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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).
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Od temeljnoga je značaja spoznaja da ne postoji jedan biblijski nauk o stvaranju kao ni jedna teorija evolucije. Glede biblijskoga prikazivanja stvaranja slaganje se sastoji u iskazu da je Bog stvorio svijet; slaganje glede evolucije vlada u pogledu da se svijet razvija. Obje tvrdnje izriču s jedne strane mnogo, a s druge istodobno vrlo malo. Ovim člankom namjeravam osobama bez prethodne egzegetske izobrazbe otvoriti pristup pogledima nekolicine biblijskih stručnjaka na biblijske tekstove i kritične aspekte biblijskih tekstova s obzirom na pitanje stvaranja odnosno evolucije te ponuditi kao prirodan zaključak iz toga izvjestan uvid u znanstvene sklopove. Na nekim je mjestima neophodno pozabaviti se tim teškim pitanjima, naime ondje gdje se Biblija križa s prirodnom znanošću ili teologijom.
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Izvjesno je da je Isus teško mogao čuti riječ „demokracija“, iako se o tom pojmu moglo pročitati u političkim knjigama njegova vremena kojima on zasigurno ipak nije imao pristupa. Svakako je i bez ikakve dvojbe poznavao druge oznake za oblike vladavine koje su oblikovale njegovu životnu stvarnost i stvarnost njegova naroda. Tu je bila najčešća oznaka zacijelo „kraljevstvo“. A i nju je sam koristio kad je naviještao novo vrijeme i mesijanske odnose kao „kraljevstvo Božje“.
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Evangeeliumides esitavad kõik neli evangelisti kirjelduse Kristuse sisenemisest eeslil Jeruusalemma. Algab see episood järgmiselt: Kristus saadab kaks jüngrit lähedal asuvasse külla, et nad leiaksid sealt kinniseotud eesli, seoks ta lahti ning tooks tema juurde. Seejärel istub ta eesli selga ning sõidab tema seljas Jeruusalemma. Mõned episoodi üksikasjad jäävad seejuures täiesti arusaamatuks. Näiteks jääb segaseks, miks pidid jüngrid lähimast külast otsima just nimelt kinniseotud eeslit. Ühtlasi on täiesti mõistatuslikud ka kõrvalisemad detailid: näiteks see, et otsitama pidi mitte üht eeslit, vaid kaht, emaeeslit säluga, ning Kristus sõidab Jeruusalemma nende mõlema seljas. Vähemalt teise eesli, sälu roll näib igal juhul täiesti seletamatu.
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The paper analyses St. Paul’s first letter to the Corinthians chapter 13, namely the well-known anthem of love in the different Hungarian Bible translations. The aim of the research is to compare the texts of the Döbrentei and Érdy Codices, and draw a parallel between the reading of the St. Paul›s letters in the translation of Benedek Komjáthy and the translations of János Sylvester, Gáspár Károli and György Káldi. The first part of the paper – by properly contextualising the translations of the analysed text – briefly presents the given historical age, in which the translation of the examined text was made, and presents the significant linguistic phenomena of the era. According to the author, the six text corpus compared can be interpreted as phases of standardization of the Hungarian language; the religious-denominational differences influenced the spelling of the texts on a large scale, simultaneously the historical and cultural historical events had considerable effect on the formation of text translations.
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Od 90-ih godina prošlog stoljeća znatno se promijenio krajolik egzegetskog istraživanja u katoličkoj teologiji. U međuvremenu su se uz historijsku kritiku Biblije etablirali i mnogi zastupnici takozvane kanonske egzegeze. Uzajamni odnos tih dviju metoda u tumačenju Biblije još ni približno nije razjašnjen. Kakvo je stanje katoličke egzegeze na njemačkom govornom području 50 godina nakon Konstitucije Dei verbum?
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U temelju cjelokupne stvarnosti nalazi se riječ koja omogućuje svekoliku komunikaciju ne samo živih bića nego i materijalnih stvari, jer je i u njima uprisutnjena Božja riječ koja ih čini otvorenima prema čovjeku, ali i prema svome Stvoritelju. K tomu treba svakako pridodati i činjenicu da se božanska riječi u biblijskoj poruci posreduje preko ljudske i na taj način još više upućuje na komunikativnost i inteligibilnost svekolike stvarnosti. Bez toga bi ljudi bili zatvorene monade, a stvari i priroda teško bi mogle biti stavljene u odnos prema čovjeku, a i jedno i drugo ne bi bilo u stanju uspostaviti bilo kakvi oblik komunikacije sa svojim Stvoriteljem.
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Biblical inter textuality is a distinctive feature of the literary works of the Swiss romand writer Jacques Chessex. Most of his books deal with the reinterpretation of certain episodes of the Bible, placing themselves at the border between literature and the Holy Scriptures. Jonas, L’Ardent Royaume, Judas le Transparent, La Trinité or Reste avec nous are just some of the texts whose titles clearly refer to the biblical tradition. Our study aims to analyse Chessex’s reinterpretation of three biblical myths : the myth of the Genesis of the world, the myth of Jonas and the myth of Jericho.
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Autor govori o Pravoslavlju koga je Providnost Božja stavila da istorijski živi između Zapadnog hrišćanstva sa jedne i sunitskog islama sa druge strane. Ne zadržavajući se samo na tome on govori i o crkvenom ‘nacionalizmu’ (filetizmu) koji je uvek živeo uz onaj drugi nacionalizam. Po njemu odnosi između Pravoslavlja sa jedne i islama i Zapadnog hrišćanstva sa druge strane, još uvek nisu zadovoljavajući. Međutim, da bi oni postali takvi nužno je da Pravoslavna crkva stvara novu teologiju koja bi prvenstveno bila teološki (pravoslavni) odgovor na znakove u vremenu, ali se sa takvom stvarnošću još uvek ne srećemo.
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This paper discusses certain preoccupations of feminist literature, with special stress on the Bible. Woman’s biblical role and different interpretations of the Bible are often cited as the sources of misogynist ideas, which are present in modern social forms. It presents different approaches to women’s questions, gives a short review of the feminist thought and suggests different interpretations of woman’s biblical position. Confirmations of different interpretations are searched for in oral literature, which is, as an important segment of the traditional culture, significantly influenced by the Bible. Woman’s representation varies from the image of she-devil to that of the praised reasonable woman. The message is that the Bible is not exclusively a misogynist book as it was described for centuries. In addition to its misogynist moments, the Bible not only notices woman’s positive sides and admires her physical appearance, but also celebrates her spiritual greatness.
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W Ef 5,8 Paweł zawarł dwie różne treści chrystianologiczne: w w. 8a przedłożył adre-satom treść ontyczą wyrażoną terminem światłość; natomiast w w. 8b nakreślił im powin-ność moralną wyrażoną zwrotem: „postępujcie jak dzieci światłości”. Ich egzystencjalna godność, nadana im przez Chrystusa podczas chrztu, stanowi dla nich także wymóg, dla-czego powinni postępować godziwie. Ich powinność moralna nie jest więc bezpodstawna, lecz ma uzasadnienie w godności ontycznej: skoro ich status ontyczny jest przebóstwiony, wobec tego także ich działania moralne powinny być z nim zgodne, to znaczy powinny być godziwe.
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Zagadnienie czasu stanowi jedną z największych zagadek opowiadania o Potopie (Rdz 6-9). Nie tylko zadziwiająca precyzja danych chronologicznych, ale również ich nagromadzenie – zupełnie wyjątkowe w kontekście Prehistorii biblijnej (Rdz 1-11) – wreszcie wyraźne rozbieżności pomiędzy poszczególnymi elementami systemu chronologicznego opowiadania od wieków stanowiła wyzwanie dla czytelników i badaczy pochylających się nad tą perykopą biblijną. Wypracowane rozwiązania nawiązywały do skomplikowanej historii redakcji tego tekstu lub odwoływały się do rozmaitych systemów liczenia czasu jakie występowały w starożytności. Wydaje się jednak, że rola danych chronologicznych wykracza poza ich podstawową funkcję w systemie miary czasu. Właściwie pojęte i zinterpretowane jawią się jako element strukturalnej organizacji kosmosu. Obok doskonale zorganizowanej, podzielonej i zhierarchizowana przestrzeni jaką jest arka Noego – mikrokosmos na falach chaosu i kapsuła ocalenia, w której zamknięte zostało ziarno życia – to właśnie czas jest bodaj jedynym element kosmosu, którego nie naruszyły wody potopu.
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The narrative about two malefactors accompanying Jesus in his agony on the cross (Luke 23,39-43) is sometimes considered the summit of the Gospel of St. Luke. The criminal who in the moment of his agony confesses in Jesus the innocent and just Savior seems to be one of many personages of Luke’s Gospel who in the most dramatic moment of their life discover the mystery of the Merciful God. Their plea and confidence in Jesus does not remain without an answer. The moment of the dramatic trial becomes also the moment of the salutary encounter with Divine Mercy. This true makes the narrative worth being discovered, especially in the con-text of the Extraordinary Jubilee of Mercy.
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The narrative traditionally called the “sacrifice of Isaac”, or “the sacrifice of Abra-ham”, or – especially in Jewish tradition – Aqedah (Gen 22) has affected many aspects of life and culture of the world. The elements of this story we can find them in the liturgical life of the chosen people, in its spirituality, prayer and also in art. But reflection on the narrative concerning God requiring from Abraham his beloved son has crossed the boundaries of reli-gions, cultures and societies. Very often it became a space for meeting and dialogue between different visions, philosophies of life, convictions or beliefs. The story developed by many theologians, philosophers, artists always remains open for a human being who seeks in his or her life the answer to the fundamental questions; who has the courage to put questions not only to the holy text, but also to God himself. In this process the rabbinic exegesis and mi-drash appear not only as witnesses of the history of human thought but also as sources of in-spiration and tools for solid biblical study.
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Presented in the New Testament terminology related to the theme of charity is very rich. It canbe divided into four groups. The translation of these Greek terms into the Polish is not an easytask. It is evidenced by the four most popular Polish translations of the Scripture analised in thatterms . It turns out that the most frequent term is not mercy, but pity.
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Addressing mostly priests and Religion teachers, but also any believer, the entire publicistic series that we commence at this point desires, in a straightforward, plain and clear manner (without proposing thematic biblical theology approaches, but by means of a rigurous selection of minimally commented texts), to bring forth again The Truth of the Holy Sacraments before the readers, whoever they might be or – why not? – lead the readers before The Truth, That „is the same for yesterday, today and forever” (Jews 13, 8): The Lord and Our Saviour, Jesus Christ, present, alive and active in all undertakings of His Church
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The biblical prophecies are of many kinds, from the most obvious to allusions and metaphors, from those concerning the future of Israel to those with a messianic or eschatological content. Among the messianic prophecies, those referring to the Mother of the Lord are special. We find the interpretation of the prophecies first in the New Testament, and then in the Holy Tradition of the Church. The rationalist doubt for the prophetic or miraculous character of a certain biblical text has no relevance when speaking about the work of God, as it is confessed in the Scripture and by the Church. We treated in this paper the following prophecies about the Mother of God: Genesis 3:15, Psalms 44/45,11-21, Proverbs 8,22-23, Isaiah 7,14 şi Ezekiel 44,1-3. First, the Mother of God is presented, in Genesis 3:15, as the second Eve, giving birth to Messiah. Then, we understand that she was chosen by God, Who made her a lot of gifts, especially spiritual (Psalms 44/45:11-15 – cf. Luke 1:28). The prophecy is sending us to a moment not mentioned in the New Testament, but kept in the Tradition – of giving little Mary to the temple by her parents, being accompanied by many virgins (Psalms 44/45:16-18). The prophecy transmits to us a precious principle in the Orthodox cult, that the Mother of our Savior becomes our mother (Psalms 44/45:19). The lords of the world and the peoples will honor her and will receive the protection of the Mother of the Lord (Psalms 44/45:19) – as assured, also, by herself, in Luke 1:48. Prov. 8,22-23 is understood by many of the Holy Fathers as a reference to the eternal knowledge of God about His Mother and her important role in the plan of the salivation. The prophecy in Isaiah 7:14 presents us the miraculous birth of the Savior by a Virgin, as understood in the Septuagint, in the New Testament and by all the Holy Fathers that wrote about it. Ezekiel 44:1-3 has also an old tradition of interpretation in the Church as referring to the virginity of the Mother of the Lord.
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The Gospel according to St. Mark begins not with an infancy narrative like Matthew’s and Mark’s, but about thirty years after the Lord’s birth with the story of the final Old Testament prophet. Isaiah prophesied that God’s messenger would appear first and prepare the way for the Messiah. That messenger was John the Baptist. The Baptist had two messages. He preached repentance and baptism for the forgiveness of sins. John also preached about the One who was coming after him, “the thong of whose sandal” he said he was unworthy to untie. This One, he preached, would bring a different baptism. It would be a baptism with the Holy Spirit, not merely an earthly baptism, but a heavenly one. In other words, he proclaimed the coming of the Messiah. John’s baptism in water for the forgiveness of sins was about the admission and correction of moral failings not just for individuals, but for society as a whole. All the Old Testament prophets addressed injustice and John was no different. They all spoke truth to power. They preached sermons of fire and brimstone against the powers that be. They spoke out against oppression of the poor, widows, orphans, and all forms of inequality. The judgment the prophets said was coming on Israel was because of the faithlessness of the people of God which was manifested in injustice, oppression and inequality in society. That is why many of the prophets were murdered. St. James echoes that message in the New Testament when he proclaims that true religion is the care of orphans and widows in their affliction. James was also a prophet in this social, moral sense.
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