamia też Pawłowi, że został wybrany jako narzędzie tego zbawienia. Będąc tego świadom, nie może nie głosić tego, co zrozumiał i czego doświadczył.
EN
Why did St Paul proclaim the gospel? What were his motives? His cry in 1Cor 9,16 seems to betray fear; his use of the Greek noun anv ag, kh implies even a certain degree of determinism. But only on the surface of it. A closer examination makes it clear that Paul does not mean the kind of determinism that strips him of his free will. The obligation (even compulsion) to proclaim the Good News flows directly from his conviction of being chosen to do so by God himself. For Paul, his obligation to preach rests on his new understanding of the Law, the community of God’s chosen people and of the entire history of salvation. Paul knew the Jewish Law inside out. Not for him to harbour doubts about Israel having been selected by God for a special relationship with Him, or argue against the motion that one may attain salvation by strictly complying with the Law. That is, until the day when he headed off for Damascus. What happened to him then changed everything. He became aware that he was selected by the Almighty himself to be His personal hand tool in bringing others to that very salvation. His encounter with the Risen Christ shed a totally new light on everything he thought he knew. God wants all to be saved, Jews and pagans and all the rest. For free. But one must believe in Him. If one wants to be saved, the only sure way to comply with is Jesus Christ. Knowing that, Paul could not but proclaim it far and wide. Not doing that would be nothing less than sneaking out of God’s loving hands and cry: Woe to me! That was Pauls fear and determinism.
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1 Kor 15, 3b-8 syntezą chrześcijańskiej doktryny o śmierci i zmartwychwstaniu Jezusa

67%
Paciorek A.
The Biblical Annals
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2010
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vol. 2
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issue 1
123-142
EN
St Paul’s text of 1 Cor 15 3b-8 in a concise and schematic way gives the basic data con¬cerning Jesus’ death, funeral, resurrection and manifestations. It is a true synthesis of the Christian doctrine on the death and resurrection of Christ the Redeemer. The author of the article first discusses the literary aspect of St Paul’s words; he analyzes the context, tradition, edition and the structure of the text, and then he carefully interprets it from the exegetic and theological point of view.
5

1Kor 15,3b-8 syntezą chrześcijańskiej doktryny o śmierci i zmartwychwstaniu Jezusa

67%
Paciorek A.
Roczniki Biblijne
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2010
|
vol. 2(57)
123-142
EN
St Paul’s text of 1 Cor 15 3b-8 in a concise and schematic way gives the basic data con¬cerning Jesus’ death, funeral, resurrection and manifestations. It is a true synthesis of the Christian doctrine on the death and resurrection of Christ the Redeemer. The author of the article first discusses the literary aspect of St Paul’s words; he analyzes the context, tradition, edition and the structure of the text, and then he carefully interprets it from the exegetic and theological point of view.
6
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Jan Chryzostom objaśnia "Hymn o miłości" [1Kor 13] (In I Epistolam ad Corinthios hom. 33-34)

67%
Iluk J.
Vox Patrum
|
2008
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vol. 52
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issue 1
291-315
EN
In 1CorHom, edited in the autumn and winter of 392 and 393 AD, John Chrysostom found a natural opportunity to return to his numerous utterances on the role of love in the lives of people. Obviously, the opportunity was the 13“ chapter of this Letter - The Song of Love. Among his works, we will find a few more smali works which were created with the intention of outlining the Christian ideał of love. Many of the contemporary monographs which were devoted to the ancient understanding of Christian „love” have the phrase „Eros and Agape” in their titles. In contemporary languages, this arrangement extends between sex and love. Both in the times of the Church Fathers (the 4th century AD) and currently, the distance between sex and love is measured by feelings, States and actions which are morę or less refined and noble. The awareness of the existence of many stops over this distance leads to the conviction that our lives are a search for the road to Agape. As many people are looking not so much for a shortcut but for a shorter route, John Chrysostom, like other Church Fathers, declared: the shortest route, because it is the most appropriate for this aim, is to live according to the Christian virtues that have been accumulated by the Christian politeia. There are to be found the fewest torments and disenchantments, although there are sacrifices. Evangelical politeia, the chosen and those who have been brought there will find love) - as a State of existence. In the earthly dimension, however, love appears as a causative force only in the circle of the Christian politeia. Obviously, just as in the heavenly politeia, the Christian politeia on earth is an open circle for everyone. As Chrysostom’s listeners and readers were not only Christians (in the multi-cultural East of the Roman Empire), and as the background of the principles presented in the homilies was the everyday life and customs of the Romans of the time, the ideał - dyam] - was placed by him in the context of diverse imperfections in the rangę and form of the feelings exhibited, which up to this day we still also cali love. It is true that love has morę than one name. By introducing the motif of love - into deliberations on the subject of the Christian politeia, John Chrysostom finds and indicates to the faithful the central force that shaped the ancient Church. This motif fills in the vision of the Heavenly Kingdom, explains to Christians the sense of life that is appropriate to them in the Roman community and explains the principles of organised life within the boundaries of the Church. It can come as no surprise that the result of such a narrative was Chrysostonfs conviction that love is „rationed”: Jews, pagans, Hellenes and heretics were deprived of it. In Chrysostonfs imagination, the Christian politeia has an earthly and a heavenly dimension. In the heavenly politeia, also called by him Chrisfs, the Lord’s or the
7
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(Nie)zgodnie z przekonaniami ojca, (nie)zgodnie z Biblią, czyli o intertekstualnym świecie odniesień biblijnych w powieści Franz i François Françoisa Weyergansa

67%
Jarosz A.
Zeszyty Naukowe KUL
|
2018
|
vol. 61
|
issue 1
415-432
EN
The Bible, called by Northrop Frye “the great code”, is an inexhaustible collection of great symbolic images and a source of ethical norms. This – what one might call the pedagogic or educational aspect of the Bible – is powerfully present in the autobiographical novel by François Weyergans entitled Franz and François. Weyergans’s novel is not just a study of a difficult relationship between father and son, but also an excuse for creating a unique narrative space in which the main protagonist, François, initiates a dialogue with the Bible (perceived through a system of intertextual references), and with various interpretations thereof, put forward by his father, Franz, a Catholic novelist. Taking into account the highly polemical bent of the dialogue, the aim of the present paper is not a systematic presentation of all the biblical references and allusions detected in the novel, but, rather, an attempt to present a few existentially fraught situations from the life of François. In these contexts the Bible and its interpretation propounded by the father become an important (although by no means blindly accepted) reference point in the process of the formation of the boy’s personality. Against the intentions of the father, François gradually moves away from biblical values. Does this process amount to a failure of the Bible itself, or just of the father’s educational undertakings? However it might be, the novels certainly constitutes a powerful warning against the rash, exalted biblical exegesis of the writer-father, which leads inexorably to emotional troubles in the boy and to a discrediting of biblical values in his eyes.
PL
Biblia, „wielki kod” jak nazywa ją Norman Frye jest niewyczerpanym zbiorem wielkich obrazów symbolicznych oraz źródłem norm etycznych. Ten aspekt pedagogiczny Biblii zarysowuje się z wielką siłą w autobiograficznej powieści Franz i François autorstwa Françoisa Weyergansa. Powieść Weyergansa to nie tylko utwór o trudnych relacjach ojca i syna lecz również pretekst do stworzenia specyficznej przestrzeni narracyjnej, w której bohater, François, podejmuje dialog z Biblią (ukazaną poprzez system intertekstualnych odniesień) oraz (co wydaje się niezwykle ważne) ze swoistymi interpretacjami tychże, dokonywanymi przez swojego ojca, Franza, twórcy powieści katolickich. Biorąc pod uwagę niezwykle polemiczny charakter tego dialogu, celem zaproponowanej analizy nie jest systematyczna prezentacja wszystkich zasygnalizowanych w powieści kontekstów biblijnych, lecz raczej próba przedstawienia kilku sytuacji egzystencjalnych z życia Françoisa, w których Biblia i jej wykładnia zaproponowana przez ojca, stają się ważnym, (choć nie zawsze bezkrytycznie akceptowanym) punktem odniesienia w kształtowaniu się osobowości chłopca. Wbrew intencjom ojca, François, oddala się od wartości biblijnych. Klęska pedagogiczna ojca czy Biblii? Z pewnością ostrzeżenie przeciwko zbyt pochopnej i egzaltowanej, w formie i treści, egzegezie biblijnej dokonywanej przez ojca-pisarza, prowadzącej do zaburzeń emocjonalnych Françoisa oraz do dyskredytacji, wartości biblijnych w oczach chłopca.
8
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Jan Sobieski jako czytelnik Biblii w świetle Listów do Marysieńki

51%
Pawłowski R.
Tematy i Konteksty
|
2016
|
issue 6(11)
155-162
EN
To date, studies of Jan Sobieski’s letters have meticulously been setting aside biblical reminiscences, which occur over the entire set of his enormous epistles to his wife. Not entirely seriously, we can say that the fame of military perfection and literary excellence overshadow subtle and occasional references to the Bible. Biblical references uncover for the reader an image of a humble man subordinated to God’s will, who wants to atone for his sins and transgressions in his lifetime. In the power of God he was also looking for relief and answers when his conjugal life was not doing best. Sobieski was also deeply convinced of the immutability of God’s judgments which were always faultless (providentialism).
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