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Starotestamentalna koncepcja Boga

100%
Stachowiak L.
The Biblical Annals
|
1972
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vol. 19
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issue 1
61-72
PL
Obwohl das Alte Testament eine wichtige Vostufe des Dialogs zwischen Gott und Menschheit darstellt, würde man vergeblich dort nach einer theoretischen Gotteslehre suchen. Gott offenbart sich vor allem in seinen Machttaten, in seinem vom Geist getragenen Wort und in der heilsvollen Führung seines Volkes durch die Geschichte. Was von den Verfassern der heiligen Bücher des AT vom Gott ausgesagt wird ist viel mehr Frucht der religiösen Erfahrung als theologischer Spekulation; umso schwieriger ist es, den Forderungen der biblisch-theologischen Erneuerung entgegenzukommen und eine vollständige Theologie des Gottesbegriffs im AT aufzuzeichnen. Die einzig richtige Methode, die mindestens die grossen Strukturlinien der Entwicklung erweisen könnte, scheint die Befragung der grundlegenden alttestamentlichen Traditionen nach der Gotteslehre zu sein. Die jahwistische „Quelle”, konkret und recht anschaulich, schuf in Ansätzen eine universalistische Auffassung von Gott, die noch der Patriarchenreligion ganz fremd war. Beim Elohisten erhält der Gottesfbegriff mehr transzendente Züge: Elohim verkehrt mit dem Menschen besonders indirekt, in Träumen und Gesichten oder auch durch Vermittlung der Engel. Der Deuteronomist oder besser die deuteronomistische Tradition ist eher am Kult interessiert, den der Mensch mit seinem ganzen Herzen zu leisten hat. Ganz selbstständig erscheint die Priestertradition, der Gott von Anfang an als absolut transzendent und dem Menschen unzugänglich ercheint; naturgemäss gilt ihre Aufmerksamkeit den daraus für die Menschen entstehenden kultischen Verpflichtungen. Mehr persönliche Züge erhält der Gottesbegriff bei den Propheten und in den Psalmen. Im Judaismus erreicht die Anschauung über absolute Transzendenz Gottes ihre Höhe, indem die Lehre von Mittelwesen (Engeln, Geistern) zur Blüte gelingt. Die Untersuchung führt zur Feststellung gewisser gemeinsam en, alttestamentlichen Merkmale des Gottesbegriffs.
2
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Biblijny profil Maryi w relacji „o narodzeniu Jezusa" (Mt 1,18-25) - propozycja interpretacji

60%
Mikołajczak M.
Poznańskie Studia Teologiczne
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2013
|
issue 27
139-147
EN
The author proposes an interpretation of the pericope of Matt 1,18-25 that emphasizes some Mariological aspects in the context of the first canonical Gospel.The author attests to the fact that the virgin birth of Mary is not given any special justification in Matt 1,18-25 nor is it an object of any special theological reflection because the pericope in question (Matt 1,18-25) is a self-contained narrative in which St. Matthew depicts the birth of Jesus as an exceptional event in the economy of salvation. And he does so for two reasons: because the virgin birth itself as well as the whole presented event (cf. Matt 1,22) is a fulfillment of the Old Testament prophecy of Is 7,14 (cf. Matt 1,22b-23) and because the fact that Mary conceived by the power of the Holy Spirit becomes a logical ground for acknowledging Jesus as the Son of God. Nevertheless, the Evangelist also allows for the Mariological theme in a very special way.The author of the article reaches a number of crucial Mariological conclusions which are the guiding ideas of his research, i.e. that in Matt 1,18-25 Mary is portrayed even more expressively than in the pericope presenting the genealogy of Jesus (Matt 1,1-17 especially Matt 1,16). St. Matthew depicts Mary as a remarkable person, very significant in the fulfillment of God’s plan of saving humanity. Mary plays an invaluable role in the pericope of Matt 1,18-25. Since the times of the prophet Isaiah she was the chosen Virgin who would give birth to the Emmanuel. Thus, she can be described as a mediator of God’s actions in His plan of saving all humanity. But in Matt 1,18-25 St. Matthew does not mention any personal deeds of Mary.The author attests to the fact that Mary is the virgin and immaculate Mother of Jesus, the Messiah, the Christ, Son of David and Son of God. This leads to a conclusion that Mary is the Mother of the Emmanuel. And because her motherhood is the result of the Holy Spirit’s action (Matt 1,18.20) the Church owes to her the Master, the Son of God who stands by the Church “always, [even] unto the end of the world” (Matt 28,20).Keywords
3
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Upokorzony i uwielbiony Chrystus (Flp 2, 6-11)

51%
Witkowski S.
Ruch Biblijny i Liturgiczny
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2008
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vol. 61
|
issue 1
EN
Ph 2, 6-11 in a poetic way describes the paradoxical way of Jesus Christ. Being equal with God, He entered human history with no privileges and identified Himself with every human being. Of His own free will, He experienced complete insignificance. He subordinated himself to man. He survived extreme humiliation. God confirmed His way by raising Him above all and bestowing upon him the dignity of Kyrios, to whom all creation pay homage. This hymn is perfect paranesis. It encourages Christians to follow the way marked by Christ and to resign voluntarily from the battle for personal reputation, laws and merits. It proposes persistence, self-sacrifice and renunciation. To ascend highly one must descend.
4
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Spotkanie św. Pawła z przemienionym Jezusem pod Damaszkiem a przemienienie Jezusa na górze

43%
Dzik M.
Ruch Biblijny i Liturgiczny
|
2009
|
vol. 62
|
issue 2
EN
The article describes a possible connection between the transfiguration of Jesus and the meeting of St. Paul with the glorified Jesus at Damascus.  The article is divided into two parts. In the first part the author tries to find the main common elements between the two stories. He accounts for them: three versions of each story, the main characters of each story and the similar courses of each story. In the second part the author compares the terminology of each Gospel pericope with the terminology of each Acts pericope. He states that in each pair there are very important identical words such as: VIhsou/j, fwnh,, avkou,w, le,gw. In the pairs: Mat 17, 1–8 and the Act 9, 3–9; Mat 17, 1–8 and Act 22, 6–11; Mat 17, 1–8 Act 26, 12–18 even more identical and important words can be found. It allows the author to come to the conclusion that the story about the transfiguration of Jesus and the meeting of St. Paul with the glorified Jesus at Damascus are harmonized. It is probably done to prove that St. Paul is an apostle because he saw the transfigured (glorified) Jesus as did St. Peter (and the other apostles).
PL
The article describes a possible connection between the transfiguration of Jesus and the meeting of St. Paul with the glorified Jesus at Damascus. The article is divided into two parts. In the first part, the author tries to find the main common elements between the two stories. He accounts for them: three versions of each story, the main characters of each story and the similar courses of each story. In the second part, the author compares the terminology of each Gospel pericope with the terminology of each Acts pericope. He states that in each pair there are very important identical words such as Ἰησοῦς, φωνή, ἀκούώ λέγω. In the pairs: Mat 17, 1–8 and the Act 9, 3–9; Mat 17, 1–8 and Act 22, 6–11; Mat 17, 1–8 Act 26, 12–18 even more identical and important words can be found. It allows the author to come to the conclusion that the story of the transfiguration of Jesus and the meeting of St. Paul with the glorified Jesus at Damascus are harmonized. It is probably done to prove that St. Paul is an apostle because he saw the transfigured (glorified) Jesus as did St. Peter (and the other apostles).
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