"Będziecie moimi świadkami po krańce ziemi" (Dz 1,8). Łukaszowa wizja świadectwa z perspektywy Dziejów Apostolskich

Author(s): Krzysztof Mielcarek / Language(s): Polish Issue: 28/2015

Because of the richness of Lukan theology regarding witness, the author was unable to cover all of its aspects. Thus the study touches only upon its major threads. Besides the obvious issues of the apostles role as witnesses, the content of their witnessing, and its recipients – the study presents some other personalities involved in transmitting the Good News of God’s salvation to humanity. Indeed, the greatest stress is placed on the testimony of God himself. Despite being a constant Mystery for humankind, He never ceases being involved in their history and witnessing to his salvific plans. Although there are only a few texts within Acts that connect the persons of the Trinity to witnessing, one should consider them as fundamental to a full Lukan theology of witness.

"Fate attenzione come ascoltate" (Mc 4,24). Insegnamento sulla preghiera della Lectio divina

Author(s): Gabriel Pisarek / Language(s): English,Italian Issue: 2/2013

The prayer with the use of the word of God, Lectio divina, is one of the best methods to enter into the dialog with God. It has it roots in the deep Christian tradition and it keeps to be relevant even today. Over the years it assumed its classical division to: lectio, meditatio, oratio and contemplatio. From time immemorial the Church encourages people to practice this form of prayer. It was also fostered by the teaching of the Second Vatican Council, by the teaching after the Council, as well as by the popes John Paul II and Benedict XVI. These encouragements bear the fruits in the life of numerous Christian communities and in the life of many people, because it seems be a form of prayer suitable for both: individual people and communities. This form of prayer finds also its place in many theological publications especially those concerning Christian spirituality. The best example for everyone wanting to practice Lectio divina was given by Mary, because it cannot be treated only as a method of prayer. It is something more; it is a style of life that forms the relationship with God and with other people as well. The life of Mary is distinguished exactly by this style.

"I zaczęli mówić innymi językami” (Dz 2,4). Glosolalia a ksenoglosja w Dziejach Apostolskich

Author(s): Dominik Tomasz Tomczyk / Language(s): Polish Issue: 1/2022

The article analyses the expression “to speak in [other] tongues” (λαλεῖν [ἑτέραις] γλώσσαις) as used in the Acts of the Apostles 2:4, 11; 10:46; 19:6. The author places special emphasis on the interpretation of the text from Acts 2:4, which, traditional biblical exegesis treats on a par with the text from Acts 2:6, 8, 11 because of the adjective ἑτέραις. In the author’s opinion, λαλεῖν ἑτέραις γλώσσαις from Acts 2:4 is to be understood as “speaking in languages that are different from the speaker’s own language and not understood by either the speaker or the listener without prior learning” (glossolalia) rather than in the meaning of speaking in a foreign language understood by the listeners but not understood by the speaker without prior learning (xenoglossy). This inference is derived from the lack of the definite article in Acts 2:4 before the word γλώσσαις and the lack of the basic language function, which is the communication between the speaker and the listener. The author believes that the descent of the Holy Spirit described in Acts 10:44–48 and 19:2–7 is identical with the experience of 120 people gathered in the Upper Room on the Day of Pentecost (Acts 2:1–4). These three Lucan passages describe the phenomenon of glossolalia; only Acts 2:6, 8, 11 is an account of xenoglossy.

"Kicsoda bölcs és értelmes közöttetek?" Bölcsesség és eszkatológia Jakab levelében

Author(s): Szabolcs Czire / Language(s): Hungarian Issue: 1/2011

"Księga psalmów" Czesława Miłosza – tradycja czy nowoczesność?

Author(s): Ewa Woźniak / Language(s): Polish Publication Year: 0

The article attempts to define the relationship between the translation of the Book of Psalms by Czesław Miłosz and the tradition of the Polish biblical psalms. For this purpose, Miłosz's translation was compared with the Old Polish psalters - Florian, Puławy and Krakow, and also with the translation of the Book of Psalms in the Millennium Bible - due to the fact that its translators declare the modernization of the translation on the linguistic level. The comparison covers selected aspects from the level of lexis and phraseology, inflection and syntax. Against the background under study, the Book of Miłosz's Psalms is distinguished by numerous references to tradition, especially through the introduction of word combinations preserved in the oldest translations (e.g. the voice of supplication, the way of sinners), as well as by imitating the Old Polish Psalms in terms of the syntactic and intonation formation of the verses.

"Księgi historyczne Starego Testamentu", cz. 1, "Dziejopisarstwo izraelskie : Księgi : Jozuego, Sędziów, Samuela, Królów", T. Brzegowy, J. Łach, S. Wypych, [w:] "Wprowadzenie w myśl i wezwanie Ksiąg Biblijnych", t. 2, red. J. Frankowski, S. Wypych.

Author(s): Józef Błażej Łach / Language(s): Polish Issue: 13/2006

"Psałterz Dawidow" Mikołaja Reja wobec polskiej tradycji przekładowej. Na przykładzie Psalmu 51 "Miserere mei Deus"

Author(s): Danuta Kowalska / Language(s): Polish Publication Year: 0

The aim of the analyzes is to find linguistic elements common to Rej's paraphrase of the David Psalter (1543) and earlier translations, which could indirectly reflect the existence of the translation tradition and the biblical style. In the course of linguistic and stylistic analyzes, the writer's individual linguistic endeavors are also revealed, testifying to his innovation and care for the linguistic shape of the translation. Analyzes were limited to Psalm 51 (Miserere mei Deus), Rej's translation was compared on the one hand with the Krakow Psalter, closing the medieval tradition of literal translation, and on the other - with the 16th-century free translation made by Walenty Wróbel.

"Sophia" Discourse from Antiquity to Christianity

Author(s): Yevhen Kharkovshchenko / Language(s): English Issue: 56/2019

Sophia doctrine was evolved in European philosophical and religious creativity and was developed in the pre-Christian period (Socrates, Parmenides, Plato), was represented in Gnosticism (Valentinus) and Neoplatonism (Plotinus), in the writings of prominent theorists of Christianity – the Fathers of the Church (Athanasius the Great, Gregory of Nyssa, Macarius the Great, Gregory the Theologian), the ancient teachers of Christianity (Hilarion, Klim Smoliatich). The doctrine of Sophia, The Wisdom of God is shown in the Proverbs of Solomon Biblical Book, and also in the non-canonical books of the Old Testamentum – Solomon’s Wisdom and the Jesus’ the son of Syrah Wisdom. The Sophia doctrine as mysterious wisdom is described in Kabbalah. It was also reflected in the temple architecture and iconography of the Orthodox East, in the wider use of it at the spiritual and moral level. This doctrine has got a systematic form represented by the doctrine of sophiology in medieval mysticism (M. Eckhart, J. Böhme, E. Swedenborg), and “philosophy of unitotality” (V. Solovyov, S. Bulgakov, P. Florensky). These periods of the Sophia doctrine’s development are inherent in such ideas as a natural philosophy’s theme of understanding the world as the integration, anthropological doctrine of the relationship between nature and the absolute, the existence of God in its close association with the world.

"Stary Testament o swoich największych postaciach", Józef Łach, Rzeszów 2002.

Author(s): Piotr Mierzwa / Language(s): Polish Issue: 13/2006

"Teologia Starego Testamentu", Hugolin Langkammer, Rzeszów 2006.

Author(s): Jóżef Błażej Łach / Language(s): Polish Issue: 13/2006

"Wychowawcze posłannictwo Słowa : zarys i wybrane zagadnienia (Dz-Ap)", Józef Łach, Rzeszów 2004.

Author(s): Piotr Mierzwa / Language(s): Polish Issue: 13/2006

"Życie człowieka w świetle Biblii : antropologia biblijna Starego i Nowego Testamentu", Hugolin Langkammer, Rzeszów 2004.

Author(s): Jóżef Błażej Łach / Language(s): Polish Issue: 13/2006

A bűn kollektív dimenziójának azonosítható sajátosságai a Szentírásban

Author(s): István Bakos / Language(s): Hungarian Issue: 3/2021

This study attempts to sketch the biblical and Christian ethical dimensions of collective crime by analysing biblical texts and terminology relevant to the topic. The definition and critique of collective crime was born in Germany in the aftermath of political, philosophical and legal debates after the second world war. The concept expressing the essence of the notion – namely that the whole community can be considered guilty for the crimes committed by individuals or a smaller group within the community – has led to several Neroic acts, having served as a legitimate ideological basis for dictatorships, extermination camps, war crimes, conceptional proceedings, and victimisations. Therefore the 20th century definition of collective crime cannot be sustained any longer either legally, or morally. It is clear nonetheless that some thoughts behind this concept are also familiar from the Bible, which is aware that the consequences of individual crimes affect an entire nation. However, the view which penalises the innocent for crimes committed by others, is foreign to the conceptual world of the Bible. In this study I point to biblical and ethical principles providing guidelines for dealing with collective crime and collective responsibility.

A THEOLOGICAL REFLECTION ON HUMAN DIGNITY

Author(s): Daniel G. Oprean / Language(s): English Issue: 2/2021

The aim of this article is to explore the theological foundation and expression of the concept of human dignity. Starting with the concept of imago Dei as the foundation for human dignity, and continuing with the expression of human dignity, namely, human being’s place and role in creation, the argument will end with the affirmation of human dignity, namely, the aim of God’s redemptive actions. The argument of this article has as its pressuposition the fact that according with the theological revelation, human dignity is inherent to humankind. Therefore, the article is a plea for a personalist view of human dignity as opposed to a functionalist view of human dignity.

Adam și Eva. Perspectiva biblică și perspectiva evoluționistă. Aspecte introductive

Author(s): Daniela Luminita Ivanovici / Language(s): Romanian Issue: 02/2020

This paper is an introduction to the problem of the relationship between the creation of man in Genesis 1-3 and the scientific perspective of the evolution of the human species. Therefore, we aimed to identify the main research questions and the objectives arising from them. As main questions we have: Did death exist before the fall of man? How did the fall affect the entire creation? How does the biblical account of human creation reconcile with the information about the multitude of hominid species provided by paleontology? At what point in history did Adam and Eve appear and what species were they part of? When exactly did they become in the image and likeness of God? Consistent with these questions, we will have as objectives: the state of the world before the fall of Adam; the creation and fall of man; the origin of death and evil in creation. Another section of this paper deals with the way in which Orthodox theologians approached the problem of the creation-evolution relationship and the solutions they proposed.

ARGUMENTE BIBLICE ÎN FAVOAREA ORIGINII ȘI A DREPTURILOR OMULUI

Author(s): Bogdan Emanuel Răduț / Language(s): Romanian Issue: 2/2021

The biblical book of Genesis presents to us the beginning of the Universe, of the world and of humanity. Therefore, whenever we approach the texts found on the first pages of the Bible, we can extract arguments both for the Origin of Man and his foundational rights. Christians believe that man was created by God, after His own image and according to His purpose, and he was given a functional mandate within God’s Creation. That is why man has rights and ontological liberties which are to be promoted and respected at the same time. On one side, the present study argues that man was created by the direct involvement of God the Creator and on another side, it sustains the human dignity and rights as natural values, offered by the Creator Himself.

Aspecte sacramentale și liturgicpascale în viziunile „peceților”, „trâmbițelor” și „cupelor” din cartea Apocalipsa (6-18)

Author(s): Laurențiu Urian / Language(s): Romanian Issue: 02/2020

In this part of the book of Revelation, of a special significance is the picture of those slaughtered for the word of God (cap. 6), below the altar, an image that represents a liturgical vision. A new liturgical scene and a new hymn unity appear in chapter 7. There is described the sealing of God’s 144.000 chosen ones. We will present the hypothesis advanced by the researcher M. H. Shepherd Jr., of chapther 7’s drafting on the scheme of the initiation ceremony within the Paschal Liturgy, respectively of chapters 8-19 on the structure of the Easter Synax and Eucharist. In this part we will also analyze the liturgical and hymn unit from the book of Revelation, found in chapter 19. Hallelujah Doxology (Apoc 19, 1-8), in which references to martyrs appear (Apoc 19, 1-2), the four «Hallelujah» (Apoc 19, 1; 19, 3-4; 19, 6), an «Amen» (Apoc 19, 4), the exhortation addressed to all, young and old (Apoc 19, 5) and the comprehensive hymn (Apoc 19, 6-8) with its theological, Christological, and ecclesiological references, they make up the last and most important hymn unity of the book of Revelation.

Aspects of the Involvement of Non-Canonical Prophets in the Religious Political and Social Life of their Time

Author(s): Ioan-Gheorghe Rotaru / Language(s): English Publication Year: 0

The prophet, whether he was called canonical or non-canonical, namely, one whose writings were or were not included in the Holy Scriptures Canon, is considered to be the man of God, who hears God's voice and conveys His message, playing a very important role, respectively, to communicate to men the will and plans of God. The difference between a canonical and a non-canonical prophet consists only in writing, only in the fact that one wrote a book and the other did not write a certain book, which would have been included in the Canon of the Bible. There are also cases in which some prophets have written, but their books have not become reference books, that would shape some basic rules and in which to be said how the conduct of human life should be. Therefore, the prophets who wrote such books are called canonical prophets, because through their books they created general rules, applicable to all people of all times. Non-canonical prophets, in particular, addresses to specific situations, to some specific moments from the religious, social, or political life of the time. The study presents some examples of non-canonical prophets.

ASPECTS OF THE LAWS PRESENTED IN THE HOLY SCRIPTURE – RESTRICTIONS OR FREEDOM ?

Author(s): Ioan-Gheorghe Rotaru / Language(s): English Issue: 2/2021

We live in a time of restrictions, and from this perspective the society in which we live is divided into two broad categories, namely some who are subject to restrictions and others who revolt against them. We do not intend to discuss in particular in this study the motivation of those who are subject to restrictions but the attitude of those who revolt, as well as the attitude of those who remain neutral towards these restrictions. However, in this study we propose to take a look at the Holy Book, to see what the Creator says, at the proactive level, about restrictions. Does the Creator intend to take people’s freedom, or does He want to lead them to a bright and happy end? In all fields, the mentioned laws (Moral, ceremonial, civil, sanitary law, etc.),together form the laws of human education: moral education, religious education, health education, civic education, etc., there can be no human society without laws, namely laws in all fields of activity, but laws that are in accordance with God’s thinking, as they are presented in the Holy Scriptures, not interested laws, laws with dedication, etc. Man must not relate to the law, man must not have to deal with the law, just as he must not have to deal with the fence or the walls, man must have to deal with the space delimited by the law, and in this space, man has to deal only with his relationship with God, a relationship that must be in good conditions, with his relationship with his fellows, which must also be in good conditions and with his relationship with himself, because the system of laws from the Holy Scripture also concerns our own being. Under these conditions man reaches in the position of being free and happy.

Atitudinea faţă de neamuri în Vechiul Israel. Exclusivismul iudaic. Semnificaţii şi actualizare

Author(s): Emanuel Casvean / Language(s): Romanian Issue: 02/2020

The history of Judaism teaches us that one faces a crisis best by devoting himself, even in the very heat of the crisis, to the permanent and enduring values of Judaism and mankind. For the very nature of a crisis is impermanence, transcience, an interruption in the normal development of mankind. The term Judaism, which implies a definable belief-system, has no real equivalent in the traditional vocabulary of the religion itself. Its widespread use in European languages owes largely to the encounter with Christianity, which attaches greater importance to creeds and doctrines. In Jewish tradition, theology and religious concepts rarely have been perceived as defining features. It is more accurate to employ the term Judaism in a broader cultural sense to denote the fulf range of religious expressions of the people of Israel. This usage correctly underscores the national character of the religion, ineftrica bly bound to historical experience, Without attaching disproportionate weight to its theological component. As we shall observe, Judaism contains a complex variety of elements, including law, ethics, morality, observances, worship, and beliefs. Technically, the word Judaism Iike its cognate terms Jew and Jewish—refers to a more narrowly defined time frame within the longer national history, commencing at the conclusion of the biblical era. Whereas earlier epochs had known of twelve tribes of Israel, or of the two rival monarchies of Judah and Israel, a sequente of conquests and exiles brought about a situation in which only a vestige of the original people , dominate by the anciend tribe of Judah and inhabiting its ancestral territory (Judea), was able to maintain its religious and cultural identity through subsquerit generations. In some recent scholarship and theological writing it has become common to restrict the use of Judaism to those manifestations that emerged after the Babylonian exile, as distrinct from earlier Israelite or Hebrew religion. We must take care not to construe this terminological preference as an assertion that the Judaism of the Second Temple was a new and original invention , unconnected to the religion of the Hebrew scriptures.