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1

Psalm Mojżesza (Pwt 33, 2-5.21b.26-29)

100%

Tronina A.

The Biblical Annals

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1985

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vol. 32

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issue 1

19-32

PL

Gestützt auf Angaben der nordwestsemitischen Philologie untenimmt der Autor eine Rekonstruktion des Textes Dt 33 und datiert ihn auf die Zeit vor den Königen. Die die Hymne zu Ehren Jahwes einleitende Theophanie enthält Anspielungen auf die Etappen der Wanderung Israels vom Sinai bis ins Gelobte Land. Das Bild Jahwes als Krieger und die archaischen göttlichen Beinamen zeugen von der Kenntnis der kanaanäischen Kultur und Mythologie, aus der der biblische Poet in seinem Lobpreis des einzigen Gottes und Erlösers Israels reichlich schöpft. Der Schluss des Artikels zeigt die Reinterpretation des Łiedes in der griechischen Bibel und in den Schriften des Neuen Testaments auf.

2

I Padri della Chiesa e la Metafisica: una relazione ineludibile

100%

Maspero G.

Teologia w Polsce

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2019

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vol. 13

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issue 2

63-78

EN

Reflections which concern using metaphysics in the teaching of the Church Fathers are highly important, because this relationship is deeply rooted in their exegesis. The relationship was negated specifically by the Reformation, which insisted that biblical language was allegedly replaced by pagan Greek philosophy. In fact, the Church Fathers were not only working on metaphysics itself but also they modified its classical form, producing some kind of new ontology, which is helpful in more precise theological depiction of Trinitarian God. On that basis they had initiated a new interpretation of metaphysics, showing a new perspective in looking at theological issues, such as creation, the mystery of human being, or Mariology.

3

Chryzostomowa egzegeza Ewangelii według św. Mateusza

89%

Baron A.

Ruch Biblijny i Liturgiczny

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2008

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vol. 61

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issue 2

EN

This article is divided into four sections. In the first, Fr. Arkadiusz Baron describes shortly the reception of Chrysostom’s writings in the ancient world in the East and in the West. It is surprising that the “Golden Mouth” and his homilies have triggered so many difficulties from the very beginning until the present. In the past, in the East, a growing conflict with the Severian of Gabbala and other bishops became the main obstacle to the reception of Chrysostom’s preaching. In 403, at the so-called council at the oak, Chrysostom was condemned and exiled. One of many false accusations charged him with being too merciful toward sinners who were recidivists. In the West, Anian of Celedo, Pelagius’ friend, translated Chrysostom’s homilies (especially on Matthew) into Latin. Pelagianism was condemned and Chrysostom was suspected to be semi-Pelagian. The oldest and most integral Latin version of Chrysostom’s homilies on record date back from the twelfth century. In the fifteenth century pope Nicholaus V asked for a new translation. Similarly in Poland, Chrysostom was not too lucky. In Polish, only about 15 per cent of his homilies are available. Among the translators are J. Wujek, A. Załęski and J. Krystyniacki from the eighteenth century, and T. Sinko, W. Kania, A. Baron and J. Iluk from the twentieth century. Some of them are historians and philologists, but not theologians. This is a problem of the existing Polish translations: we need a good theological, biblical and homiletical elaboration of Chrysostom’s homilies. Homilies on Matthew were preached in 390 in Antioch when Chrysostom was already well-known. Chrysostom’s homilies are the first and one of the best ancient commentaries to this Gospel. He is the only man who in the first millennium of Christianity explained the Acts of the Apostles, and he is the only one in Christianity to do this in the form of homilies. The centre of the Jesus’ Gospel according to Chrysostom is the person of Jesus. The prime purpose of Matthew’s Gospel is to reveal the unconditional love of God for each human being. Homilies on Matthew are completely apolitical. Chrysostom never even mentions governors or political situations. Similarly, he does not speak about ecclesiastical canons of councils of Antioch from the fourth century. He is only interested in how to explain the best way to all the listeners the Good News that Jesus has brought on earth. At the end, Fr. Baron gives some examples of Chrysostom’s exegesis: Mt 12: 33-37; 10: 32; 28: 1-3 and Homily on Matthew 85, 3-4.

4

"Spirit and Power": Modernity on Miracles, Biblical Studies, and the Leap of Faith

88%

Giambrone A.

Teologia w Polsce

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2018

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vol. 12

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issue 2

19-34

EN

Modern interpretation of the Holy Scripture, especially historicocritical exegesis must crash with the classical dogmatic approach. The case in which this crash is unavoidable is the historicity of Jesus Christ and his miraculous deeds. For contemporary mentality miracles are definitely strange so it is not surprising that such kind of interpretation of the Gospels, in which miracles taken literally are excluded, has been occurring for few ages now. Today, we see a debate between exegetes who are deeply engaged in modern rationalistic paradigm and the ones who try to be faithful to the Church testimony in the first place. This article argues that modern exegesis must lead to the leap of faith. Only faith can affirm the truth of the Gospel, taking aside the question of historical character of Jesus’ miracles. Ultimately, the case of Jesus is mainly about faith, not only about historical research.

5

Myśl Orygenesa. Metodologiczne intuicje dla współczesnych teologów

88%

Składanowski M.

Studia Elbląskie

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2013

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vol. 14

151-164

EN

This article presents some elements of the Alexandrian pre-Nicene theology, and especially Origen’s theological thought. This is not a comprehensive analysis from the perspective of patristics. The article’s aim is to present some significant methodological insights resulting from Origen’s theology. In his way of dealing with theology there are several outdated ideas related to the Hellenistic cultural context and to Platonic philosophy. Origen’s thought, however, also presents many ideas which are relevant to contemporary theological methodology: priority of Holy Scripture, christological reading of the Bible and the recognition of the holiness of Scripture which exceeds all human intellectual capacity.

6

Słowo Boże – słowo wiary – słowo przepowiadania. Dogmatyka w relacji do egzegezy i homiletyki

88%

Podhorecki N.

Studia Pastoralne

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2011

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vol. 7

255-265

EN

Presentation of the issue: In this study the author takes the view, that the role of dogmatic theology is to be a kind of link between the revealed and absorbed in faith the word of God (exegesis), and its proclamation, taking into account the diverse cultural, social or anthropological conditions (homiletics). Background: The Bible as the word of God and the first and most perfect testimony of His Revelation is and will remain the highest instance in the community of Church (norma normans non normata). Results: Every dogma expresses only a particular, defined part of the whole of the Christian faith and can be fully understood only by looking at the entirely Christian and biblical kerygma, at the other truths of the Deposit of Faith and by getting the right proportions between them (the hierarchy of truths). Conclusions: The task of every homilist and preacher is continuous exploration of revealed truths, which are expressed in the dogmatic formulae of the Church, in connection with a critical reflection on the workshop and the ways to communicate these contents to the people of God.

7

Alliances between Israel and Other Nations in Light of the Pentateuch’s Prohibitions in the Greek Bible

87%

Nawrot J.

Poznańskie Studia Teologiczne

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2020

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issue 36

29-48

EN

The conducted exegesis of some particular verses from the Septuagint indicates that two initial covenants made between a representative of the chosen nation with a Gentile party (Abraham and Solomon) did not breach the obligations resulting from the Law of Moses. The theological portrait of Abraham in the Book of Genesis captures an unambiguous evaluation of his conduct in accordance with the Law although the Law itself appeared considerably later when Moses lived. The pact between Solomon and Hiram deserves a similar evaluation. However, the later covenants between the kings of Israel and Judah with Gentile rulers deserve an extremely negative evaluation. Although they did not formally violate the Mosaic prohibitions, they were evaluated as a violation of trust in the Lord as He was the only Partner of the covenant between Himself and the Israelites. Such an interpretation is possible especially in light of Deut 7:6 which accentuates the uniqueness of Israel as a nation chosen by God from among other nations. And because this selection of Israel was done on the foundation of the covenant made on the Mount Sinai, it should be a one-of-a-kind covenant that should not be replaced with another pact signed with a human being, and let alone a Gentile. In all of the cases above, starting from King Asa and ending with Archpriest Jonathan, there was a true violation of the rule whereby the Lord was the only Partner of the covenant with His people. Thus, each of the analyzed treatises met with valid criticism both from a prophet and the inspired author. It is difficult to treat these violations as a major breach of the faith of Israel because of the established diplomatic relations. However, it was the rule of God’s uniqueness as a foundation for any sphere in the life of the chosen people that was violated. It included the political sphere which should not be excluded from the chosen people’s faith.

8

Having the Father and the Son – the Structure, Main Theological Idea and Hermeneutical Principle of the Second Epistle of John

75%

Wojciechowska K., Rosik M.

The Biblical Annals

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2023

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vol. 13

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issue 1

133-161

EN

The Second Epistle of John is one of the least commented on New Testament writings, with the vast majority of existing commentaries being linear. The authors of this article attempted to take a structural view of this short book. After discussing the structures of the letter proposed by scholars (part one), they proposed their own structure of the book, thanks to which the main theological idea of the letter (2 John 9) (part two) could be determined, along with a hermeneutical principle allowing for new interpretative insights into the book as a whole (part three). This principle can be put into the words: “having the Father and the Son.”

9

I Padri della Chiesa e la metafisica: una relzione ineludibile

75%

Maspero G.

Teologia w Polsce

|

2019

|

vol. 13

|

issue 2

63-78

EN

Reflections which concern using metaphysics in the teaching of the Church Fathers are highly important, because this relationship is deeply rooted in their exegesis. The relationship was negated specifically by the Reformation, which insisted that biblical language was allegedly replaced by pagan Greek philosophy. In fact, the Church Fathers were not only working on metaphysics itself but also they modified its classical form, producing some kind of new ontology, which is helpful in more precise theological depiction of Trinitarian God. On that basis they had initiated a new interpretation of metaphysics, showing a new perspective in looking at theological issues, such as creation, the mystery of human being, or Mariology.

PL

Sono molto importanti le riflessioni sull’uso della metafisica nell’insegnamento dei Padri della Chiesa, perché questo legame è molto radicato nell’esegesi fatta da loro. Questa è stata contestata soprattutto in ambito della Riforma che sosteneva che il linguaggio biblico fosse una derivazione della filosofia greca pagana. Padri della Chiesa non solo hanno lavorato sulla metafisica stessa, ma hanno anche modificato la sua forma classica, elaborandola in un certo modo come una nuova ontologia. Questo ha aiutato molto nella descrizione teologica di Dio Trino e Uno in modo molto più preciso. Su questa base hanno interpretato molto più in profondità tante questioni teologiche, facendole vedere in una nuova luce, ad es. l’opera della creazione, il mistero dell’uomo e la mariologia.

10

Mesjańskie proroctwo Natana (2 Sm 7)

75%

Łach J.

The Biblical Annals

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1966

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vol. 13

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issue 1

49-69

PL

La prophétie de Nathan dans le 2-nd livre de Samuel, ch. 7 occupe dans la littérature de 1’Ancien Testament une position exceptionnelle et cela à cause de l’ancienneté de sa rédaction, à cause de son contenu, lequel est devenu la base de l’é1aboration d’une suite d’autres textes de l’Ancien Testament, et aussi à cause du caractère messianique de cet énoncé. Quand on passe en revue le temps de la rédaction de l’oracle de Nathan, il nous donne une base pour déclarer qu’il fut déjà accompli au temps de David. Cette ancienneté est confirmée par le fait que les autres anciens textes messianiques comme p. ex. Gen. 3, 14 ss.; 9, 26 ss.; 15, 1-7; 26, 4; 28, 12 ss.; 49, 1-33; Num. 24, 15-19, dépendaient en leur rédaction de ce texte. Ceci est aussi confirmé par les traditions juive et chrétienne. Le contenu de 1’oracle est très riche. Il concerne non seulement la personne de David, mais toute sa génération (zeraʽ) et ceci dans la signification collective. Les nombreux textes qui se trouvent dans les livres plus tardifs de Nebi im et Ketubim , témoignent de la signification particulière de la prophétie (cf. Iz. 9, 6; Iz. II, 55, 3-5; M ic. 5, 1-5; Jr. 23, 7-8; 30, 9; 31, 31-34; Ez. 37, 24; Am. 9, 11-15; Ag. 2, 6 ss., 22 ss.; 6, 12; Zach. II, 9, 9 ss.; 12, 6 ss.; Dn. 7; 4 Ezdr. 13, 25, ss.; Test. 12 Patr.; Test. Juda 22 et 24; Test. Lev. 18; les textes de Qumran: CDC 6, 11; 7, 18; 12, 23; 14, 19; 19, 10; 1 QSb 5, 20-29). Mais puisque l’attente de l’arrivée du royaume messianique comprenait une réalité terrestre, encore que la meilleure de ces réalités, le Nouveau Testament va modifier ces attentes. Pourtant, il ne les repousse pas et il applique à Jésus les prophéties messianiques attestant qu’il est Fils de David (Mt. 1, 1 ss.; 9, 27; 22, 42; Lc. 3, 23; Act. Ap. 2, 30 ss.; Rom. 1, 3). Les malheureuses tendances politiques, en rapport avec le Messie, au temps de la venue du Christ ne Lui ont pas permis la liaison à cette prophétie. Elles n’étaient pas favorables pour l’activité de Celui dont „le Royaume n’est pas de ce monde” (Jo. 18, 37).

75%

Nawrot J.

Poznańskie Studia Teologiczne

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2012

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issue 26

57-85

EN

Benedict XVI underscores the unchanging validity of the Old Testament. In the exhortation Verbum Domini this is manifested by quotations of texts from the Hebrew Bible or the Septuagint in the context of problems discussed in connection with the theology of any of the New Testament writings. Moreover, the Pope shows Jesus himself as a new perspective of what is foretold by the text of the First Covenant and that is why the Old Testament becomes a lasting point of reference for the conduct of contemporary believers. It is also a unique and uniform source of revelation of the word for the Church. The Pope’s exegesis of the texts is decidedly more theological than literal so it is worthwhile to undertake the analysis of particular quotations in a broader perspective of biblical theology and the entire teaching of the Church. The exhortation sincerely recommends such a task.

20

"Pamiętaj, abyś święcił dzień szabatu" (Wj 20,8; Pwt 5,12). Studium egzegetyczno-teologiczne

75%

Filipiak M.

The Biblical Annals

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1980

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vol. 27

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issue 1

5-14

PL

The sabbath is a typically Israeli holiday. There are no sufficient proofs that it has been adopted from other nations. It was either an old Israeli custom finally sanctioned by Moses, or Moses himself established it. Various definitions of the sabbath comprised in the traditions of the Pentateuch point to the fact, that the fundamental meaning of the sabbath was equal to stopping the work. The holiday of the seventh day was observed by the very fact of rest and in the epoch of ancient Israel it had nothig to do with a positive dipt of Jahwe. To the social motivation of the sabbath the religious m otivation was later joined, and with time it acquired the decisive role.

Refine search results

Psalm Mojżesza (Pwt 33, 2-5.21b.26-29)

I Padri della Chiesa e la Metafisica: una relazione ineludibile

Chryzostomowa egzegeza Ewangelii według św. Mateusza

"Spirit and Power": Modernity on Miracles, Biblical Studies, and the Leap of Faith

Myśl Orygenesa. Metodologiczne intuicje dla współczesnych teologów

Słowo Boże – słowo wiary – słowo przepowiadania. Dogmatyka w relacji do egzegezy i homiletyki

Alliances between Israel and Other Nations in Light of the Pentateuch’s Prohibitions in the Greek Bible

Having the Father and the Son – the Structure, Main Theological Idea and Hermeneutical Principle of the Second Epistle of John

I Padri della Chiesa e la metafisica: una relzione ineludibile

Mesjańskie proroctwo Natana (2 Sm 7)

Egzegeza IV Ewangelii w pismach Ojców Apostolskich

The Historical-Critical Method and the Holy Fathers

"Nie będziesz miał bogów cudzych oprócz Mnie". Studium egzegetyczno-teologiczne

Modlitwa arcykapłańska (J 17). Refleksje egzegetyczne

Historia interpretacji Nowego Testamentu

Problemy egzegezy Nowego Testamentu w Konstytucji dogmatycznej o Boskim Objawieniu

Kananejskie tło psalmu 29

Kompozycja literacka Sdz 1

Miejsce i rola Starego Testamentu w adhortacji Benedykta XVI Verbum Domini (na przykładzie stosowanych cytacji)

"Pamiętaj, abyś święcił dzień szabatu" (Wj 20,8; Pwt 5,12). Studium egzegetyczno-teologiczne