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1

"Jezus Chrystus wczoraj i dziś, ten sam także na wieki" (Hbr 13, 8)

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Paciorek A.

The Biblical Annals

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1998

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vol. 45

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issue 1

149-166

PL

The author is dealing with the profession of faith in Hbr 13, 8. In the first part he shows the way contemporary exegesis approaches the understanding of this text. This way can be reduced to an answer to the following question: what did the formulation from Hbr 13, 8 mean for the auther at that time? The second part presents the standpoint held by the exegetes of the ancient Church. It tums out that the ancient church commentators lay down the problem differently. For they ask: what do the words (Hbr 13, 8) mean for a Christian in general? What do they mean especially for the Christian today, when he confronts the ideas of Arianism, Nestorianism, and others not so well defined erroneous views? Origen, for instance, perceives in the formulation a confirmation of the very popular in those days views held by the philosophy of history about particular epochs in the history o f salvation. It is in Hbr 13, 8 that Athanasy saw the knowledge about the invariability of the Word in the mystery of the Incarnation. The Greek Fathers (St. Gregory Nazianzen) read out the formulation as a concise reminder of the unity of the divine and human attributes in Jesus Christ. Now the argument with Nestor brought to mind Hbr 13, 8 as the text about the unity of two natures: divine and human in one person of the Word (Cyril o f Alexandria). In the third part the author attempts to notice what hints there are for contemporary exegesis from the manner in which it was pursued by the great teachers of the ancient Church.

2

Postać Piotra w Ewangelii św. Mateusza

100%

Paciorek A.

Vox Patrum

|

2004

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vol. 46

7-17

EN

The author of this work tries to answer the question: „what picture of St. Peter is showed by the first Gospel?". It appears that the figure of St. Peter is not changed meaningly in texts taking over from Mark's version (4,18; 8 ,14nn; 6, 18; 16, 23; 17, 1-8; 26, 33; 26, 69-75) by Matthew. Meaning of describing events is the same in both cases though a little changes emphasizes the role of Apostles' Prince. In the other hand, missing by Matthew Mark's texts about Peter (Mk 1, 36; 5, 37; 13, 3; 16, 7) is not the trial of decreasing the role of St. Peter. There are three novelty Matthew's texts in view of St. Peter's person. These texts don't run parallel to synoptics' words. There are: going to Jesus on the water (14, 28-31), confession somewhere Caesarea Philippi way (16, 16-19) and the matter of temple taxes (17, 24-27). The most suggestive is the person of St. Peter in the fundamental! texts for Matthew Mt 16, 17-19. It is obvious that meaning and priority of St. Peter comes down from earth activity of Jesus.

3

Psałterz w Mateuszowym opisie męki Jezusa

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Paciorek A.

The Biblical Annals

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2009

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vol. 1

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issue 1

177-189

EN

The author focuses on the quotations from the psalms that we find in the description of Jesus’ Passion in the Gospel of St. Mathew. It turns out that almost all the quotations from the psalms (with the exception of 26, 64: Ps 109, 1 LXX) stress the human nature of Jesus, i.e. they are anthropologically oriented. The author discusses each of the seven quotations in the context of the psalm, and then in the context of Jesus’ Passion. Following partly the Gos¬pel of St. Mark, St. Mathew enhances in the reader a belief that Jesus in His Passion is the Suffering Just and the suffering poor Jehovah.

4

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

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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

Galilejskie pochodzenie synoptycznego źródła Q

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Paciorek A.

The Biblical Annals

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2002

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vol. 49

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issue 1

65-75

PL

Galilean towns, like Capernaum, Bethsaida and Chorazin, mentioned in Q suggest a Galilean origin of the document. Other places mentioned there, both the ones that actually existed then (Tyre, Sidon, Jerusalem), and ones existing only in the imagination of people of those times who knew the Old Testament (Sodom, Nineveh) are mention from the perspective of one who is situated centrally with respect to them. This speaks for Galilee as the place where the writers of Q were staying. Numerous images and metaphors from agricultural, rural life, but also from urban life, confirm this opinion. A positive image of the nature suggests urbanisation of Galilee in not a distant time. According to the author of the article the document could be written on the area between Tiberias and Nazareth.

6

Duch Święty jako dar w Liście do Hebrajczyków

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Paciorek A.

The Biblical Annals

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1999

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vol. 46

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issue 1

93-109

PL

In the Letter to the Hebrews the word πνευμα (pneuma) appears twelve times in total (1,7.14; 2,4; 3,7; 4,12; 6,4; 9,8.14; 10,15.29; 12,9.23). In seven cases, as it seems, it refers to the Holy Spirit (2,4; 3,7; 6,4; 9,8.14; 10,15.29). Analyzing these passages, we can state that the Holy Spirit is meant in the Letter to the Hebrews to be, first of all, a gift. Therefore it is the Holy Spirit who makes the preachers of the Gospel (2,4) to be particular gifted to do it. Christians participate in Him (6,4). He exhorts and speaks to man (3,7b; 9,8), is the Spirit testifying that man has received salvation (10,15), is the One who leads the faithful to the Divine throne of grace (10,29). Only once is the Holy spirit shown as the One who led Jesus in the work of the offering of the cross (9,14).

7

Egzegeza IV Ewangelii w pismach Ojców Apostolskich

100%

Paciorek A.

Vox Patrum

|

1987

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vol. 12

325-335

EN

Hoc in brevi articulo expositum est, quomodo locutiones ac ideae Joannis evangelistae in selectis scriptis (Epistola Clementis Romani ad Corinthios, Epistolae Ignatii Antiocheni, Epistola Barnabae) mutuatae sint.

8

"Syn Boży" i "Syn człowieczy" w Chrystologii źródła Q

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Paciorek A.

The Biblical Annals

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2001

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vol. 48

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issue 1

81-104

PL

The title “Son of God” appears in Q only in the pericope about the tempting of Christ (Luke 4,1-13). Jesus only and exclusive relation to the Father is a significant point of confrontation between Jesus and his opponent. Contrary to Israel carried across the desert like the Son by his Father (Deut 1, 31; 8, 5) and again and again succumbing to temptations, Jesus proves to be a true “Son of God” behaving according to God's orders; the only Obedient one. The title “Son” in Q (Luke 10, 21) finds its roots in the wisdom circle. Pronouncements about the Father, typical of Jesus, have affected the understanding of Sonship in the sense of mutual cognition and in consequence in the sense of revelation. After discussing the ideological context of the phrase “Son of Man” the author analyses Jesus' pronouncements concerning the Son of Man. They point to the Son of Man acting on Earth and to the Son of Man appearing at the judgement. The article is concluded with a review of opinions about the historical authenticity of the discussed statements. Acceptance of the substantial authenticity of the statements concerning the Son of Man seems justified, although the influence of a Christian hand is not ruled out.

9

Interpretacje cudów Jezusa

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Paciorek A.

Vox Patrum

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2008

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vol. 52

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issue 2

807-818

EN

The author presents two directions of interpreting the Biblical relations of miracles which are represented by great figures of the past, namely St. Augustin and St. Thomas, as well as two directions which clearly marked their existence in our contemporary times. These are the interpretation based on depth psychology (Drewermann) and the interpretation of miracles as images and signs of hope (Theissen, Langner, Metz).

10

Nowa modlitwa uczniów Nowego Przymierza (Mt 6,9-13)

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Paciorek A.

Verbum Vitae

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2003

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vol. 4

157-175

PL

Tertullian sieht im Unservater eine neue Gebetsform, die dem neuen Bund entspricht. Im Sinne dieser Auslegung wird das Gebet des Herrn exegetisch erklärt. Zuerst werden die literarische Fragen kurz besprochen (I). Dann kommt die Bedeutung der einzelnen Bitte (II). Am Ende werden einige Bemerkungen vorgestellt, die aus der Analyse des ganzen Gebetes ergeben (III).

11

Uniwersalizm zbawczy w Mateuszowej perykopie o kobiecie kananejskiej (15,21-28)

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Paciorek A.

Verbum Vitae

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2006

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vol. 10

95-113

PL

Krótka, bo licząca osiem wersetów Mateuszowa perykopa o uzdrowieniu córki kobiety kananejskiej, dostarcza niemało impulsów dla podjęcia takich tematów jak misje,dialog oraz uniwersalizm zbawczy Boga. Autor snuje refleksję w trzech etapach. W pierwszym zajmiemy się literacką i historyczną problematyką perykopy (I). W drugim poprzez objaśnienie egzegetyczne postaramy się ukazać wymowę cudownego wydarzenia i związanego z nim dialogu (II). W trzecim zwrócimy uwagę na kerygmatyczną wymowę perykopy nie zapominając o historii jej interpretacji (III).

12

„Zobaczcie lilie na polu…” (Mt 6, 28 par.). Jezusowy zakaz troszczenia się o pokarm i odzienie w tradycji synoptycznej

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Paciorek A.

Ruch Biblijny i Liturgiczny

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2002

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vol. 55

|

issue 2

13

Chrystocentryzm alegorii chrześcijańskiej w starożytnej hermeneutyce biblijnej

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Paciorek A.

The Biblical Annals

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1997

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vol. 44

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issue 1

29-42

PL

Der Aufsatz betrifft die in dem Altertum von christlichen und nichtchristlichen Autoren benutzte Allegorie. Die christliche Allegorie ist aber gar nicht dieselbe wie bei den anderen (heidniche Philosophie, Philo). De Unterschied besteht in Annahme der Historizität der betreffenden Aussagen, vor allem der in der Annahme der entscheidenden Bedeutung Christi für das Verstehen der ganzen alttestamentlichen Geschichte. Im Horizont der Hermeneutikprinzipien von Origenes ist das besonders überzeugend. Eben diese Hermenutikprinzipien lassen verstehen, wie weit die allegorische Interpretation in der Gesamtheit der alexandrinischen Exegese eingebaut ist.

14

"Błogosławieni..." − etyczne wymogi ośmiu błogosławieństw (Mt 5, 3-12)

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Paciorek A.

The Biblical Annals

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2004

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vol. 51

|

issue 1

57-77

PL

First the author discusses the problems connected with the literary layer of the blessings (I), then the meaning of particular verses (II), and finally some theological ideas of the pericope, as well as concluding remarks (III). Explaining the first blessing the author thinks that tw pn uμati should be understood as dat. instrumentalis (“with spirit”) and at the same time relationis (“in spirit”). The second blessing refers to those who are sad because Christ and God seem to be “the great absentees” from the modern world. Gentle ones are those who are not indignant about adversities that life brings and can keep patient. To hunger and thirst for righteousness means to desire a life that is accordant with the Father’s will. Coming to somebody’s aid and forgiving is a characteristic of merciful people; and showing mercy to other people is a manifestation of mercy actually received from God. Blessing people who are pure in heart concerns people in whom there is no falsehood or spite, people who look for the good and try to be honest towards God and their neighbors. “Peacemakers” are those who act for establishing conditions in which everybody may develop according to God’s plan. People who suffer for the sake of righteousness are the ones who are persecuted because of their desire to lead their lives according to God’s will.

15

Jeszcze o autorstwie IV Ewangelii

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Paciorek A.

The Biblical Annals

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2000

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vol. 47

|

issue 1

129-152

PL

Basing himself, implicitly or explicitly, on the findings of diachronic and synchronic studies on the author of the Fourth Gospel, the author presents his own opinion about the authorship of this Gospel. He believes that it is John, the son of Zebedee, on of the Twelve Apostles. The work of John the Apostle is continued by John’s collaborator, one of the most prominent personalities of John’s community, namely John the Presbyter. It is in his surrounding, in Ephesus, that the proper edition of the Fourth Gospel was completed. And it is there that John the Apostle, the father of church community, which came from Syria to Asia Minor, was called “the disciple whom Jesus loved”. The last editor, after the death of John the Presbyter, in face of the dangers threatening the Church in Asia, intended to bind it closely with the authority of the “beloved disciple”, that is John son of Zebedee. He did it through his final remarks on the writing of the Gospel. From that time, that is from the time of the last edition the belief that John the Apostle was its author has paved its victorious way through ages. At the time the main editor of the Fourth Gospel, i.e. John the Presbyter, has fallen into oblivion.

16

Święty Jan Chryzostom, Homilie do Drugiego Listu św. Pawła Apostoła do Koryntian (Hom. 1-3) (In epistulam II ad Corinthios argumentum et homiliae 1-3, CPG 4429)

100%

Paciorek A.

Vox Patrum

|

2018

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vol. 70

601-638

PL

brak

17

Mt 16, 17-19 przedredakcyjną jednostką literacką

100%

Paciorek A.

The Biblical Annals

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1973

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vol. 20

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issue 1

59-67

PL

Agitur de influxu redactoris et traditionis praeredactionalis in hoidiernam formam promissionis primatus Petro apud Caesaream a Christo datae (Mt 16, 17-19). Brevis conspectus opinionum exegetarum monstrat illos persaepe influxum communitatis christianorum primitivae, postea redactoris hic videre velle. Haec a multis repraesentata opinio (Bultmann, Lehmann, Stauffer, Strathmann, in quodam gradu etiam Vögtle) vera esse non videtur saltem quoad secundam suam partem. Cuilibet influxui redactoris ipsa verba discrepant id est plures aramaismi atque vocabula, quae tam raro in Matthaei evangelio inveniuntur, ut sine dubio a redactore provenire non possunt. Attamen iam dudum conspiciebantur quaedam indicia, quorum gratia omnibus patebat parvum inter v. 18 et 19 esse nexum. Addita quoque clara conscientia communitatis, quae ex verbis: εκκλησια μου, πυλαι αδου ου κατισχυσοθσιν, elucet quendam influxum traditionis praeredactionalis in Mt 16, 17-19, affirmari posse putamus. Ipsum autem influxum in novo promissionem videndi modo, nempe in luce resurrectionis et vitae christianae, quam primi christiani vivebant consistere dicimus. Proinde dicendum est verba promissionis Mt 16, 17-19 antiquissimam traditionem repraesenrare, quam redactor non mutatam in narrationem de promissione ad Caesaream Petro datam inseruit. Nihilominus traditio haec aliquem influxum communitatis primitivae monstrat. Cum tamen absoluta testimonia deficiant, exegetam certum responsum dare non posse putamus.

18

Duch Święty kontynuatorem obecności Jezusa wśród uczniów (J 13–17)

88%

Paciorek A.

Ruch Biblijny i Liturgiczny

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2001

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vol. 54

|

issue 1

PL

-

19

„Miłujcie waszych nieprzyjaciół” (Mt 5, 3-48)

75%

Paciorek A.

Ruch Biblijny i Liturgiczny

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2003

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vol. 56

|

issue 4

PL

-

20

J. Chmiel: Lumière et charité d’après la première épître de S. Jean (Rome 1971)

63%

Paciorek A.

The Biblical Annals

|

1974

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vol. 21

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issue 1

113-115

EN

Book review

PL

Recenzja

Refine search results

"Jezus Chrystus wczoraj i dziś, ten sam także na wieki" (Hbr 13, 8)

Postać Piotra w Ewangelii św. Mateusza

Psałterz w Mateuszowym opisie męki Jezusa

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

Galilejskie pochodzenie synoptycznego źródła Q

Duch Święty jako dar w Liście do Hebrajczyków

Egzegeza IV Ewangelii w pismach Ojców Apostolskich

"Syn Boży" i "Syn człowieczy" w Chrystologii źródła Q

Interpretacje cudów Jezusa

Nowa modlitwa uczniów Nowego Przymierza (Mt 6,9-13)

Uniwersalizm zbawczy w Mateuszowej perykopie o kobiecie kananejskiej (15,21-28)

„Zobaczcie lilie na polu…” (Mt 6, 28 par.). Jezusowy zakaz troszczenia się o pokarm i odzienie w tradycji synoptycznej

Chrystocentryzm alegorii chrześcijańskiej w starożytnej hermeneutyce biblijnej

"Błogosławieni..." − etyczne wymogi ośmiu błogosławieństw (Mt 5, 3-12)

Jeszcze o autorstwie IV Ewangelii

Święty Jan Chryzostom, Homilie do Drugiego Listu św. Pawła Apostoła do Koryntian (Hom. 1-3) (In epistulam II ad Corinthios argumentum et homiliae 1-3, CPG 4429)

Mt 16, 17-19 przedredakcyjną jednostką literacką

Duch Święty kontynuatorem obecności Jezusa wśród uczniów (J 13–17)

„Miłujcie waszych nieprzyjaciół” (Mt 5, 3-48)

J. Chmiel: Lumière et charité d’après la première épître de S. Jean (Rome 1971)