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

100%
Mickiewicz F.
The Biblical Annals
|
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.
2
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Theologization of Greek Terms and Concepts in the Septuagint and New Testament

100%
Mickiewicz F.
Verbum Vitae
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2021
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vol. 39
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issue 3
751-769
PL
Gdy twórcy Septuaginty tłumaczyli na język grecki nazwy lub pojęcia związane z ich moralnością i religią monoteistyczną, zaś autorzy nowotestamentowi przekazywali w języku greckim naukę zawartą w Ewangelii Jezusa, często musieli nadać świeckim terminom greckim nowe, teologiczne znaczenie, przeniesione ze świata biblijnego. W artykule tym są najpierw przedstawione główne przyczyny i skutki takiej teologizacji terminów i pojęć greckich w Septuagincie i Nowym Testamencie, a następnie – na pięciu wybranych przykładach – są ukazane sposoby i kierunki teologizacji terminów, które odgrywają ważną rolę w orędziu autorów Septuaginty i Nowego Testamentu.
EN
Hellenistic literature, having great achievements in the fields of philosophy, drama, and poetry, did not know the theological concepts and issues which underlie the texts contained in the Hebrew Bible. So when the creators of the Septuagint, and then also the authors of the New Testament, used the Greek language to convey God’s inspired truths to the world, they were forced to give secular terms a new theological meaning, frequently choosing neutral words for this purpose, not burdened with negative associations. With their translation work, they built a kind of bridge between Hellenic and Jewish cultures. On the one hand, the Septuagint allowed Jews reading the Bible in Greek to remain connected not only with the religious heritage of their fathers, but also with the cultural values that were closely related to that language and its world. In turn, for the Greeks, who after some time began to appreciate this work and gained knowledge of its content, it opened vast horizons of new religious and spiritual values, which until then were completely alien to them. The work of the authors of the Septuagint was continued and developed by the authors of the New Testament, which added to their theological output many new religious and moral values arising from the teaching of Jesus Christ. That way they contributed considerably to the development of the Koinē Greek and significantly transformed the spiritual life of the people speaking the language.
3
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Rola krzyża w zbawczym dziele Boga w teologii św. Pawła

100%
Mickiewicz F.
Ruch Biblijny i Liturgiczny
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2012
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vol. 65
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issue 3
EN
The author of this article analyzes the texts, in which St. Paul writes on the subject of Christ’s sacrifice on the cross. In Ga 2: 19–20 the apostle presents the love of Christ as an essential feature of his nature and he suggests that this love was expressed in the particular, historical self offering on the cross. In Rom 5: 7–8 he states that the only motive for the redeeming sacrifice, which the Son of God offered of himself, following the will of the Father, is the heroic love, shown in the death for sinners. Despite the fact that in the antiquity the cross was a tool of the most degrading and humiliating death, St. Paul writes in Ga 6: 14 that he boasts of the cross of Jesus Christ, furthermore, in 1 Cor 1: 24 he adds that the crucified Christ is “the power of God and the wisdom of God”. In Ga 3: 13 Paul observes a state of humanity, overloaded with the curse of sin, as a slavery, from which the Christ freed it, through his sacrifice offered on the wood of the cross, because on it, by his own will he took this curse, which was leading humanity to condemnation, on himself. Further deepening of the theological reflection on the role of the cross in the saving work of God can be found in Eph 2: 13–16 and Col 1: 19–20. The author of these texts recognizes the blood of Christ, poured out on the cross, as the tool of reconciliation and introducing peace and reconciliation to the world.
PL
Autor tego artykułu dokonuje analizy tekstów, w których św. Paweł pisze na temat ofiary krzyżowej Chrystusa. W Ga 2, 19–20 Apostoł przedstawia miłość Chrystusa jako istotną cechę Jego natury i sugeruje, że ta miłość wyraziła się w konkretnym, historycznym wydaniu siebie w ofierze. W Rz 5, 7–8 stwierdza, że jedynym motywem ofiary zbawczej, którą z woli Ojca złożył z siebie Syn Boży, jest miłość heroiczna, która wyraża się w śmierci za grzeszników. Choć w starożytności krzyż był narzędziem śmierci najbardziej hańbiącej i poniżającej, w Ga 6, 14 Paweł pisze, że chlubi się krzyżem Jezusa Chrystusa, zaś w 1 Kor 1, 24 dodaje, że Chrystus ukrzyżowany jest „mocą Bożą i mądrością Bożą”. W Ga 3, 13 Paweł postrzega stan ludzkości obciążonej przekleństwem grzechu jako niewolę, z której Chrystus wyzwolił ją przez swą ofiarę złożoną na drzewie krzyża, gdyż na nim dobrowolnie wziął na siebie to przekleństwo, które prowadziło ludzkość do potępienia. Dalsze pogłębienie teologicznej refleksji nad rolą krzyża w zbawczym dziele Boga znajduje się w Ef 2, 13–16 i Kol 1, 19–20. Autor tych tekstów uznaje krew Chrystusa przelaną na krzyżu za narzędzie pojednania oraz wprowadzenia w świecie pojednania i pokoju.
4
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The Missionary Activity of St. Peter Outside Palestine in the Light of the New Testament Literature

100%
Mickiewicz F.
Collectanea Theologica
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2020
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vol. 90
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issue 5
415-442
EN
From the historical works of Eusebius of Caesarea we learn that St. Peter went to Rome in 42 and preached the Gospel there for 25 years. However, this information is not confirmed in the books of the New Testament. For this reason, this article attempts to answer the question of where St. Peter could have stayed and acted from the moment he left Jerusalem (Acts 12:17) until his arrival in Rome. The analysis of Gal 2:11–14 leads to the conclusion that after the Council of Jerusalem he certainly stayed in Antioch for some time. It is possible that during his long journey he reached the northern regions of Asia Minor, as a reminiscence of this can be found in 1 Peter 1:1. Then, on his way to Rome, he probably paid a visit to Christians in Corinth, as evidenced by 1 Cor 1:12; 9:5. These texts therefore allow us to suppose that after leaving Jerusalem, St. Peter became an itinerant apostle, carried out extensive missionary activities and, thanks to his personal contacts with Christian communities, gained great authority among them.
5
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Centralne miejsce krzyża w soteriologii św. Pawła

100%
Mickiewicz F.
Scriptura Sacra
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2012
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issue 16
61-80
EN
The author of this article analyzes the texts, in which St. Paul writes on the subject of Christ’s sacrifice on the cross. In Ga 2, 19-20 the apostle presents the love of Christ as an essential feature of his nature and he suggests that this love was expressed in the particular, historical self offering on the cross. In Rom 5, 7-8 he states that the only motive for the redeeming sacrifice, which the Son of God offered of himself, following the will of the Father, is the heroic love, shown in the death for sinners. Despite the fact that in the middle-ages the cross was a tool of the most degrading and humiliating death, St. Paul writes, in Ga 6, 14 that he boasts of the cross of Jesus Christ, furthermore, in 1 Cor 1, 24 he adds that the crucified Christ is “the power of God and the wisdom of God”. In Ga 3, 13 Paul observes a state of humanity, overloaded with the curse of sin, as a slavery, from which the Christ freed it, through his sacrifice offered on the wood of the cross, because on it, by his own will he took this curse, which was leading humanity to condemnation, on himself. Further deepening of the theological reflection on the role of the cross in the saving work of God can be found in Eph 2, 13-16 and Col 1, 19-20. The author of these texts recognizes the blood of Christ, poured out on the cross, as the tool of reconciliation and introducing peace and reconciliation to the world.
6
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Działalność misjonarska św. Piotra poza Palestyną w świetle literatury nowotestamentowej

100%
Mickiewicz F.
Collectanea Theologica
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2019
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vol. 89
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issue 3
85-109
EN
In this article an attempt is made at answering the question of wherePeter was able to stay and act. It considers the time from when Peter leftJerusalem in the year 42 (Acts 12:17) to his arrival in Rome. The analysisof Galatians 2:11-14 leads to the conclusion that after the Jerusalem Councilhe certainly spent some time in Antioch. It is possible that during his manyyears of travel he reached the northern regions of Asia Minor. We findreminiscence of this in 1 Peter 1:1. Later, on the way to Rome, he probablyvisited Christians in Corinth as can be seen in 1 Corinthians 12:9,5. Thesetexts allow the supposition that, after leaving Jerusalem, Peter became anitinerant apostle, led extensive missionary activity, and, through personalcontacts with Christian communities, obtained great authority among them.
7
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Teologiczny sens Pawłowej antytezy: „litera zabija, Duch zaś ożywia” w świetle perykopy 2 Kor 3,1-18

100%
Mickiewicz F.
Studia Bobolanum
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2020
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vol. 31
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issue 2
69-86
EN
The aim of the article is to explain the theological meaning of the antithesis in 2 Cor 3: 6: „for the letter kills and the Spirit gives life” in the context of a sequence of many antithesis contained in 2 Cor 3: 1-18. In this pericope, St. Paul defends the dignity of his apostolate, and his argument is based on the comparison of the ministry of the apostles to the New Covenant with that of Moses to the Old Covenant. When analyzing the semantic field of „letter” and „Spirit”, it can be concluded that the antithesis „letter kills, while the Spirit gives life” is a metaphor for the saving the economy of the Old and New Covenants. The Old Covenant imposed obligations on Israel that were written in letters on tablets of stone, but the chosen people were never fully faithful to them. The words „the letter kills” should therefore be understood in the sense that because of the people’s sin, the ministry of Moses, closely related to God’s law, became an instrument of judgment, death and condemnation. The characteristic of the New Covenant economy is the doing of the Holy Spirit. As the Spirit of the living God, He is the creator of the new salvific order in which believers become partakers of eternal life. By acting in the hearts of believers, He enables their sins to be forgiven and justified. The words „the Spirit gives life” mean that the Holy Spirit, the life-giving Spirit, is the source of the new, spiritual life of Christians in the proclamation of the Gospel of Christ.
PL
Celem artykułu jest wyjaśnienie teologicznego sensu antytezy z 2 Kor 3,6: „litera bowiem zabija, Duch zaś ożywia” w kontekście ciągu wielu antytez zawartych w 2 Kor 3,1-18. W perykopie tej św. Paweł broni godności swego apostolatu, a jego argumentacja opiera się na porównaniu posługi apostołów na rzecz Nowego Przymierza z posługą Mojżesza na rzecz Starego Przymierza. Dokonując analizy semantycznego pola „litery” i „Ducha”, można dojść do wniosku, że antyteza: „litera zabija, Duch zaś ożywia” jest metaforą zbawczej ekonomii Starego i Nowego Przymierza. Stare Przymierze nakładało na Izrael obowiązki, które zostały spisane literami na kamiennych tablicach, ale naród wybrany nigdy nie był im w pełni wierny. Słowa: „litera zabija” należy więc rozumieć w tym znaczeniu, że z powodu grzechu ludu posługa Mojżesza, ściśle związana z Prawem Bożym, stała się narzędziem sądu, śmierci i potępienia. Cechą charakterystyczną ekonomii Nowego Przymierza jest działanie Ducha Świętego. Jako Duch Boga żyjącego, jest On sprawcą nowego porządku zbawczego, w którym wierzący stają się uczestnikami życia wiecznego. Działając w sercu wierzących, umożliwia im dostąpienie przebaczenia grzechów i usprawiedliwienia. Słowa: „Duch ożywia” oznaczają więc, że Duch Święty, Duch ożywiający, jest w czasach głoszenia Ewangelii o Chrystusie źródłem nowego, duchowego życia chrześcijan.
8
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Główne tematy teologiczne Drugiego Listu św. Piotra

100%
Mickiewicz F.
Collectanea Theologica
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2018
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vol. 88
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issue 1
23-42
EN
The author of the Second Letter of St Peter wrote at a time when therewere false prophets and teachers among Christians, whose erroneous learningseemed very attractive to many, and therefore became a serious threatto the young Church. Because of their strong influence and the danger thatmany who were unstable in faith and morals would follow their example,Peter sharply denounced their teaching and scandalous conduct. Above all,however, he wrote his letter to remind Christians of the apostolic teachings they once gave them. This article presents the main theological topics thatare the content of the teaching of the author of the Second Letter of StPeter: the divine authority of Jesus Christ (Christology), the salvific willof God and Jesus Christ (soteriology), the promise of the Lord’s secondcoming (eschatology), the authority of the Holy Scriptures and its properinterpretation, and moral life based on the Gospel.
9
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„Synu, odpuszczają ci się twoje grzechy” (Mk 2, 1–12)

88%
Mickiewicz F.
Ruch Biblijny i Liturgiczny
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1996
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vol. 49
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issue 1
PL
-
10
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Koncepcje świątyni w tekstach wspólnoty z Qumran

75%
Mickiewicz F.
Ruch Biblijny i Liturgiczny
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1997
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vol. 50
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issue 4
PL
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