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1

Resurrection in 1 Peter

100%

Towner P. H.

The Biblical Annals

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2019

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vol. 9

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issue 3

513-524

EN

This study observes the literary role of the language of "resurrection" in developing the message of 1 Peter. The term itself goes mainly unexplained, and must be understood as part of the "retranslation" process in which the author is engaged--a process by which a dominant Roman political ideology is challenged as believers are encouraged to "rewrite" their lives in terms of experiencing the sufferings as a "normal" dimension of Christian existence.

2

Tożsamość ciała zmartwychwstałego i ziemskiego w ujęciu autorów wczesnochrześcijańskich

100%

Szram M.

Vox Patrum

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2008

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vol. 52

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issue 2

1095-1107

FR

L’article conceme la ąuestion de l’identite generiąue et individuelle du corps ressuscite et terrestre selon ąuatre auteurs chretiens a la limite des II et III siecles: Athenagore, Irenee, Tertullien et Origene. Les trois premiers theologiens reconnais- sent tous les deux formes de l’identite, en soulignant en meme temps un changement des traits caracteristiąues dans le corps ressuscitć. Chez Irenee et Tertullien cette opinion est liee a l’attachement de l’importance a la corporalite de l’homme comme son fondement existenciel, qui caractórise la tradition asiatiąue et la polemiąue contrę le gnosticisme. Origene par contrę, comme le representant de la tradition alexandrine, restant sous l’influence du platonisme, presente une opinion plus com- posee. A son avis chaąue chair humaine contient un ćlement constant - appelle de diverses manieres: „germe”, „nature”, „substance”, „proprietć” - qui dćcide que la chair apres la resurrection, malgre la transformation et la spiritualisation, reconnaitra son identite personnelle. Selon Origene donc, l’identitć genćrique et individuelle du corps ressuscite et terrestre est relative.

3

Zmartwychwstanie Chrystusa − zmartwychwstanie nasze

100%

Rubinkiewicz R.

The Biblical Annals

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1995

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vol. 42

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issue 1

85-93

PL

The author shows what Christ’s resurrection consist in and how the resurrection of all the dead has been placed in the Resurrection of the Saviour. To this effect he analyzes the texts from 1 Cor and from the Book of Revelation, and he considers the type and way of the resurrection of all the people. He comes to a conclusion that resurrection is not a physical or biological phenomenon but an event about which one may speak only in an analogical way. It is a shift to a totally different way of existence, which for the righteous consists in permanent sojourn with Christ.

4

Życie po śmierci i nadzieja zmartwychwstania w wierze ludu Bożego Starego Testamentu

100%

Homerski J.

The Biblical Annals

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1984

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vol. 31

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issue 1

5-17

PL

Der alttestamentliche Glaube des Volkes Gottes an das Leben nach dem Tode sowie die Auferstehung des Leibes entwickelte sich langsam und allmählich. Sein Fundament war die Überzeugung, dass der Mensch nach dem irdischen Tode weiterlebt sowie dass Gott Macht über den Tod hat. Die zweite Etappe kennzeichnet die in den Texten Ez 37, 1-14; Ps 16, 9-11; 17, 15; 49, 16 sowie Ij 19, 25-27 noch recht unklar zum Ausdruck gebrachte Überzeugung, dass es ein ewiges. Leben gibt und dass Gott den Leib des Menschen zum ewigen Leben erwecken kann. Diedritte Etappe ist der Glaube an das ewige Leben und die Auferstehung des Leibes der guten und bösen Menschen. Für die Gerechten wird die Auferstehung eine Belohnung Gottes für ihr rechtschaffenes Leben und Leiden, besonders für den Glauben, sein. Davon sprechen die Texte Js 26, 19; Dn 12, 1-3 und 2 Mak 7, 9.11.14.

5

The Corinthian Opponents of the Resurrection in 1 Cor 15:12. The Epicurean Hypothesis Reconsidered

89%

Szymik S. H.

The Biblical Annals

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2020

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vol. 10

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issue 3

437-456

PL

The paper contributes to the discussion regarding the Corinthian opponents of the resurrection of the dead (1 Cor 15:12). In particular, it attempts to re-examine the thesis of the Epicurean framework of this controversy. The first part focuses on the main lines of interpretation of 1 Cor 15:12 and the presentation of the Epicurean thesis. It is followed by an analysis of Paul’s polemical statements against the thesis of his Corinthian opponents, “there is no resurrection of the dead” (1 Cor 15:12; cf. vv. 19, 29-34, 35). It is assumed that Paul clearly says that his opponents deny a bodily resurrection and future life – there is nothing after death. The third part of the paper reconsiders some hermeneutic factors concerning the identity of the Corinthian opponents of the resurrection. 1 Cor 15 contains terminological and ideological parallels to Epicureanism, especially, by way of opposition. Yet, the valuation of these data remains an open question.

6

Jesus' Resurrection Appearances in 1 Cor 15,5-8 in the Light of the Syntagma ὤφθη + Dative

89%

Gieniusz A. M.

The Biblical Annals

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2019

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vol. 9

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issue 3

481-492

EN

The aim of the present article is to establish the meaning of ὤφθη + a dative of indirect object in the light of its usage in koine Greek in general and in the LXX and related Jewish literature. Such a thorough analysis of the syntagma reveals that it is not very suitable as a proof of the factuality of the appearances of the Risen Christ. In the light of the use of the formula in koine Greek it seems much more probable that its primary function in the context of 1 Cor 15,5-8 is to announce the salvific dimension of the event as the beginning of eschatological salvation and as the present warranty of the future fulfilment of the resurrection of (all) the dead.

7

Dwelling and Clothing as Metaphors for the Human Body in 2 Cor 5:1–4

88%

Mickiewicz F.

The Biblical Annals

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2022

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vol. 12

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issue 4

545-563

EN

There is an allegory of the human body in 2 Cor 5:1–4 that is discussed by many scholars and has many different interpretations. The author of this article joins this discussion and tries to answer the question of what the theological message of this pericope is. The metaphors that make it up can be divided into two groups: 1) home metaphors; 2) metaphors of putting on and taking off of clothes. In his text, Paul arranges them in an antithetical way and refers to two stages of human life: the earthly life of believers, which a person leads in a destructible body and which ends in death, and the future condition of believers, which begins with the reception of the resurrection body. The analysis carried out in the article leads to the conclusion that, in his reflection, Paul does not write anything about the intermediate state which is referred to by the followers of Platonic and Gnostic thought in the Hellenistic environment. He eagerly wishes to stand before the Lord during the Parousia without losing his mortal body in order to pass to eternal life without the experience of death by putting on the glorious body.

8

"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.

9

Resurrection and God’s Kingship in Tobit 13

88%

Balla I.

The Biblical Annals

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2019

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vol. 9

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issue 3

447-462

EN

Tob 13:2 is found in the context of the hymn of praise of Tobit in Tobit 13. The chapter contains a Zion Song in 13:9-18 addressed to Jerusalem, similar to those found especially in Ap Zion (11QPsa XXII 1-15]) and Bar 4:30-5:9. The latter two do not have the idea of resurrection that appears in Tob 13:2, which in its immediate context (v. 1-8) is closely connected with 13:9-18. The paper aims at providing an overview of Tobit 13 in the context of the book and in relation to Ap Zion (11QPsa XXII 1-15) and Bar 4:30–5:9, while summing up the most important differences of the three Zion songs and attempting to explain the presence of the idea of resurrection in Tobit 13. The main arguments are as follows: the appearance of the concept of resurrection in relation to that of God’s kingship in proximity to a Zion song has to do – among others – with the characteristic content of Tobit’s and his family’s storyline in Tobit 1–12 and with the concern to combine notions of national and personal fate. The study refers to some of the scriptural influences on Tobit 13 and their significance, and treats the questions of the author’s view on God’s kingship, authority and on retribution at a national and individual level.

10

Résurrection et Nouveauté aux premiers temps de l’Église

88%

Wolinski J.

Theological Research. A Journal of Systematic Theology

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2013

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vol. 1

5-30

EN

The article is aimed to prove the importance of the event of the resurrection for early theology (Scripture and patristic theology of the 2nd and 3rd centuries). This importance has been obscured down through the centuries. Happily, theology in the twentieth century made a radical endevaur to rediscover the Paschal event and to build the whole basic structure of christianity once again.

11

„Город мертвых, где все живы”: о контекстной синонимии „жизни” и „смерти” в прозе Михаила Шишкина

88%

Kuchina T.

Slavica Wratislaviensia

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2018

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vol. 167

551-559

EN

“The city of the dead where everyone is alive”: Contextual synonymy of “life” and “death” in the prose of Mikhail Shishkin One of the main characteristic features of Mikhail Shishkin’s prose is the tendency to eliminate the opposition of complementary antonyms, as life/death, or light/darkness. In the present paper analysis is offered of Shishkin’s artistic reality which determines the mutual permeability of semantic boundaries between the components of this antithesis and the appearance of such narrative formulae as “the city of the dead where everyone is alive” or “your son has fallen in action, but he is alive and healthy”. With M. Shishkin, being born, dying and being brought back to life, acquire a chance to happen again and again within the life span of one and the same personage. The antithetic nature of life and death is weakened or altogether annihilated by pragmatic validity of such statements, by the plot as well as by the author’s conscious intention. The substitution of syntagmatic ties between the elements of the narrative with paradigmatic ones and the introduction of pseudo-alogisms into the plot of the text allow the reader to accept them as true statements which is not inconsistent with the laws of artistic reality.

CS

„Město mrtvých, kde jsou všichni naživu”: kontextuální synonyma „života” a „smrti” v próze Michaila Šiškina V próze Michaila Šiškina se jasně projevuje tendence k zrušení protikladů ve významu komplementárních antonym (život/smrt, světlo/tma). Ve studii prozkoumáváme právě tyto zákony, jejichž důsledkem bude propustnost sémantické hranice mezi prvky protikladů, a vznik narativních vzorců jako například „město mrtvých, kde jsou všichni naživu” anebo „váš syn zemřel, ale ten je živ a zdráv”. Narození, umírání, vzkříšení u Michaila Šiškina nabývá schopnost k opakování stejné postavy v příběhu. Slovní antonymie živé a mrtvé se oslabí anebo dokonce odstraní pomocí pragmatického odůvodnění těchto spojení, jejich podmínění situačním kontextem, úmyslným stvořením epizody. Výměna lineárních, syntagmatických vztahů mezi narativními prvky za paradigmatické, přenos imaginárních alogismů na úroveň námětu umožňují tyto prvky považovat za pravdivá prohlášení, která zákonům stvoření umělecké reality neodporují.

12

Christ as the Face of the Father’s Mercy. A Top-Down and Theophanic Conception of God’s Mercy

88%

Guzowski K.

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2016

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vol. 63

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issue 2: Teologia dogmatyczna - English Version

65-83

EN

The author of the article Christ as the face of the Father’s mercy. A top-down and theophanic conception of God’s Mercy draws the most fundamental approach to the mystery of mercy as a form of the inner revelation of the Triune God's life from the ample Polish literature devoted to the issue of God’s Mercy, and analyzes it. Also practicing mercy, according to this conception, may be done in the right way if its features are recognized in Jesus Christ the Incarnated Son’s deeds. The author calls this perspective of theology of mercy “a top-down conception”, as humanity is not able to comprehend the essence of mercy without the aid of the supernatural world that, on the one hand, shows what God is like in His essence, and on the other, how one should follow God to be saved. God's self-revelation in the salutary events becomes – according to the author – the best interpretation key of God's theology of mercy, showing His Trinitarian character.

13

Mowa Piotra w dniu Pięćdziesiątnicy: model pierwotnego kerygmatu

75%

Rakocy W.

The Biblical Annals

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1998

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vol. 45

|

issue 1

111-122

PL

On the basis of Peter’s Speech at Pentecost the author is seeking to reach the scheme of the primary prophecy. The two stages of argumentation contained in it deal with the resurrection and exaltation. Both events, being the climax of Jesus’ mission, prove His Messianic character and Divinity. The success of the Christian doctrine depended on the proof of these two truths. No wonder then, that they are found in te centre of prophecy, which can be summed up as the proclamation of the resurrected and exalted Christ, who is seated on the right of the Father and gives us the Holy Spirit.

14

Abel Gance po trzykroć oskarża: metafizyka i apokaliptyczna wyobraźnia w służbie pacyfizmu

75%

Kłys T.

Images. The International Journal of European Film, Performing Arts and Audiovisual Communication

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2021

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vol. 30

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issue 39

67-94

EN

This text is inspired by monumental and editorially perfect BluRay/DVD box set J’accuse (Gaumont, Paris 2017). It includes BluRay and DVD editions of all three J’accuse films (1919, 1937, 1956), two other Gance’s films, specifying the context of „trilogy” (Les Gaz mortels, 1916 and La Fin du monde, 1931) and the large director’s monography by Laurent Véray. From this revelatory archive emerges the image of Abel Gance as an artist who for 40 years of his filmmaker’s career was incessantly reworking deep trauma caused by World War One. It resulted in three J’accuse films, two other finished films and some other never realized screenplays and projects which made up particular work-in-progress whose mission is a message of peace. The text analyzes all three versions of J’accuse, concentrating on their allegorical style, metaphysical concept of ressurrection of fallen soldiers and apocalyptic vision of resurrected dead men’s processions which by its horror should persuade the mankind to stop all wars. In the last J’accuse (1956) – in fact, strongly shortened and reedited film from 1937 – Gance used the technique of triptych in which the picture was projected by three parallelly set projectors on the large screen with proportions 4:1. This version, immersing perceptually and sensorically spectator in the wide-format picture full of war horrors, today seems to be much more effective medium for message of peace than undecided between pacifism and patriotism, impressionistic in its style film from 1919, or laden with full of pathos verbal rhetorics J’accuse 1937.

15

Teologia życia w Starym Testamencie

75%

Stachowiak L.

The Biblical Annals

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1970

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vol. 17

|

issue 1

13-21

PL

Die alteren theologischen Traditionen des Alten Testaments weisen keine festgeprägte Lehre vom Leben des Menschen auf, doch ihre heilsgeschichtliche Aussagen setzten ein bestimmtes, allgemein israelitisches Selbstverständnis voraus, worin Antwort auf allerlei Lebensfragen gegeben wird. Der Grundbegriff des Lebens ist dynamisch gedacht und rührt aus der sinnlichen Erfahrung der gesamten beweglichen Welt her. Der Mensch erlangt eine Lebensfülle , wenn er alle ihm zugängliche Lebensgüter glücklich, im Frieden und lange geniessen kann . Doch kann das älteste Lebensbild des AT keineswegs als rein diesseitig bezeichnet werden; über alle irdische Güter hinaus, macht sich eine Sehnsucht nach einem überirdischen Leben bemerkbar, das zuerst freilich als Verlängerung der diesseitigen Existenz gedacht ist. Dazu trug wesentlich das religiöse Gepräge des Weltbildes bei. Da Gott Israels, der „lebendige Gott” ist und den Mitgliedern seines Volkes das Leben spendet, kommt in manchen Schriften die Sehnsucht nach einem Leben mit ihm auf; doch weiss die ältere Theologie Israels dies weder zu begründen noch näher zu beschreiben. Einen wesentlichen Beitrag zur Verinnerlichung des Lebensbegriffs leisteten die Propheten, die ein neues Leben im erneuerten Lande dem neuen Volke in Aussicht stellten. Einen weiteren Schritt tat in der nachexilischen Zeit die Apokalyptik mit ihrem eschatologischen Lebensverständnis. Das diesseitige Lebensprofil bleibt im allgemeinen noch erhalten, wird aber oft zugunsten einer überzeitlichen Existenz in Gottesnähe preisgegeben. Zugleich dringt immer mehr der Begriff des „ew igen Lebens” vor, das im Hellenismus eine anthropologische Stütze erhielt; dazu gesellt sich der Auferstehungsglaube.

16

Uno schizzo di escatologia paleocristiana

75%

Degórski B.

Vox Patrum

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1999

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vol. 36

427-453

PL

Autor stara się jednocześnie przedstawić zachodzące w tym względzie podobieństwa i różnice pomiędzy Ojcami wschodnimi a zachodnimi. W artykule autor skupia się na okresie od początku piśmiennictwa patrystycznego aż do czasów św. Augustyna (+ 430), to znaczy na okresie, w którym chrześcijaństwo ściśle związane było z myślą starożytną, wykluczywszy jakikolwiek wpływ średniowiecza.

17

Naczelne tematy eschatologii św. Pawła (paruzja, powszechne zmartwychwstanie; nowe stworzenie)

75%

Langkammer H.

The Biblical Annals

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1981

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vol. 28

|

issue 1

65-75

PL

Die paulinische Eschatologie nimmt ihren eigentlichen Anfang von der Christophanie vor Damascus. Paulus sah den Auferstandenen und wollte Ihn wieder erfahren, um mit Ihm schon immer verbunden zu sein. Daher spricht Paulus über die Parusie schon in seinem ersten Brief, was natürlich nicht die allgemeine Parusieerwartung der ersten Gemeinden ausschliesst. Vor allem die Korinther hatten Zweifel über die allgemeine Auferstehung. Daher greift der Apostel vor allem in 1 Kor dieses Thema an und entwickelt schlieslich eine kosmische Eschatologie, wobei das Hauptleitwort „Neue Schöpfung” gewählt wird, ähnlich wie er auch eine kosmische Ekklesiologie entwickelt hat.

18

Miłosierdzie a Misterium Paschalne w teologii Jana Pawła II. Relacja, skutek, implikacje

75%

Dudek-Kowalska A.

Studia Pastoralne

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2019

|

vol. 15

167-184

EN

As the purpose of the article unveiled above the author was going to show mysterium paschale interpreted by the Pope John Paul II through the prism of the theology of God’s mercy. The essential lecture of this subject can be found in the two first encyclicals of the Pope: Dives in misericordia and Redemptor hominis, however the problem was consequently present in the teaching of the Pope during his whole pontificate. In the presented article the author tries to unveil the perspective of God’s mercy in the mystery of the cross and Christ’s resurrection. Within each of these issues the author unveiled the problems that were special and complete expression of the merciful love of God. Within the question of the relation between the mystery of the cross and the mystery of God’s mercy the following problems were touched: acceptance of the suffering of Christ as an expression of solidarity with the creature, discovery of God who deserves mercy, the kenosis of the Son as the revelation of God’s mercy, the fidelity of God to the creature. In the elaboration of the problem of God’s mercy in the resurrection of Christ the following issues were touched: the Father’s mercy toward the Son, the God’s mercy towards the creature, the sign and the beginning of the eschatological mercy.

19

Григорий Сковорода о бессмертии, о мiре, о познании (последняя встреча с Михаилом Ковалинским)

75%

Вандышев В. Н.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2012

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issue 1(3)

147-158

EN

The content of the last meeting of Hryhoriy Skovoroda with his pupil and his close friend Michael Kovalinskiy is discussed in the above article. A teacher discusses his vision of the essence of immortality. He appealed to prophet Ezekiel, who prophesied to the spirit, as he entered the spirit in the resurrection of the body, as they stood, the whole multitude, full of strength. So the Lord put into them the spirit and put them on the ground. And the prophet Isaiah told of chilled, like grass, bones, of the alive dead, of the uprising of dead bodies. The teacher says when man began his own law, he appreciated the desire to do good simply because of the good, then he is not bound by duty to follow the strict influence of "the stars", he is freed from the influence, which is called fate. Then the man voluntarily obeys the laws, which he knows and understands, he consciously works on the influences that have come to be known as a perfect means to achieve perfection. Skovoroda prophesies that in the future of mankind materialistic knowledge, knowledge about the superiority of the solid, the car will take place in almost all the spiritual life of people.

20

Cielesność i dekonstrukcja chrześcijaństwa: Jean-Luc Nancy a Jacques Derrida

75%

Baszczak B.

Logos i Ethos

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2014

|

issue 1(36)

21–50

EN

This article aims to be a confrontation with Nancy’s “deconstruction of Christianity”. For Nancy to deconstruct Christianity means to point to the places where Christianity itself overflows its status as religion and as metaphysics. Nancy shows how the three Christian mysteries (Trinity, Incarnation, Resurrection) are not merely explainable metaphysically and how they thus open the thought of the new relation between body-mind. These theses have been criticized by Jacques Derrida reading of Nancy’s work in Le Toucher. Jean-Luc Nancy. Derrida turns his attention to a certain strand of the tradition which he calls “haptological” (from the Greek haptein, to touch). This tradition is implicated in the metaphysical gesture insofar as it thinks touch in terms of identity, homogeneity, immediacy and self-presence, even when it emphasizes a certain interruption or distance. According to Derrida, this is Nancy’s complicity with some form of metaphysical thinking. The conclusion of this article aims to expose the multidimensional discussion between philosophers.

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Resurrection in 1 Peter

Tożsamość ciała zmartwychwstałego i ziemskiego w ujęciu autorów wczesnochrześcijańskich

Zmartwychwstanie Chrystusa − zmartwychwstanie nasze

Życie po śmierci i nadzieja zmartwychwstania w wierze ludu Bożego Starego Testamentu

The Corinthian Opponents of the Resurrection in 1 Cor 15:12. The Epicurean Hypothesis Reconsidered

Jesus' Resurrection Appearances in 1 Cor 15,5-8 in the Light of the Syntagma ὤφθη + Dative