Wyniki wyszukiwania - Biblioteka Nauki

1

Pozagrobowa przepowiednia i jej wypełnienie. Wczesnorenesansowe exemplum Ludwika Alidozjusza

100%

Nowaszczuk J.

Pamiętnik Literacki

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2015

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tom 106

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nr 1

69-82

EN

The intriguing story of the repeated appearance of the ghost of a dead father is an introduction to the turbulent life of a particular historical figure, i.e. Louis Alidosius. The story also helps to understand, to some degree, the thinking and reality of the period long time ago. Moreover, it facilitates the understanding of the features of exemplum. It turns out that the form is still valid and, based on the outlooks on the world deeply rooted in the European mentality, is still comprehensible. The main character of the story, the duke of the city-state of Imola, is depicted by historians as a comprehensively educated and noble person. The ideas fostered by Louis obviously characterise a new period in history, namely the Renaissance. His only fault was rationalism, which prevented him from believing that an encounter with the dead was possible. Leaving aside a contemporary assessment of that phenomenon, it is worth noting that, according to all sources, the phenomenon was the result of an extremely unfortunate event that once, i.e. the loss of his rule over his home town. The prophecy told by Beltrand determined his son's whole life, surrendering it to the power of ill fate. Sometimes the Renaissance belief in supernatural intervention is regarded as the legacy of the Middle Ages. It cannot, however, be ruled out that fatalism appeared in the minds of humanists as a natural consequence of their desire to re-experience the period of antiquity. Alongside writing, literature and attempts to get an insight into the reality of antiquity, humanists somehow unintentionally began to think in a way typical of the long-gone period.

2

António Vieira: prolongada presença, voz profética e performance

80%

Pires Ferreira J.

Studia Iberystyczne

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2014

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tom 13

163-171

EN

The present study examines the works of Father António Vieira, focusing on prophecy and performance.

3

Apokalipsa w kulturze rosyjskiej

80%

Kowalska-Stus H.

Slavia Orientalis

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2013

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tom 62

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nr 2

157-167

EN

The article discusses manifestations of Russian apocalypticism, starting from the period of the Union of Brest, through the Time of Troubles, the schism of the 17th century, the times of Peter I, the 19th century history – which saw St Seraphim’s prophecy of the Revolution, the apocalypticism of the Revolution itself, and up until now. The culture of Russia satisfies all the criteria of an eschatological culture, for which the recognition of apocalyptic signs in history is its fundamental task. This is why the clash between the mystical and rational was so dramatic in this culture. The core of the argument raging in the arena of the Russian culture is the question of man.

4

The Construction of a Spiritual Network: The Correspondence of Antoinette Bourignon (1616–1680)

80%

de Baar M.

Acta Comeniana (International review of Comenius studies and early modern intellectual history)

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2011

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tom 25

173-197

EN

This article focuses on the epistolary practice and strategies of Antoinette Bourignon (1616– 1680), a seventeenth-century Flemish mystic and prophetess, who was born in Lille and who moved to Amsterdam in 1667. From her base in Amsterdam (where she purchased her own press in 1669), Bourignon used a variety of textual media to disseminate the message that she was a spiritual leader chosen by God to restore true Christianity on earth, and to consolidate a following around this ecumenical identity. The author argues that Bourignon's letters were central to this programme; over 600 manuscript versions survive, eleven diff erent printed editions appeared during her lifetime, while nine further volumes were subsequently published posthumously. Her correspondents included scholars such as Jan Amos Comenius (1592–1670), Robert Boyle (1627–1691), Jan Swammerdam (1637–1680), and Pierre Poiret (1646–1719), as well as a wide range of socially diverse disciples who wrote to her seeking advice on a variety of spiritual and personal issues, and whose preoccupations and voices are anonymously reproduced in published responses. In consequence, her letters have a dialogic, polyphonous quality, while the same followers who wrote to her seeking guidance in turn represented an important market for the letters in their printed manifestations. Despite her failure to establish a long-term community on the island of Nordstrand, and the fact that in the later years of her life the suspicions of Lutheran clergy forced her into exile in Ostfriesland, Bourignon maintained a prolifi c output of letters, and continued to combine the roles of spiritual leader and publisher until her death in 1680.

5

Bohemian Non- Catholics and Languedoc nouveaux convertis: Prophetic and Sectarian Movements in a Comparative Perspective

80%

Hajdinová E.

Acta Comeniana (International review of Comenius studies and early modern intellectual history)

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2013

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tom 27

139-173

EN

The culminating confessional rivalries in the early 17th century provided fertile ground in much of Europe, especially Central Europe, for visions of the imminent End of the World and Christ's Second Coming. This paper offers a new perspective for the well-known topic and compares the eschatological visions in the 17th and 18th centuries of the Bohemian non-Catholics and emigrants on the one hand and the secret Huguenots on the other. While the belligerent apocalyptic visions in the Bohemian environment saw a turning point and an opportunity to overthrow the Antichrist in the imminent coming of an allied Protestant ruler destined by God and this continued until the end of the 18th century, the French Protestant prophecies appealed almost exclusively to the glory of Christ and his rule on Earth. Despite significant differences in the religious practice and historical contexts of the two cases, we observe not only very similar physical manifestations in the prophets' behaviour but also, thanks to these ideas, a renewal of the declining piety of the believers and the reactivation of the underground religious movement. In both environments the apocalyptic visions have been heavily criticized by legal ecclesiastical authorities in exile. Disciplinary interventions against these heterodox ideas had however a completely different result, playing a significant role in the process of legalization of Protestant worship at the end of the period in question.

6

Two distinct perspectives on pneumatology – similarities and differences between The Romanian Pentecostal and Evangelical theology

70%

Jugaru E.

Review of Ecumenical Studies Sibiu

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2015

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tom 7

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nr 2

243-255

EN

This article aims to compare and analyse two different perspectives of pneumatology: within the Pentecostal and the Evangelical perspective. In spite of many doctrinal tangents with the Evangelical theology, the Pentecostal has its own spirituality and theological accent, especially in the field of pneumatology. The two differences centre on baptism in the Spirit and the gift of prophecy. From a Pentecostal practical perspective, the spiritual gifts continue to play an important role for the contemporary church. Although there are differences in their theological approaches, the Pentecostals and the Evangelicals found the common ground in forming the Evangelical Alliance of Romania and working together for about a quarter of Century.

7

La visione di mania umana e divina in Platone (The concept of divine and human “mania” in the Platonic dialogues)

70%

Głodowska A.

Symbolae Philologorum Posnaniensium Graecae et Latinae

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2013

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tom 23

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nr 2

97-111

PL

In this article will be discussed the passages of the Platonic dialogues that give information about the way in which the philosopher understood the term “mania”. Particularly important is the reflection on this subject contained in Phaedrus in which different kinds of madness were distinguished and briefly characterized. Especially the essential is the concept of poetic inspiration because it takes an important place in Plato’s theoretical and literary thought. It had also a significant influence on shaping his opinions on the subject of poets and their work. The Plato’s term of poetic inspiration and connected with it the issues of literary output and its reception make the fundamental part of this article.

8

Czas poza czasem. Strukturalizacja i przekraczanie czasu w religii

70%

Klimowski P.

Racjonalia. Z punktu widzenia humanistyki

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2016

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tom 6

PL

In the work, the question of time in the context of religion has been raised. Article discusses two main theses: religion is the primary form of structuring the time in religion; religion is primary form of traversing the time. The theses were broadened by statements: structuring the time is done by liturgical calendar, reading the sense of history, individual projecting time of own existence. Traversing time is done by myth and rituals, mystique and prophecy, celebration of holy days.

9

Prorocy jako zjawisko religijne starożytnego Wschodu

60%

Stachowiak L.

The Biblical Annals

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1978

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tom 25

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nr 1

23-36

PL

Seit Jahren herrscht unter den Forschern eine zunehmende Meinungsverschiedenheit über den Ursprung und über die Eigenart der alttestamentlichen Prophetie . Vor einigen Jahrzehnten wurden die „prophetischen” Texte aus Ugarit veröffentlicht und man suchte die Hinweise auf prophetische Tätigkeit als Vorboten des alttestamentlichen Nabitums zu erweisen. Indessen traten aber ausser Aehnlichkeiten auch bedeutende Unterschiede zum Vorschein. In letzten zwei Jahren kamen noch viel ältere proto-kananäische Texte aus der alten Stadt vi Ebla hinzu, die die philologische Stütze zum Begriff nābî (nämlich nabi’utum) - die bis jetzt ausserhalb der Bibel fehlte - lieferten. Es galt also das Problem erneut zu unter suchen und alle bis jetzt bekannten Formen der ausserbiblischen Prophetie mit den alttestamentlichen Dienern des Wortes zu vergleichen. Eine besondere Aufmerksamkeit wurde der geheimnisvollen Gestalt des Bileam geschenkt, die angesichts der neuen Forschungsergebnissen im neuen Licht erscheint. Die durchgeführte Untersuchung ergab, dass die wesentlichsten Züge des biblischen Prophetentums ausserhalb des Alten Testaments kaum zu finden sind. Babylonische und kananäische Propheten sind vielfach von den Wahrsagern, Traumdeuter und Ekstat kern aller Art kaum zu trennen . Weder in Mesopotamien noch in Kanaan treten spontan Menschen auf, die sich auf eine göttliche Berufung stützen und zum vollen Einsatz im Dienst des Wortes bereit wären . Der Einfluss, den die ausserbiblischen Propheten ausüben ist gering: sie wenden sich mit Ratschlägen (sehr selten mit einem Drohwort) und Mahnungen zumeist an die Herrscher, niemals an das ganze Volk. Die Idee der religiösen Führung des Volkes im Aufträge und im Namen Gottes, die Einwirkung auf die grosse Politik , auf das religiöse Leben u. Schicksal ist den heidnischen Propheten fremd.

10

Mesjańskie proroctwo Natana (2 Sm 7)

60%

Łach J.

The Biblical Annals

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1966

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tom 13

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nr 1

49-69

PL

La prophétie de Nathan dans le 2-nd livre de Samuel, ch. 7 occupe dans la littérature de 1’Ancien Testament une position exceptionnelle et cela à cause de l’ancienneté de sa rédaction, à cause de son contenu, lequel est devenu la base de l’é1aboration d’une suite d’autres textes de l’Ancien Testament, et aussi à cause du caractère messianique de cet énoncé. Quand on passe en revue le temps de la rédaction de l’oracle de Nathan, il nous donne une base pour déclarer qu’il fut déjà accompli au temps de David. Cette ancienneté est confirmée par le fait que les autres anciens textes messianiques comme p. ex. Gen. 3, 14 ss.; 9, 26 ss.; 15, 1-7; 26, 4; 28, 12 ss.; 49, 1-33; Num. 24, 15-19, dépendaient en leur rédaction de ce texte. Ceci est aussi confirmé par les traditions juive et chrétienne. Le contenu de 1’oracle est très riche. Il concerne non seulement la personne de David, mais toute sa génération (zeraʽ) et ceci dans la signification collective. Les nombreux textes qui se trouvent dans les livres plus tardifs de Nebi im et Ketubim , témoignent de la signification particulière de la prophétie (cf. Iz. 9, 6; Iz. II, 55, 3-5; M ic. 5, 1-5; Jr. 23, 7-8; 30, 9; 31, 31-34; Ez. 37, 24; Am. 9, 11-15; Ag. 2, 6 ss., 22 ss.; 6, 12; Zach. II, 9, 9 ss.; 12, 6 ss.; Dn. 7; 4 Ezdr. 13, 25, ss.; Test. 12 Patr.; Test. Juda 22 et 24; Test. Lev. 18; les textes de Qumran: CDC 6, 11; 7, 18; 12, 23; 14, 19; 19, 10; 1 QSb 5, 20-29). Mais puisque l’attente de l’arrivée du royaume messianique comprenait une réalité terrestre, encore que la meilleure de ces réalités, le Nouveau Testament va modifier ces attentes. Pourtant, il ne les repousse pas et il applique à Jésus les prophéties messianiques attestant qu’il est Fils de David (Mt. 1, 1 ss.; 9, 27; 22, 42; Lc. 3, 23; Act. Ap. 2, 30 ss.; Rom. 1, 3). Les malheureuses tendances politiques, en rapport avec le Messie, au temps de la venue du Christ ne Lui ont pas permis la liaison à cette prophétie. Elles n’étaient pas favorables pour l’activité de Celui dont „le Royaume n’est pas de ce monde” (Jo. 18, 37).

11

Commitment to the Truth: Parrhesiastic and Prophetic Elements of Paul’s Letter to the Galatians

60%

Harvey L.

Res Rhetorica

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2018

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tom 5

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nr 1

21-34

EN

List Pawła do Galatów w Nowym Testamencie łączy dwie kultury: judaizm i rzymski imperializm. Niniejsza analiza listu do Kościoła w Galacji pokazuje wykorzystanie zarówno hebrajskiego proroctwa, jak i greckiej (nieżydowskiej, pogańskiej) parezji. Paweł adresuje list do mieszanej publiczności, żyjącej na styku dwóch kultur. Diagnozuje on problemy Kościoła poprzez prognostyczne nauczanie, które wpisuje się w szerszy kontekst Pawłowej nauki. Późniejsi badacze będą zajmowali się zapoczątkowaną w pismach Pawła współobecnością parezji i retoryki prorockiej w tekstach chrześcijańskich przez następne dwa tysiąclecia.

12

Gatunki tekstów odnoszących się do przyszłości

60%

ŻMIGRODZKA B.

Stylistyka

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2007

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tom 16

531-540

PL

The paper deals with a group of text genres in contemporary Polish, like prognoza (fo- recast), przepowiednia, proroctwo (prophecy), augury (wróżba) and horoskop (horoscope). These genres are deeply set in culture and their specifity is perfectly identified in so- cial linguistic conciousness. The most generał definition of the five genres can be as fol- lows: „I know that Y will happen/1 say this because I think you want to know, what will hapen”. The two characteristic features of these genres are: 1) all events presented are si- tuated in the futurę, after the act of lingual performance of these text; 2) primarily infor- mational character ot texts.All these genres, being assertives referring to the futurę, can be called „predictional genres”. Even though they have their roots in magie and religion, nowadays they func- tion also in other parts of social life, i.e. in science and popular culture. Prophecy, horo- scope and augury in magie orastrology have mostly informatic and therapeutic functions. When they occur in popular culture, the ludic function plays a part, and the informatical funtion is suspended.

13

Turcy i Imperium Osmańskie w proroctwach południowosłowiańskich

57%

Dziadul P.

Balcanica Posnaniensia Acta et studia

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2014

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tom 21

25-36

EN

The main aim of this work is the presentation and analysis of anti-turkish and anti-Islamic ideas found in the South Slavonic prophecies. Prophetic and apocalyptic literature developed in two connected directions in the Ottoman period among the Orthodox Slavs in the Balkans. On the one hand, old prophetic and apocalyptic material (such as the Revelation of Pseudo-Methodius, prophecies of Leo the Wise, the apocryphal Visions of Daniel) was actualized according to new historical-political circumstances. On the other hand, new anti-turkish prophecies were created in that period. However, marginal glosses, interpolations or compilations were often used in that process. Anti-Turkish and anti-Islamic ideas focused mainly on the future Ottoman doom and the image of the legendary emperor who was supposed to defeat the “Ishmaelites”.

PL

The main aim of this work is the presentation and analysis of anti-turkish and anti-Islamic ideas found in the South Slavonic prophecies. Prophetic and apocalyptic literature developed in two connected directions in the Ottoman period among the Orthodox Slavs in the Balkans. On the one hand, old prophetic and apocalyptic material (such as the Revelation of Pseudo-Methodius, prophecies of Leo the Wise, the apocryphal Visions of Daniel) was actualized according to new historical-political circumstances. On the other hand, new anti-turkish prophecies were created in that period. However, marginal glosses, interpolations or compilations were often used in that process. Anti-Turkish and anti-Islamic ideas focused mainly on the future Ottoman doom and the image of the legendary emperor who was supposed to defeat the “Ishmaelites”

14

Rzeczpospolita i Trójmorze w perspektywie wieszczów i oświeconych duchownych

51%

Dobija M.

Nierówności społeczne a wzrost gospodarczy

|

2019

|

tom 57

147-172

PL

Analiza teoretyczna wskazuje, że w przeszłości miały miejsce przepowiednie, które się absolutnie sprawdziły, tworząc niezaprzeczalne fakty, jak te dotyczące upadku Izraela, Rzeczypospolitej i Rosji carskiej. Oznacza to, że istnieje pole badań w zakresie dróg poznania, które prowadzą wieszczów do wiarygodnego prognozowania wydarzeń. Już zgrubne analizy prowadza do wniosku, że ta zdolność zdarza się osobom wysoko rozwiniętym intelektualnie i duchowo. Te wnioski korelują z badaniami z pogranicza fizyki i kosmologii, określane mianem hiperfizyki. Odrodzenie Rzeczypospolitej w granicach Trójmorza jest wyraźnie zapowiedziane w przepowiedniach, tak jak wyraźnie wieszcze zapowiadali jej upadek. Ten stan wiedzy jest motywacją do podjęcia ukierunkowanych działań dla urzeczywistnienia tego pożądanego stanu. Pomaga też w lepszej orientacji Polaków we współczesnym świecie.

EN

A theoretical analysis indicates that in the past there were predictions that were absolutely correct, creating undeniable facts, such as those related to the fall of Israel, the Republic and Tsarist Russia. This means that there is a field of research in the field of cognition, which enables the bards to reliably predict events. Previous analyses lead to the conclusion that this ability is connected with people with high intellectual and spiritual development. These conclusions correlate with the research from the borderline between physics and cosmology, referred to as hyperphysics. The rebirth the Polish Republic within the limits of the Tri-Sea is clearly announced in the prophecies, just as they clearly heralded its collapse. This state of knowledge is the motivation to take targeted actions to create this desired state. It also helps in a better functioning of Poles in the modern world.

15

Rozeznawanie duchowe w kontekście Katolickiej Odnowy Charyzmatycznej

51%

Płusa S.

Polonia Sacra

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2020

|

tom 24

|

nr 3

EN

Since the moment of creation God has been in active dialogue with mankind. Through sin this dialogue was made more difficult. That’s why words uttered by people in the name of the Lord need spiritual discernment. The church is based on the foundation of the apostles and the prophets. Words authentically inspired by God lead to the strengthening of the Church and to increasing peace and love. However there are also false prophecies. Spiritual discernment needs to be applied not only to the contents of the prophecies but also to the prophets themselves. What is essential is their congruity with the teaching of the Church but also their fruits in the community. In the heart of the Charismatic Renewal is hearing what the Holy Spirit wants say today, discernment of these inspirations and pass it on the people. The main responsible for their spiritual discernment should be the leaders of the community, especially the priests and the bishops.

PL

Bóg od chwili stworzenia prowadzi dialog z człowiekiem. Przez grzech został on bardzo utrudniony. Dlatego słowa wypowiedziane przez ludzi w imieniu Boga podlegają duchowemu rozeznawaniu. Kościół jest zbudowany na fundamencie apostołów i proroków. Słowa wypływające z autentycznego natchnienia Bożego budują Kościół i przyczyniają się do pomnożenia pokoju oraz wzrostu w miłości. Istnieją jednak również fałszywe proroctwa. Rozeznawaniu duchowemu podlega nie tylko treść proroctw, lecz również osoba proroka. Liczy się zarówno ich zgodność z nauką Kościoła, jak również owoce, jakie rodzą one we wspólnocie, do której są skierowane. W sercu Katolickiej Odnowy Charyzmatycznej jest wsłuchiwanie się w słowa Boże, rozeznawanie ich i przekazywanie innym. Pierwszymi odpowiedzialnymi za ich duchowe rozeznawanie są odpowiedzialni za wspólnotę, a w sposób szczególny prezbiterzy i biskupi.

16

Zapowiedź przyjścia Zbawiciela w IV Eklodze Wergiliusza

51%

Wójtowicz H.

Vox Patrum

|

2000

|

tom 38

11-20

EN

Interpretatio Christiana eclogae IV Vergilii accipi potest. Exspectationes enim salvatońs cuiusdam inter cives Romanos saeculo primo exeunte ante Christum natum in diem percrebescebant. Rerum adiuncta in ecloga enarrata eiusdemque interpretatio Christiana, praesertim a sancto Augustino facta, quaestionem propositam de praenuntiatione Christi Salvatoris unici adveniendi comprobant.

17

Examining Mother Teresa’s narrative as prophetic: A case study

51%

Majocha K. L. , Didomenico D.

Res Rhetorica

|

2018

|

tom 5

|

nr 1

35-51

EN

This paper examines a rhetorical case—Mother Teresa's narrative—for evidence of prophetic qualities, including social calls to action. Mother Teresa's story is considered through established methods of investigating prophecy, such as themes of announcements of judgment and reason and the Messenger formula. Her rhetoric is also examined through the theoretical lens of Walter Fisher's narrative coherence for evidence of biblical ideals and body language. Her lived experiences are also considered evidence of her prophetic nature. Mother Teresa's narrative is read and better valued as part of a wider context of social action consistent with prophecy

PL

Artykuł omawia retoryczny przypadek narracji Matki Teresy w celu określenia jego prorockich elementów, takich jak wezwanie do działania. Opowieść Matki Teresy jest rozważana z punktu widzenia określonych metod badania proroctwa, w tym motywów zapowiedzi sądu i formuły posłańca. Retoryka Matki Teresy omówiona jest także z użyciem teorii koherencji narracyjnej Waltera Fishera w odniesieniu do biblijnych ideałów i mowy ciała. Ponadto elementy biograficzne w życiorysie Matki Teresy zdają się potwierdzać jej profetyczny charakter. Narracja Matki Teresy może być doceniona jako część szerszego kontekstu działania społecznego nawiązującego do proroctwa.

18

Proroctwo Kajfasza (J 11,49-52)

51%

Szlaga J.

The Biblical Annals

|

1981

|

tom 28

|

nr 1

55-64

PL

Die Perikope mit der Prophezeiung des Kaiphas spielt im Johannesevangelium eine wichtige Rolle beim Aufzeigen des Sinnes von Jesu Leiden und Sterben. Der hl. Johannes ist Zeuge dafür, dass Kaiphas’ Erklärung über die Notwendigkeit des Todes eines Menschen für das Volk sich auf die Verhinderung eventueller Unruhen bezog, zu denen die besonders nach der Auferweckung des Lazarus wachsende Popularität Jesu führen konnte. Johannes beurteilte diese Äusserung jedoch aus der Zeitperspektive und erblickte in ihr eine Prophezeiung, die sich im Übermass erfullte, da Jesus nicht nur für das Volk starb, an das Kaiphas dachte, sondern für alle Kinder Gottes und vor allem für ihre Einheit. Darin wird also ein sehr charakteristischer Zug der frühen Ekklesiologie sichtbar das Bewusstsein, dass der Tod Jesu die ganze Welt umgriff und dass eine Kirche existiert, die fortwährend aus den in sie eintretenden Juden und Heiden entsteht.

19

„A słowo stało się Ciałem” (J 1,14). Mesjasz mostem dialogu między Bogiem i człowiekiem

51%

Miduch M.

Sympozjum

|

2020

|

tom 2(39)

11-25

PL

Relacja Boga z człowiekiem została zniszczona przez grzech. Bóg jednak nie zostawia człowieka bez nadziei. Obiecuje pomoc. Przez wieki wysyła swoich proroków, by podtrzymywali nadzieję na nadejście Mesjasza. Pierwsze z mesjańskich proroctw wydają się być szczególnie interesujące. Przebija przez nie ludzka tęsknota za utraconym poczuciem bezpieczeństwa, za rajem. Zdają się być one najbardziej ludzkie. Boskie wypełnienie obietnicy nie pomija ludzkich pragnień ale je przekracza. Dzieło, które ma do wykonania Mesjasz to nie tylko przywrócenie człowiekowi rajskiej relacji z Bogiem, ale także wyniesienie jej na wyższy poziom. Bóg, który stał się człowiekiem w osobie Mesjasza jest tak blisko człowieka jak nigdy dotąd.

EN

The relationship of God and man was destroyed by sin. God does not leave people without hope. He promises help. Through ages he sent out his prophets to keep the hope of Messiah. Some of the first messianic prophecies seem to be especially interesting. We can see the longing for the lost safety, for paradise. They seem to be very human related. God’s fulfillment of this promise does not omit people’s desires and needs, it exceeds them. The goal of Messiah is not only to bring people the perfect relationship with God, it is to take it to a higher level. God, who became a human in the person of Messiah, is closer to man in as never before.

20

OCKHAMIZM A MOLINIZM: PRZEDWIEDZA I PROROCTWO

51%

Iwanicki M. , Polanowska M. , Warfield T. A.

Roczniki Filozoficzne

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2013

|

tom 61

|

nr 1

109-124