(Nie)obliczalny świat. Z filozoficzno teologicznych rozważań nad granicami racjonalności

Author(s): Antoni Nadbrzeżny / Language(s): Polish / Issue: 1/2016

Teza Rogera Penrose’a o nieobliczalnym (niealgorytmicznym) charakterze ludzkiej świadomości (umysłu), będąca argumentem przeciwko możliwości stworzenia sztucznej inteligencji, może przyczynić się do wzmocnienia poczucia tajemniczości świata. Niezależnie od naszego stosunku do platonizmu matematycznego(zakładającego istnienie obiektywnych pozaczasowych bytów matematycznych)filozoficzna refleksja brytyjskiego kosmologa stanowi impuls do rozwijania współczesnej teologii w twórczym dialogu z naukami, kierującym się zasadą krytycznej otwartości i wzajemnej dynamicznej wymiany osiągnięć poznawczych.

A spiritu Sancto Dictata. Kálvin felfogása a Szentírás ihletettségéről

Author(s): Mihai Androne / Language(s): English / Issue: 1/2010

Talking about Calvin’s concept regarding the nature of the inspiration of the Holy Bible means taking into consideration a topic which has been and still is subject to heated debates and which presents no unity of opinion within the same religious tradition. Talking about Calvin’s conception on the topic also means referring par excellence to the inspired character of the Biblical Books, which house God’s wisdom, proving of utmost importance to man’s redemption.

A Syriac Christology and Polemics Against the Jews: a theology of Aphrahat

Author(s): Ábrahám Kovács / Language(s): Hungarian / Issue: 2/2009

The purpose of this study is twofold. First, it sets the historical context in which Aphrahat wrote his Demonstrations and deals with the interesting relationship between his writings, ‘against the Jews’ and the Sassanian persecution of Christians. It also treats his refutation of the Jewish charges. Secondly, it addresses his ‘unique’ view of christology which is not in line with the Nicene decision concerning one aspect yet at the same time it is congruent with it. The paper also tries to point out that his view on christology was ‘unique’ but not exceptional in the Early Church.

A szabadság önként vállalt szolgaság. Pál apostol szabadság-teológiája

Author(s): Angéla Deák / Language(s): Hungarian / Issue: 1/2009

Eine der brennendsten Fragen unserer Zeit lautet: Was ist die Freiheit? Das Evangelium relativiert den Sinn der Freiheit und der Gefangenschaft. Zum Begriffskreis der Freiheit gehören: Der freie Zustand des Menschen gegen-über dem Sklaven, die Freiheit des Willens zum moralischen Handeln und das Evangelium als das eigentliche Gesetz der Freiheit. Bei der Analyse der Freiheitstheologie von Paulus sind die folgenden Ernäherungspunkten zu erwähnen: Die Stellung und Bedeutung des Freiheitsbegriffs innerhalb der paulinischen Theologie; der theologiegeschichtliche Ort der paulinischen Lehre über die Freiheit innerhalb des Urchristentums; der Zusammenhang des paulinischen Freiheitsgedankens mit den Gedanken der vorchristlichen, antiken Religions-und Geistesgeschichte. Paulus verwendet die e>leucer- Wortgruppe zur Bezeichnung der sozialpolitischen sowie der christlich-ethischen Freiheit. Die paulinische Freiheit bedeutet: Freisein von Sünden, Freiheit vor dem Gesetz und dem Tod. Dieser Einteilung folgen mehrere Forscher, wie z.B.: J. Weiß, R. Bultmann, K. Niederwimmer, W.-G. Kümmel und E. Schellbeeckx. Zusammenfassend könnten wir behaupten, dass die Freiheit – nach der Theologie von Paulus –nur in der Christologie verstanden werden kann.

A szenvedés a Szentírásban

Author(s): Dezső Bustya / Language(s): Hungarian / Issue: 3/2007

The Problem of Suffering in the Holy Scripture. Suffering is one of the universal problems of mankind. Generally saying, everybody suffers to some extent in a part of his or her life. Corporal suffering has a great influence ont he state of mind, and vice versa. We are searching the reason, the purpose the suffering in human experience, in philosophy and in the same way in the Holy Scripture. In this study the author makes an attempt to lighten the answers of the Bible in the following problems: the different kinds of suffering, the origin and the purpose of it, the problem of the substitute suffering, the Servant of the Lord, the sufferings of Christians and of the Church, the human behaviour under suffering, the blessing of it; the suffering, which leads to death and finally: the suffering in the salvation counsel of God. The conclusion of the study is the following: suffering may be probation or an educational instrument of the Lord’s, which is included in his eternal plan of salvation. The blood of Christ purifies us from every sin, but in this earthly life we need the permanent purificatory work of God as long so as to reach we will be transformed to the similitude of the Son of God.

A Titok felé nyújtózkodva… Megjegyzések K. H. Miskotte teológiájának margójára

Author(s): Árpád Ferencz / Language(s): Hungarian / Issue: 3/2007

Der niederländische Theologe, Kornelis Heiko Miskotte ist einer der einflussreichsten Theologen seiner Zeit gewesen, der die Theologie Karl Barths auf eigenständige Weise bearbeitet und weitergedacht hat. Seine Theologie ist auch heute eine Quelle der Impulse für den modernen Theologen. Die vorliegende Studie hat sich als Ziel gesetzt, die Theologie Miskottes, wenigstens in ihren Hauptlinien darzustellen, bzw. deren Konsequenzen für die ungarische reformierte Theologie aufzuzeigen. Die Arbeit gleidert sich in drei Teile und eine Einleitung. In der Einleitung sagt der Verfasser, warum er der Meinung ist, daß die Theologie Miskottes heute noch relevant und wichtig für die Menschen des 21. Jahrhunderts sei. In dem ersten Teil wird versucht einen „theologischen Lebenslauf“ Miskottes aufzuzeigen, mit biographischen Angaben und Zitaten aus seinen Tagebüchen gestützt auf die Arbeit seines Sohnes über den Vater. In dem zweiten Teil werden die wichtigsten Themen der Theologie Miskottes in einer subjektiven Auswahl gezeigt. Die hier behandelten Themen sind: Der Name, die Religion, die drei Hauptypen der religiösen Menschen und in einem letzten Abschnitt die Themen: Kultur, Zeit, Bewusstsein, Offenbarung. In dem letzten Teil der Arbeit wird versucht das zu zeigen, worauf die Theologie Miskottes die ungarische reformierte Theologie aufmerksam machen kann. Dabei wird besonders Wert auf die Tatsache gelegt, dass Miskotte ein beliebter kirchlicher Theologe gewesen ist, der in seine wissenschaftliche Arbeit immer die Praxis vor Augen hielt. Es wird auch hervorgehoben, dass die systematische Theologie ihre Aussagen nicht als absolut geltende ansehen kann, sondern sie müssen immer mit den biblischen Grundstrukturen im Einklang sein. Der Theologe soll keine metaphysischen Urworte, oder Urbegriffe suchen, sondern auf die Offenbarung schauen. Theologie bedeutet auch Verpflichtung, auf Wahrheit und Methode. Miskottes Theologie erinnert die heutigen Leser und Leserinnen an die Frage wie sich die Kirche zur Kultur verhält. In der ungarischen reformierten Kirche hat die Kultur eine bedeutende Rolle. Die ermahnende Frage Miskottes Theologie ist, wie sich Kirche und Theologie zur Kultur verhalten. Auch die Schönheit muss im Lichte der Wahrheit gesehen werden. Als Endergebnis dieses Themenkreises wird es anhand der These Eberhard Jüngels formuliert, was uns auch zum Weiterdenken anregt.

Adalékok Karl Barth Kálvin-értelmezéséhez

Author(s): Árpád Ferencz / Language(s): Hungarian / Issue: 6/2009

Die vorliegende Arbeit beschäftigt sich mit der theologischen Beziehung zwischen Johannes Calvin und Karl Barth. Barth hat sich während seiner Tätigkeit als theologischer Lehrer des Öfteren mit der Theologie des Genfer Reformators auseinandergesetzt.

Aktualność nauczania Jana Pawła II na temat błędu antropologicznego

Author(s): Wiesław Pieja / Language(s): Polish / Issue: 2/2020

Correctly built ethics is possible to be established only on the foundation of integral anthropology. Integral anthropology presupposes the dignity of the human being, that is, it shows a vision of a man, with his soul and his body, and a man redeemed by Jesus Christ. Such premises do not always accompany human anthropology. Then, the so-called “anthropological error” appears, which is an attempt to mistaken thinking about a man. John Paul II was the first to use the concept of the anthropological error. He mentioned this topic in many aspects of his teaching. The message of my publication is a multifaceted discussion of the anthropological error in philosophical, social and cultural contexts, presented by John Paul II, and its update.

Analele Universității de Vest din Timișoara. Seria Teologie

Frequency: 1 issues / Country: Romania

Analele Universității de Vest din Timișoara, seria: Teologie has been founded into the year 1995. Then, the Orthodox Theology Department of the Faculty of Letters, History and Philosophy has stepped into the second year from its foundation. During time, dozens of studies, book reviews, obituaries, scholar articles, essays, and other similar were published into the issue’s pages.

Nowadays, the issue came to the no. 22nd and reflects the results of the academic research of the theological staff and of some of the students, too. The scientific committee of the issue is made of some important theologians, from the Orthodox Church and from other Christian Churches, as: Teresa Ferro, Roberto Giraldo, Dimitrios Gonis, Philipp Harnoncurt, Ioan I. Ică (jr.), Dumitru Megheșan, Gheorghios Metallinos ș.a.

Az ábrahámi felajánlás missziológiai [újra-]értelmezése, mint lehetséges paradigmaváltás a [poszt-]modern filozófiai és teológiai gondolkodásban

Author(s): Levente Horváth / Language(s): Hungarian / Issue: 3/2007

The Missiological [re]Interpretation of Abraham’s Offering, As a Potential Paradigm-Shift in [post]Modern Philosophical and Theological Reasoning. Consideration has to be taken in new view of the striking and in many ways mysterious and scandalous narrative of Abraham’s offering his son, Isaac on the mountain of Moriah. It was with Kierkegaard that this Old Testament story came to the forefront of philosophical investigations. The Danish philosopher marvelled on the obedience of the Patriarch in not even wavering (although certainly accepting the deadly burden of the angst which entails this action) to act without really understanding why Yahweh has asked for such a terrible sacrifice. Abraham is eulogized as the ‘knight of faith’, but Levinas has a different view of the story, more closely of the ‘Kierkegaardian Abraham,’ and as such opts more for a kind of ‘knight of action’ in a responsible undertaking of compassion and empathy toward the Other human being, and of the act of looking into the God-given image of the Other One. Thus he seems to put the emphasis on the second part of the narrative when God’s Angel intervenes and Levinas marvels (and opts) for this second kind of obedience based on a second Word coming from the same Yahweh, which, curiously enough, could not take Abraham by surprise, despite the seemingly contradictory demand of the God of Israel this time. In Levinas we face the embodiment of concern and responsibility as the ultimate ethical demand, when the father looks into the face of his son, and the face of the Other, as that of Abel and tells him: “Thou shalt not kill!” This inherent ‘categoricus imperativus’ reflecting on the human face of the Other is the ethical stage, and Levinas criticised Kierkegaard for replacing this ethical stage illegitimately by the religious one. The uncritically embraced neo-Kantian patterns are still lurking with both philosophers, despite the post-modern claims made especially by Levinas. The story still serves as a paradigm-shift taking place at the borderline of modernity and postmodernity, which of course will survive for long concomitantly in contemporary reasoning and in ongoing moral debates both locally (I am critically evaluating to some extent in this study Tavaszy’s philosophy as well on the matter as it emerged locally), as well as globally. Yet, the interpretation of the ‘akkedah’ of Abraham seems not to be near of completion neither with neo-Kantians and existentialists, nor with theological hermeneutics listed above. The narratives of the Moriah event, as well as the whole Genesis context of it, and beyond, the whole Old Testament-context of the Abrahamic Covenant serves us with a new missiological challenge, as Abraham and successively Israel, and finally the Messiah-Seed plays the role of a ‘missionary priesthood’ in order to bring all the nations under the blessings of salvation promised to Abraham exclusively and fulfilled through him inclusively in the whole world. After twenty centuries of Systematic theology engaging itself exclusively in a dialogue only with Western philosophy, the post-modern age might be in due time kept opened up at last to a different kind of dialogue, such as with missiology. The challenge of a new paradigm-shift emerging out of this dialogue is expected to determine the theology of mission in order to become the very mission of theology itself. That impulse would bring Christian theology and theistic ethics back again to its real and primordial state.

Az életmű, amely felfedi a keresztyénség érzékcsalódását, avagy Kierkegaard egyház- és keresztyénségkritikája

Author(s): Sarolta Püsök / Language(s): Hungarian / Issue: 3/2007

Entropy is a main characteristic of the human world; consequently the Church also has a similar tendency. Criticism is in symbiosis with Christian life. One of the most important critical analysis of Christianity is made by Kierkegaard. To understand his life-work from the point of view of criticism, we have to deal with three important aspects: a) The religious influence in his childhood. His family comes from the Moravian tradition; he had the opportunity to examine the dark side of this tradition as wel. b) His relationship to other personalities belonging to the golden age of Denmark. This period is characterized by the intensive reception of Hegel. Kierkegaard could not agree with the Danish Hegelians, because his consequent subjectivity was in permanent polemics with the objectivity of speculative theology. c) The methodology of Kierkegaard – interpretation. The Danish thinker used two types of communication, the direct and the indirect one. The indirect communication is characteristic for his poetical, aesthetical works. This type of communication has a maieutical character, in this manner the writer helps the reader find the truth, but he never gives formulated definitions. An other characteristic of his works are the use of pseudonym for the name of writers’. Kierkegaard protests against the quoting of this works under his own name, because he personally does not agree whit the opinion of the authors. Kierkegaard’s writings at the beginning include aspects of criticism, but in the last period he mostly attacks Christianity. In 1850 was published his Training in Christianity. In this book we can find the main points of his criticism, but after bishop Mynster’s death in 1854 his criticism becomes the sharpest. The targets of his criticism are: the erroneous Church – concept and the problem of sate Church; the cheap grace; the different sins of clergies; the insufficiency of knowledge for true Christian faith, and the discrepancy between Christian teaching and personal life of religious teachers.

Az emberi lélek és az örök élet Kálvin első teológiai munkájában

Author(s): Istvan Pasztori-Kupan / Language(s): Hungarian / Issue: 5/2009

The present study examines the implications of Calvin’s composing his first theological treatise entitled Living with Christ (Vivere apud Christum), later known as The wakefulness of the souls (Psychopannychia). Although the composition itself does not reveal much of the author’s first-hand experiences concerning those who in his time held the doctrine of soul sleep or death and resurrection of the soul, it becomes obvious that he definitely intended to distance himself from such views. In Calvin’s concept the soul neither ‘sleeps’, i.e. does not subsist in some unconscious state between the person’s death and the final judgment, nor dies and resurrects together with the body at the end of times, but lives consciously together with Christ.

Az emlékezés és a felejtés teológiai megítélése

Author(s): István Dávid / Language(s): Hungarian / Issue: 3/2007

Der Fragenkreis der Erinnerung und des Vergessens wird in der Heiligen Schrift – abgesehen von einigen Ausnahmen – nicht in seiner psychologischen Bedeutung dargestellt. Alle mit der Erinnerung und dem Vergessen verbundenen menschlichen Tätigkeiten, die zwar anthropologischen Charakter haben, sind Glaubenstätigkeiten, die ihren Sinn in der Gott – Mensch-Beziehung erhalten. Die Aufforderung zur Erinnerung ist ein solcher Befehl, der die Tätigkeit des jeweiligen Christen bestimmen muss. Die Erinnerung ist die Ausübung des Glaubens: in Demut, Gebet, Gastfreundlichkeit, Diakonie, Liebe und Achtung einander gegenüber. Sie ist die missionarische, seelsorgerliche und kathechetische Aufgabe einer Fest begehenden Gemeinde. Sie ist ein ethischer Imperativ, doch reicht sie über alle Moraltätigkeiten hinaus, weil sie ihren Sinn und Inhalt nicht von den menschlichen Beziehungen, sondern vom ewigen Gott erhält. Was in der Glaubenssprache Erinnerung heißt, das ist in der Sprache der Ethik: Tat. Was in der Sprache des Glaubens Vergessen heißt, das nennt man in der Ethik Selbstopferung und Demut. Was in der Sprache der Ethik Erinnerung ist, das wird in der Sprache des Glaubens Erkennung der Gnade genannt. Was in der Sprache der Ethik Vergessen heißt, das bedeutet in der Sprache des Glaubens, dass wir uns selbst und Gott für nichts achten.

AZ ERDÉLYI MAGYAR EGYHÁZAK KISEBBSÉGI SORSBÓL ADÓDÓ ÖSSZEFOGÁSA AZ 1918-AT KÖVETŐ KORSZAKBAN MINT TÖRTÉNELMI MEGBÉKÉLÉSI FORMA

Author(s): Olga Lukács / Language(s): Hungarian / Issue: 1/2020

The Unity of the Hungarian Churches in Transylvania Arising from their Mi-nority Status, in the Period after 1918, as a Form of Historical Reconciliation. In the Transylvania belonging to Greater Romania, the Hungarian churches, which came to be in a minority situation, did not have the opportunity to discuss the wounds inflicted on each other in previous centuries, for which they were not pre-pared anyway. Thus, putting aside the tension, pain, rivalries, destructive measures, denominational conflicts that stretched over the centuries, clinging to the strength and protective power of their identity, they formed a common front against the new state power.The first part of the study gives an overview of the Hungarian churches in Transylvania, presenting some of the most important historical events between the two World Wars. Following the unification of 1918, the Catholic Church and the Protestant Churches established a permanent deliberative and decision-making body, the Interfaith Council (1920). Due to their minority status, the churches were forced to cooperate in the field of education policy, regarding denominational schools, and for acquiring political rights and preserving their cultural identity. Co-operation was necessary due to various state laws, including the Land Reform (1919–1922), the Education Acts (1924, 1925), the Cult Act (1928), and the 1923 and 1938 constitutions, which considered the Orthodox Church to be the ruling church, the Greek Catholic Church to be a national church, while the Ro-man Catholic Church and the Protestant churches were considered recognised de-nominations. The study presents the controversies and defiance regarding the above legislation.As a summary of the presented period, the study states that national self-consciousness and its protection overwrote the previous conflicts and tensions, and that religious affiliation became secondary, thus achieving a special Transylvanian ecclesiastical rapprochement, a “reconciliation”.

Az eucharisztia és a kiengesztelődés viszonya a Didachéban

Author(s): Zoltán Juhász / Language(s): Hungarian / Issue: 3/2007

The author analyzes the relation of the Eucharist and reconciliation through one of the well-known writings of the Early Church – The Lord’s Teaching to the Nations Through the Twelve Apostles. Christianity has evolved from Judaism, and despite many differences there are still numerous similarities, overlaps as the feast, liturgy, prayer, Holy Communion and the renewal of the covenant. The meaning and content of the Eucharist went through several changes during the history of the Church, and differences of opinion on this point exist even in our days. The Eucharist is an important part of Christian faith which lives in the Parousia, through this Christians are in ongoing relation with the resurrected Lord. As a result of the reconciliation of Christ, the participation of Christians in the Eucharist enforces their relation to each other. The strong relationship between the Eucharist and reconciliation is clearly stated in the 8th verse of the 4th chapter of the Didaché: “for if ye are partakers in that which is immortal, how much more in things which are mortal”.

AZ ÚJSZÖVETSÉGI „MEGBÉKÉLÉS” FOGALOM ELŐFORDULÁSAINAK ÉS JELENTÉSEINEK ÁTTEKINTÉSE

Author(s): Lehel Lészai / Language(s): Hungarian / Issue: 1/2020

Reconciliation may happen on three levels. The first one is to be reconciled with God. In this matter, God himself helps us, who took the first steps towards us after we had left him and had turned our back to him. He sent his only Son, who gave up his life in order to reconcile us with his Father, to restore the broken connection, relationship, and peace. The second level is to be reconciled with friends. In this matter, it could help us a great matter, if one was reconciled with the Creator. To be reconciled with God means a task for human beings, as they have to be at peace with each other. Reconciliation with others may happen outwards and inwards. It happens outwards, when the relationship is handled with God, with the other, and with oneself. We speak about inwards reconciliation, when it happens between husband and wife, between friends (relatives, neighbours), between principal and subaltern, or enemies. The third level is to be reconciled with oneself. This may be the hardest task, because one has to fight oneself: you have difficult issues to let go, you have to be at peace with yourself in order to serve God and your neighbour as your Creator requires from you.

Az Úr Jézus Krisztus szenvedése a korai keresztyén hitvallásokban

Author(s): György Papp / Language(s): Hungarian / Issue: 3/2007

In this short paper I present a pending question of the Christological passage of the Apostolic Confession. According to the teaching of the Bible, the passion of the Lord could not be summarized in this sentence: “he suffered under Pontius Pilate”, because the Lord has not suffered only under Pontius Pilate, but in his whole life, as we read it in the Epistle of Paul to the Philippians: “but emptied himself, taking the form of a servant, being made in the likeness of men” (Phil 2,7). So, the passion of Christ begins with his “keno/sij”, and his whole life can be summarized in this word: “he suffered”. After a biblical introduction through a historical analysis of the early Christian confessions I try to prove that the correct form of the Christological passage of the Apostolic Confession is the following: “[I believe] in Jesus Christ, His only Son, our Lord; Who was conceived by the Holy Ghost, born of the Virgin Mary and suffered; under Pontius Pilate was crucified, died, and was buried…”

BESZÉLHETÜNK-E JÉZUS PUBERTÁS- ÉS KAMASZKORÁRÓL? – A SZÜLŐK ÉS GYERMEKÜK KÖZÖTTI KONFLIKTUS FELOLDÁSA A MEGBÉKÉLÉS ÉS AZ EGÉSZSÉGES SZEMÉLYISÉGFEJLŐDÉS CÉLJÁBÓL A 12 ÉVES JÉZUS TÖRTÉNETE ALAPJÁN A LK 2,41–52 SZERINT –

Author(s): Gyöngyi Herdean / Language(s): Hungarian / Issue: 1/2020

Can we talk about the puberty and adolescence of Jesus? – Conflict resolution be-tween parents and their child with the purpose of reconciliation and healthy personality devel-opment based on the story of the 12-year-old Jesus according to Luke 2:41-52 − In the altered social and family living conditions of the modern era, parents are looking for an-swers to the issues of raising their children and dealing with the occurring conflict situations, especially during the age of puberty and adolescence, within the second decade of the child’s personality development. The conflicts that occur during this transitional phase always cause unrest in family relations. In such cases, it is im-portant to find ways of reconciliation, because an essential condition of healthy per-sonality development is that the liberating power of reconciliation accompanies the system of family relations as a blessing. Parents seeking and following a Christian ethical value system also face difficulties in conflict management in these cases. Based on the story of the 12-year-old Jesus, we are looking for the power of the need for autonomy and separation from parents in Jesus’ behaviour and we also study how Mary and Joseph treated their child and the family conflict. We can conclude that in his human condition, the 12-year-old Jesus truly experienced the human phases of puberty and adolescence, and this further strengthened him to fulfil his mission and identity. The path of reconciliation on the part of Jesus’ earth-ly parents was completed by experiencing and demonstrating the liberating and resolution-bringing power of family togetherness, sincerity, attention, and love.

Cała teologia w służbie integralnej formacji duchowej studentów

Author(s): Przemysław Sawa / Language(s): Polish / Issue: 5/2019

Theology as a rational reflection on God’s Revelation still remains in the service of the faith of an individual man and of the Church, and thus affects the society and the temporal reality of the world. Theology, by its very nature, must influence everyday life – in the first place for the theologians themselves as well as for their students. In this way, the formative nature of studying the sacred sciences is realized.Formation therefore includes hearing the Word of salvation and its assimilation into life which then leads to thinking and acting in accordance with the Gospel. Therefore, spiritual life, especially prayer, the reception of the sacraments and participation in the everyday life of the Church, is a necessary component of theology. This primarily concerns the lecturers of theology.These goals can be achieved through the kerygmatic inclination of theology, openness to dialogue and transdisciplinarity. For today’s world needs theology that understands the contemporary thinking. At the same time, it is necessary for the graduate of theological studies to be well versed in all areas of theology, and not to remain at the level of narrow interests and specializations. This requirement of modern times demands that the Church takes a new comprehensive view of theology, practiced in the community of believers and in the context of the increasingly secularized world. It is time to return to the holistic vision of life, world and theology.

'CHRISTUS VERE RESURREXIT!' ZMARTWYCHWSTANIE I JEGO WIARYGODNOŚĆ W NOWYM TESTAMENCIE

Author(s): Jacenty Mastej / Language(s): Polish / Issue: 23/2016

The article shows the resurrection of Jesus Christ and its credibility in the light of the New Testament. Presents early Christian understanding of the resurrection present in the creeds, hymns and liturgical catechesis Paschal. Signs of resurrection: the empty tomb and the Easter revelation of Christ are its credibility. While presented gi s of the Risen Lord are - permanently adjusting to the life Ecclesia − confirmation of the credibility of resurrection.