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Narodziny wiary w cielesne zmartywchwstanie Jezusa z Nazaretu

100%
Witczyk H.
Verbum Vitae
|
2009
|
vol. 15
209-227
PL
For most exegetes - except for a few representatives of rationalism, who deny the existence and activity of God in history - Christophanies fully decided about the role of the apostles in supplying the disciples with the complete faith in Jesus of Nazareth as the resurrected Lord and Son of God. This is similar in the case of reconstructing the “Jesus movement” as well as the history of Christians after His death, where T. Węcławski accepts the model of Jesus as the ideal man and completely free - in relation to other people and God. From the reconstruction of the process of the Pascal faith, Paul and the event near Damascus was described, which occurred only a few years after the crucifixion of Jesus. This is a serious defect- Paul's experience contradicts the principle thesis that is the basis of the sociological and psychological interpretation of the resurrection of Jesus (the thesis of T. Węcławski), which states that there was a triple dissonance as the active cause of the process lasting several decades that elevated and equated the crucified Jesus with God, where in historical reality it was God Himself who remained silent.
2
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Droga do Emaus drogą ku wierze w zmartwychwstanie

63%
Mielcarek K.
Verbum Vitae
|
2009
|
vol. 15
157-170
PL
The article proposes a narrative approach toward a pericope of Luke 24,13-35. By singling out three main criteria of time, space and characters the author builds a picture of a story in which Luke tells his fellow-believers about reality of Jesus’ resurrection. His narrative does not function as a definite prove of the fact of resurrection, but is thought as a kind of encouragement for Christians to meet with living and resurrected Jesus Christ truly present in the rite of breaking bread.
3
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Accomplissement et dépassement comme traits caractéristiques du corps ressuscité.

51%
Nawracała T.
Studia Gdańskie
|
2019
|
issue 45
57-75
FR
La résurrection du Christ appartient au kérygme fondamental de l'Église. Dès le début, les apôtres lui consacrent toute leur attention, soulignant son importance pour l'accomplissement de la volonté salvifiques de Dieu. D'une part, la résurrection est l’achèvement de la passion et de la mort du Christ, et d'autre part, elle souligne la bonté de la matière et sa participation à l'accomplissement eschatologique. Le Nouveau Testament attire constamment l'attention sur la dimension matérielle et corporelle de la résurrection, bien qu'il le fasse selon ses propres méthodes et hypothèses. Les auteurs inspirés essaient de refléter la nouvelle réalité comme ils le peuvent et le plus possible. N'ayant aucune analogie dans l'histoire du salut, ils s'attachent à souligner le fait de la résurrection et moins sa compréhension. Celle-ci reste le domaine de la foi. L’article que voici propose deux hypothèses liées à l'interprétation des messages bibliques concerant la résurrection. Ils visent à montrer les conséquences théologiquement possibles de la compréhension de la corporéité et de la matérialité de la résurrection, non seulement de Christ, mais également de tout être humain.
PL
Zmartwychwstanie Chrystusa należy do podstawowego kerygmatu Kościoła. Od samego początku Apostołowie poświęcają mu uwagę, podkreślając jego znaczenia dla wypełnienia zbawczych planów Boga. Z jednej strony zmartwychwstawanie jest dopełnieniem męki i śmierci Chrystusa, a z drugiej – podkreśleniem dobroci materii i jej udziału w eschatologicznym spełnieniu. Nowy Testament nieustannie zwraca uwagę na materialno-cielesny wymiar zmartwychwstania, choć czyni to według właściwych sobie metod i założeń. Autorzy natchnieni starają się oddać nową rzeczywistość tak, jak potrafią i na tyle, na ile mogą. Nie mając żadnych analogii w dziejach zbawienia, skupiają się oni na uwypukleniu faktu zmartwychwstania, a mniej nad jego zrozumieniem. Pozostaje ono domeną wiary. W niniejszym artykule zaproponowane zostały dwie hipotezy związane z interpretacją biblijnych przekazów o zmartwychwstaniu. Chodzi w nich o podkreślenie możliwych teologicznie konsekwencji w rozumieniu cielesności i materialności zmartwychwstania nie tylko Chrystusa, ale i każdego człowieka.
4

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

51%
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.
5
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1 Kor 15, 3b-8 syntezą chrześcijańskiej doktryny o śmierci i zmartwychwstaniu Jezusa

51%
Paciorek A.
|
2010
|
vol. 2
|
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.
6
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Zmartwychwstały Chrystus - źródło zbawczych darów (Łk 24,36-49)

51%
Rosik M.
Verbum Vitae
|
2009
|
vol. 15
171-188
PL
According to Luke’s relation about the chrystophany in the cenacle (Luke 24,36-49) the Risen Lord appeared to the Apostles to transmit to them the gifts which are the results of His resurrection. The reader of this story can easily listed five of these gifts: peace, common meal (which can be understood as the indication of Eucharist), understanding of the Scripture, forgiveness of sins and finally the gift of the Holy Spirit. The locum in which one can receive these salvific gifts is paradoxally one of them: the Eucharist. The participation in the Eucharist opens human hearts to receive the others gifts which are the result of the resurrection.
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