Wyniki wyszukiwania - Biblioteka Nauki

1

Appropriating A Female Voice: Nicholas Breton And The Countess Of Pembroke

100%

DASCĂL R.

|

nr 1

48-65

EN

The sixteenth century author Nicholas Breton appropriates a female voice in many of his writings, among which Marie Magdalens Loue and The Pilgrimage to Paradise joyned with the Countesse of Penbrookes Loue feature prominently. The Countess of Pembroke, celebrated by Aemilia Lanyer in her Salve Deus Rex Judaeorum as a paragon of female religious devotion, is often associated in Breton's texts with Mary Magdalene. This paper will analyse some of the anxieties engendered by this appropriation of voice and of the Magdalene figure, anxieties that prove to be disruptive of Elizabethan gender hierarchies.

2

„Przepisane” historie życia Chrystusa: Panna Ferbelin Stefana Chwina oraz Ewangelia według Jezusa Chrystusa Jose Saramago

88%

Ogonowska A.

|

nr 4

63-72

EN

The matter of the article are „rewritten” stores of life of Jesus Christ. Author synthetically characterizes creation of such texts in the film production( mentions so-called biblical films and creating of the “adaptations” of the New Testament at the beginning of the cinema), she mentions also other contemporary film messages and literary texts dealing with that issue. Main topic concerning the author is an analysis of two novels: “Miss Ferbelin” by Stefan Chwin (2011) and “Gospel according to Jesus Christ” by Jose Saramago (2011).

3

Kobiety głoszące Ewangelię w Nowym Testamencie

63%

Kubiś A.

|

nr 3

7-28

EN

This article presents a characterization of several women identified in the New Testament, either explicitly or implicitly, as preachers of the Gospel: (1) Mary Magdalene and the other women at the tomb of Jesus; (2) the Samaritan woman in John 4:4–42; (3) Prisca/Priscilla; (4) Euodia and Syntyche in Philippians 4:2–3. The article highlights the historical and theological context of their activity and defines the content and object of their proclamation, i.e. the Gospel. The presentation of each woman or group points out the major exegetical problems presented by the text, and contemporary attempts to resolve them.

PL

Artykuł prezentuje charakteryzację kobiet, które w Nowym Testamencie określone są explicite lub implicite jako głosicielki Ewangelii: (1) Maria Magdalena i inne kobiety przy grobie Jezusa; (2) kobieta samarytańska w J 4, 4–42; (3) Pryska/Pryscylla; (4) Ewodia i Syntyche z Flp 4, 2–3. Artykuł zwraca uwagę na historyczny i teologiczny kontekst ich działalności oraz definiuje treść i przedmiot ich głoszenia, czyli Ewangelię. W prezentacji każdej z kobiet lub grupy kobiet wskazano na najważniejsze problemy egzegetyczne i współczesne próby ich rozwiązania.

4

Znaczenie pozycji aniołów w grobie Jezusa w J 20,12

38%

Kubiś A.

|

nr 3

459-493

EN

Compared with the Synoptics, the Johannine angels assume a particular and significant position inside Jesus’ tomb. The evangelist describes it precisely as one angel sitting at the place of Jesus’ head and another at the place of Jesus’ feet. Not all Johannine commentators pay attention to this detail, yet a comparison with the descriptions of the angels’ positions in the different synoptic narratives demonstrates that they all reflect original editorial work on the part of each the evangelist. Consequently, these accounts can – and indeed do – convey particular ideological or theological stances typical of each gospel writer, including John. With regard to John 20:12, the article surveys proposals advanced by several Johannine commentators, beginning with some very obvious and prosaic explanations and ending with the most probable meanings behind the particular posture of Johannine angels. According to a strictly archeological-historical explanation, the position of the Johannine angles is no more than an indication that Jesus’ burial place was not a tomb of kôkîm type. The article also presents allegorical interpretations, from St. Augustine to St. Thomas Aquinas; a religious-cultural exposition referring to the Egyptian goddesses Isis and Nephthys; a few very literal explanations accentuating the physical emptiness between the angels; and an intertextual exposition based on a targumic reading of Isaiah 6. At the end, as the most persuasive solution, the article proposes that the Johannine angels represent the cherubs of the Ark of the Covenant and the mercy seat. This intertextual and symbolic interpretation likewise explains Mary Magdalene’s lack of fear and astonishment in her interaction with supernatural beings.

PL

Compared with the Synoptics, the Johannine angels assume a particular and significant position inside Jesus’ tomb. The evangelist describes it precisely as one angel sitting at the place of Jesus’ head and another at the place of Jesus’ feet. Not all Johannine commentators pay attention to this detail, yet a comparison with the descriptions of the angels’ positions in the different synoptic narratives demonstrates that they all reflect original editorial work on the part of each the evangelist. Consequently, these accounts can – and indeed do – convey particular ideological or theological stances typical of each gospel writer, including John. With regard to John 20,12, the article surveys proposals advanced by several Johannine commentators, beginning with some very obvious and prosaic explanations and ending with the most probable meanings behind the particular posture of Johannine angels. According to a strictly archeological-historical explanation, the position of the Johannine angles is no more than an indication that Jesus’ burial place was not a tomb of kôkîm type. The article also presents allegorical interpretations, from St. Augustine to St. Thomas Aquinas; a religious-cultural exposition referring to the Egyptian goddesses Isis and Nephthys; a few very literal explanations accentuating the physical emptiness between the angels; and an intertextual exposition based on a targumic reading of Isaiah 6. At the end, as the most persuasive solution, the article proposes that the Johannine angels represent the cherubs of the Ark of the Covenant and the mercy seat. This intertextual and symbolic interpretation likewise explains Mary Magdalene’s lack of fear and astonishment in her interaction with supernatural beings.

5

Apostola Apostolorum : Maria Magdalena w nauczaniu Ojców Kościoła

32%

Krawczyk M.

|

2020

|

nr 27

151-160

PL

Papież Franciszek, ogłaszając swoją decyzję o podniesieniu do rangi święta obchodów liturgicznych dedykowanych Marii Magdalenie, chciał przypomnieć o tej wyjątkowej postaci w historii Kościoła, której przykład życia emanuje także na obecną wspólnotę. Jest to również okazja do wyjaśnienia nieporozumień związanych z jej życiem. Jest to możliwe po zapoznaniu się z nauczaniem ojców Kościoła Zachodniego odnoszącym się do św. Marii Magdaleny i jej wyjątkowej misji jako „apostołki Apostołów”.

EN

Pope Francis, announcing his decision to raise the rank of liturgical celebrations dedicated to Mary Magdalene, wanted to recall this exceptional figure in the history of the Church, whose example of life emanates also on the present community. It is also an opportunity to clear up the misunderstandings surrounding her life. It is possible after getting acquainted with the teaching of the Fathers of the Western Church on St. Mary Magdalene and her unique mission as “apostle of the Apostles”.