Wyniki wyszukiwania - Biblioteka Nauki

1

Św. Piotr biskupem Rzymu?

100%

Pałucki J.

Vox Patrum

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2008

|

tom 52

|

nr 2

819-826

EN

The primacy of the Bishop of Rome is an essential, if not a fundamental element of the unity of Church and belongs to the mainstream of ecclesiology throughout its whole history. It is anchored in the study of the doctrine of the New Testament and from the very beginning, starting from the oldest patristic sources, such as the Epistle of Saint Clement of Rome to Corinthians and Ignatius of Antioch’s Epistles, there have been utterances indicating Saint Peters extraordinary role in the universal Church and the significance of his stay in Rome and the foundation of the local Christian community there. The Church Fathers also emphasize that Peter is present in all fundamental events related to the foundation of the Church and it was him who was entrusted with the care for its unity by Jesus. The first writers who start to describe Peter as the Bishop of Rome are Tertullian and Cyprian, who teaches that the Bishop’s authority is like the Apostles’ authority and uses the term cathedra Petri referring to Rome. Although Saint Irenaeus attributes the foundation of the Roman Church to Peter and Paul, in the course of years, especially after the transfer of the Capital of the Empire to Constantinople, he also puts the name of Peter at the top of the list of Roman Bishops. Many biblical scholars and patrologists also emphasize that Paul never laid claim to be the Bishop of Rome.

2

Pozycja Piotra w tekstach gnostyckich

100%

Zmorzanka A. Z.

|

tom 46

79-86

FR

Dans le present article l'auteure fait l'analyse de sept ouvrages dans lesquels apparait le personnage de Pierre. Ces ouvrages peuvent etre repartis en trois groupes. Dans le premier groupe Pierre est presente en tant qu'auditeur de l'enseignement de Jesus/Sauveur. Dans te deuxieme il est presenté en tant que temoin du mystere. Dans le troisieme en tant que dirigeant d'une communaute (gnostique). Dans la conclusion, on fait observer qu'il existait chez les gnostiques un courant faisant appel a l'autorite de Pierre comme membre de l'église des Parfaits/Choisis et en tant que temoin de la revelation secrete du Sauveur. Ce courant se referait aussi a la tradition de Matthieu.

3

Postać Piotra w Ewangelii św. Mateusza

100%

Paciorek A.

|

tom 46

7-17

EN

The author of this work tries to answer the question: „what picture of St. Peter is showed by the first Gospel?". It appears that the figure of St. Peter is not changed meaningly in texts taking over from Mark's version (4,18; 8 ,14nn; 6, 18; 16, 23; 17, 1-8; 26, 33; 26, 69-75) by Matthew. Meaning of describing events is the same in both cases though a little changes emphasizes the role of Apostles' Prince. In the other hand, missing by Matthew Mark's texts about Peter (Mk 1, 36; 5, 37; 13, 3; 16, 7) is not the trial of decreasing the role of St. Peter. There are three novelty Matthew's texts in view of St. Peter's person. These texts don't run parallel to synoptics' words. There are: going to Jesus on the water (14, 28-31), confession somewhere Caesarea Philippi way (16, 16-19) and the matter of temple taxes (17, 24-27). The most suggestive is the person of St. Peter in the fundamental! texts for Matthew Mt 16, 17-19. It is obvious that meaning and priority of St. Peter comes down from earth activity of Jesus.

4

Bułgarski car Piotr i jego żona Maria Lekapena w Latopisie Helleńskim i Rzymskim drugiej edycji

88%

Brzozowska Z. A.

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nr 58

25-40

PL

The sequence concerning the reign of Peter and Maria Lekapene as well as the Byzantine-Bulgarian relations between 927 and 969 can be found in the second version of the Hellenic and Roman Chronicle. It is a vast historiographical work, whose authors attempted to demonstrate the history of medieval Rus against the broad background of universal history, drawing on the sources of Byzantine provenance known in Slavonic translation (mainly the chronicles of John Malalas and George Hamartolus). Given the fact that the Hellenic and Roman Chronicle does not contain information about the capture of Constantinople by the Ottoman Turks, the year 1453 is considered the terminus ante quem for the second version of the said chronicle, which is of interest to us here. Its oldest preserved copies come from the mid-fifteenth century. The passages about Maria and Peter are extensive. They include about six columns of text written in semi-uncial in the most representative copy of the second version of the Hellenic and Roman Chronicle, i.e. manuscript БАН, 33.8.13, which is dated to the last quarter of the fifteenth century. Reading them allows one to ascertain that they constitute only a reworded version of the Slavic translation of the relevant passages of the B-version of the Georgius Monachus Continuatus. The content of the Byzantine source is quoted here in full without any abbreviations or author’s additions. The differences between the text of БАН, 33.8.13 and the text of РГБ, собр. Ундольского [Ф. 310], № 1289 – constituting the basis for editing the translation of the Georgius Monachus Continuatus of the B-version – are limited only to the stylistic and editorial level, except for the changes resulting most probably from the copyist misunderstanding the meaning of the original.

5

Film czechoslowacki odnaleziony

88%

Szymański K.

Kwartalnik Filmowy

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2011

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nr 75-76

323-330

EN

Szymański argues that the Polish edition of Peter Hames’ Czechoslovak New Wave might, finally, make one of the most important movements in the history of world cinema, widely known and recognized in Poland. The structure of the monograph is based on the analysis of work of individual directors, including those of the older generation and responsible for the creation of so called First Wave. The history of the movement is shown in the full splendor of social, political, cultural and economic contexts of the time, and in relation to earlier and later achievements of the Czechoslovak cinematography. Hames is opposed to presenting the New Wave as a phenomenon which is only a reflection of the trends in the West, and stresses the national traditions and sources of its development. He considers the variety of creative stances, and consequently a great variety of the resulting films to be the characteristic feature of the movement, that hides one unifying feature – namely the aim for the autonomy of the art and its anti-totalitarian character.

6

Wkład Janowego ucznia w IV Ewangelię

75%

Gryglewicz F.

The Biblical Annals

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1983

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tom 30

|

nr 1

77-83

PL

Die Erzählung über die Offenbarung Jesu Christi am See Genezareth (J 21) berührt die Sachen der ganzen Kirche. Der Fischfang zeigt auf viele aus verschiedenen Nationen stammende Gläubigen. Die Hervorhebung der übergeordneten Rolle Petrus’ in der Kirche durch den Autor, dem es an der Betonung der Bedeutung Johannes des Evangelisten gelegen sein sollte, lässt feststellen, dass er viele Kirchengemeinden kannte und wusste, dass sie alle Christi gehören. Er kannte auch Doktrin, die sie bekannten, er kannte den nur ihnen eigentümlichen Wortschatz, und sogar unbeträchtliche Abweichungen im Inhalt. Er selbst unterzeichnete den Aufbau der Kirche, was Johannes nicht für wichtig hielt, und die gegenwärtige Eschatologie von Johannes versuchte er um die zukunftige in anderen Kirchengemeinden beliebte Eschatologie zu ergänzen. Als Ganzes strebte der Autor von J 21 nach der Einheit von allen Bekennern Christi.

7

Rhetorical Syncrisis in the Johannine Presentation of Jesus and Peter

75%

Kubiś A.

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nr 4

487-529

EN

The article advances a hypothesis that certain elements in the Johannine characterization of Jesus and Peter can be profitably interpreted through the lens of the ancient rhetorical device of syncrisis. The analysis consists of six main parts. First, the hypothesis itself is laid out in detail. Second, the Jewish and Christian uses of syncrisis around the turn of era is described, as proof for the possibility that this rhetorical technique was employed in the FG. Third, the status quaestionis on the use of syncrisis in the FG is provided. Fourth, some arguments are presented to justify the choice of progymnasmata as a methodological framework in the exposition of σύνκρισις between Jesus and Peter. It is argued that the ancient rhetorical exercises called progymnasmata, which contain a reliable and helpful description of ancient syncrisis, can thus provide useful criteria in the search for elements of syncrisis in the Johannine description of the relationship between Jesus and Peter. Fifth, the Johannine comparison between Jesus and Peter is viewed according to some of the basic rules of the progymnasmatic theory of syncrisis. Sixth, a detailed analysis of a few elements of the Johannine syncrisis between Jesus and Peter is presented.

8

Przestrzenne alegorie w filmie Kucharz, złodziej, jego żona i jej kochanek Petera Greenawaya

63%

Ostrowska-Chmura E.

Kwartalnik Filmowy

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2012

|

nr 79

33-46

EN

The author argues that the spatial structures in Peter Greenaway’s The Cook, The Thief, His Wife and Her Lover are a major factor for its allegorical reading. The high degree of formal organization of the film – usually referred to by the critics as theatrical – creates the fictional, sealed off universe of the film, that is ostensibly separated from the world available in everyday experience. Reflections on the isolated spatial universe created by Greenaway in The Cook… are used in the reconstruction of the mechanism of creation of allegorical space together with meanings evoked by that space. In addition, the author argues that the use of a variety of formal strategies that prevent the viewer from gaining a foothold within the world presented, also activates an allegorical perception of the film. In conclusion, the author of the article claims that Greenaway does not – as claimed by many of his critics – play autotelic and self-reflexive intellectual, postmodern, intertextual games, but presents a penetrating diagnosis of the political and cultural realities of the British era of Thatcherism.

9

Kolegium biskupów w "Konstytucjach apostolskich". Rola Piotra

63%

Żelazny J. W.

|

tom 46

249-254

IT

Le Costituzioni apostoliche presentano uno dei documenti motto significativi per ta Chiesa net IV secoto, ma anzitutto ta testimonianza det tempo passato. La Chiesa, come é presentata net tibro, e una struttura cottegiate, non esiste nesun primato ne personate nś ufficiate. Nell'asembtea partano e discutano tutti i fedeti, anche prendendo te decisioni definitive. Si puó dire: E presente Piętro, ma non Micio di Piefro. I fedeti sono chiamati att'obedienza at vescovo che e indipendente in tutte te sue decisioni net suo territorio fuorche te situazioni in cui e Pautore di uno scandato e quindi viene sottoposto atte decisioni det sinodo detta propria provincia. Si puó trovare una gerarchia netPasembtea ma non e una gerarchia ufficiate; si puó dire che questa gerarchia e di stampo pratico non teotogico. Autorita di Trndizione Apostolica ha it carattere costitutivo per tutti i fedeti. La Chiesa nelle Costituzioni e ta Chiesa degti Apostoti, non di Pietro.

EN

Le "Costituzioni apostoliche" presentano uno dei documenti motto significativi per ta Chiesa nel IV secolo, ma anzitutto la testimonianza del tempo passato. La Chiesa, come é presentata net libro, e una struttura collegiale, non esiste nesun primato ne personale ne ufficiale. Nell'asemblea parlano e discutano tutti i fedeli, anche prendendo le decisioni definitive. Si puó dire: E presente Pietro, ma non "ufficio di Pietro". I fedeli sono chiamati all'obedienza al vescovo che e indipendente in tutte le sue decisioni nel suo territorio fuorche le situazioni in cui e l'autore di uno scandalo e quindi viene sottoposto alle decisioni del sinodo della propria provincia. Si puó trovare una gerarchia nell'asemblea ma non e una gerarchia ufficiale; si puó dire che questa gerarchia e di stampo pratico non teologico. Autorita di "Tradizione Apostolica" ha il carattere costitutivo per tutti i fedeli. La Chiesa nelle "Costituzioni" e la Chiesa degli Apostoli, non di Pietro.

10

Pozycja św. Piotra w pismach Afrahata i św. Efrema

63%

Uciecha A.

|

tom 46

145-154

FR

L'auteur de cet article releve le probleme peu elaboré dans la litterature patristique d'aujourd'hui. Il s'agit d'une reflexion sur le sujet de la position de saint Pierre dans les ceuvres d'Aphrahat le Sagę Persan et de saint Ephrem le Syrien. Une courte analyse de ce théme nous permet de constater d'abord que les résultats des recherches d'autrefoi dévoilent Finfluence d'une tendance apologétique trés forte. Dans leurs commentaires des paraboles et des images biblique Aphrahat et Ephrem scrutent les motifs de la vocation et les devoirs de la responsabilité de Pierre. Il en resulte que sa position particuliere, disons primat, parmi les Apótres ne concerne que sa persone.

EN

L'auteur de cet article releve le probleme peu elaboré dans la litterature patristique d'aujourd'hui. Il s'agit d'une reflexion sur le sujet de la position de saint Pierre dans les ceuvres d'Aphrahat le Sage Persan et de saint Ephrem le Syrien. Une courte analyse de ce théme nous permet de constater d'abord que les résultats des recherches d'autrefoi dévoilent l'influence d'une tendance apologétique trés forte. Dans leurs commentaires des paraboles et des images biblique Aphrahat et Ephrem scrutent les motifs de la vocation et les devoirs de la responsabilité de Pierre. Il en resulte que sa position particuliere, disons primat, parmi les Apotres ne concerne que sa persone.

11

Prymat papieża według kan. 331 Kodeksu Prawa Kanonicznego z 1983 roku

63%

Brinda Š.

Kościół i Prawo

|

2019

|

nr 8 (21) nr 2

9-29

PL

Kościół katolicki jest organiczną wspólnotą wszystkich wiernych chrześcijan z woli Jezusa Chrystusa. W tej organicznej wspólnocie każdy wierzący ma swoje miejsce i funkcje. Funkcje wiernych występują jako indywidualne i kolegialne, i są ściśle ze sobą połączone. Indywidualną funkcją w Kościele jest urząd papieża. Tak jak Apostoł Piotr został wybrany przez samego Chrystusa na pierwszego wśród Apostołów, tak i dziś papież jest głową Kolegium Biskupów. Papież, Biskup Rzymu, jest pierwszym następcą Apostoła Piotra, głową Kolegium Biskupów, zastępcą Chrystusa na ziemi i pasterzem całego Kościoła. Na mocy swego urzędu ma w Kościele najwyższą, pełną, bezpośrednią, powszechną i zwyczajną władzę, którą może swobodnie wykonywać. Jego władza jest najwyższą władzą rządzenia i obejmuje władzę ustawodawczą, wykonawczą i sądowniczą.

EN

The Catholic Church is an organic community of the Christian faithful who believe in Jesus Christ. Everyone has his place and functions in the Church. The functions of the faithful appear as individual and collegial, and are closely related together. The Pope’s office is an individual function in the Church. Like the Apostle Peter, he was chosen by Christ himself as the first of the Apostles, and so is the Pope today, he is the head of the college of bishops. The Pope, Roman Pontiff is the first successor of the Apostle Peter, the Vicar of Christ, and the pastor of the universal Church on earth. By virtue of his office he possesses supreme, full, immediate, and universal ordinary power in the Church, which he is always able to exercise freely. His authority is the supreme and it consists of legislative, executive and judicial one.

12

Znaczenie "Petra" (Mt 16, 18) w interpretacji świętego Augustyna

51%

Eckmann A.

|

tom 49

167-178

EN

Ex analysi operum Sancti Augustini evenit, ut terminus petra varias significationes acceperit, quae sunt: Christus, Petrus, Ecclesia, fides et gratia. Petra Petrum et eius fidem significat. Super hanc fidem Petri Christus Ecclesiam suam aedificat, quam portae inferi non vincent.

13

Najstarsze przedstawienia Piotra Apostoła a problem prymatu papieskiego

51%

Iwaszkiewicz-Wronikowska B.

|

tom 46

391-404

EN

The article, which is contained with two parts, treats of the eldest iconography of St. Peter in relation to papal primacy. The author of this article reliances on this iconography and proves that this primacy concerned not only St. Peter but also St. Paul because both of them were founders of Roman Church.

14

Geneza święta "Natale Petri de cathedra"

51%

Naumowicz J.

|

tom 46

255-264

FR

La fete Natale Petri de cathedra pouvait avoir ses origines dans un contexte d'une fete paienne de ta Cara cognatio ou Caristia, qui ctóturait par un banquet de ta famitte tes six jours de Parentaha (commemoration annuette des morts). Mais etle n'etait pas une commemoration funéraire tiee au martyre de S. Pierre et son cutte dans tes catacombes ou au Vatican. Ette cetebrait ptutót s. Pierre comme garant de Penseignement et de Punite. En effet, te mot cathedra n'evoque pas seutement te siege vide pour te défunt dans tes ceremonies funeraires, comme Pa constaté Th. Ktauser, mais aussi ta chair du docteur et son dignite.

EN

La fete Natale Petri de cathedra pouvait avoir ses origines dans un contexte d'une fete paienne de la Cara cognatio ou Caristia, qui cloturait par un banquet de la famille les six jours de Parentalia (commemoration annuelle des morts). Mais elle n'etait pas une commemoration funéraire liee au martyre de S. Pierre et son culte dans les catacombes ou au Vatican. Elle celebrait plutot s. Pierre comme garant de l'enseignement et de l'unite. En effet, le mot cathedra n'evoque pas seulement le siege vide pour le défunt dans les ceremonies funeraires, comme l'a constaté Th. Klauser, mais aussi la chair du docteur et son dignite.

15

Girolamo e i vescovi di Roma: Un rapporto di stima e di collaborazione

51%

Mirri L. M.

|

tom 46

265-292

EN

Hieronim jawi się więc raz jeszcze jako „vir maxime catholicus" i to nie tylko z tego powodu, iż wytrwał w prawdziwej wierze aż do śmierci, lecz także dlatego, że jego zjednoczenie z następcą św. Piotra zapewniało mu pewność niezachwianego trwania w prawdzie i stanowiło gwarancję jedności. Starał się o to ze wszystkich sił, poświęcając temu cały swój geniusz ludzki i duchowy, wraz z wyróżniającą go pasją kulturalną i intelektualną, z poświęceniem godnym prawdziwego chrześcijanina i świętego mnicha

16

Il senso cristologico-ecclesiologico dell’ammonizione rivolta a Pietro da Gesù (Mt 16, 23/Mc 8, 33)

44%

Borto P.

Roczniki Teologii Fundamentalnej i Religiologii

|

2012

|

tom 4

51-69

EN

The synoptic Gospel tradition of Matthew and Mark has passed on harsh words which Jesus addressed at Peter (Mt 16: 23 and Mk 8: 33). The First of the Apostles was reprimanded soon after he had professed his faith. Such a context as well as the overtone of Jesus’ words make them an interesting pericope both for exegesis and theology, allowing a theologian to draw important conclusions for Christology and Ecclesiology. Indeed, this moment of the Gospel more distinctly reveals the Christ mystery as well as the mystery of what it means to be his disciple. Therefore there is “something more” revealed about Christ himself as well as “something more” about the Church as the community of Jesus’ disciples. In this paper, the author analyzes the meaning of the admonition. In order to do it, he discusses the sense of Jesus’ words in the contexts of both Matthew and Mark, pointing to similarities and differences between their accounts. He also proposes a new translation of the analyzed words, different from the commonly accepted one. Finally, the author presents his most important conclusions and questions arising when reading the aforementioned pericopes, as well as their christological and ecclesiological consequences.

PL

Chrystologiczno-eklezjologiczne znaczenie napomnienia skierowanego przez Jezusa do Piotra (Mt 16, 23/Mk 8, 33) Tradycja ewangeliczna dwóch Ewangelii synoptycznych (wg Mateusza i Marka) przekazała ostre napomnienie Jezusa, z którym zwrócił sie On do Piotra (por. Mt 16, 23/Mk 8, 33). Napomnienie to zostało skierowane do Pierwszego z Apostołów zaraz po jego wyznaniu wiary. Tak kontekst, jak również ton tych słów czyni z nich interesujący fragment zarówno dla refleksji o charakterze egzegetycznym, jak również teologicznym pozwalając wyciągnąć znaczące wnioski o charakterze chrystologiczno-eklezjologicznym. Można bowiem powiedzieć, że właśnie w tym momencie w wyraźniejszy sposób zostaje objawiona tajemnica Chrystusa i zarazem tajemnica bycia Jego uczniem, a więc zostało objawione coś „więcej” o samym Chrystusie i coś „więcej” o Kościele jako wspólnocie Jego uczniów. W niniejszym artykule autor podejmuje sie analizy znaczenia tego napomnienia. W tym celu omawia znaczenie słów Jezusa w kontekście każdej ze wspomnianych Ewangelii. Kontekst ten wskazuje, że chodzi tu przede wszystkim o objawieniowy wymiar tej perykopy. Następnie, powołując sie na argumenty o charakterze gramatycznym, kontekstualnym i opinie innych autorów, autor niniejszego artykułu proponuje inne tłumaczenie napomnienia Jezusa niż to przyjmowane powszechnie - takie, w którym wybrzmiewa nakaz pokornego kroczenia za Chrystusem aż po krzyż, a nie takie, które nakazuje Piotrowi po prostu oddalić się. Wyżej wskazana interpretacja omawianego fragmentu pozwala wyciągnąć wnioski tak o charakterze chrystologicznym, jak i eklezjologicznym. Do pierwszych nalepy zaliczyć wskazanie, że tajemnica Chrystusa zostaje w pełni objawiona dopiero wraz z wydarzeniem paschalnym, gdy „wszystko sie wypełniło”. Ściśle powiązany jest z tym wniosek o charakterze eklezjologicznym, w którym autor wskazuje, że uczeń Chrystusa, reprezentowany w osobie Piotra, może otworzyć sie na pełnie tego objawienia tylko w wiernym podążaniu za Panem aż po misterium krzyża i po udział w nim. Powyższa interpretacja omawianego tekstu stawia również pytania o charakterze chrystologicznym i eklezjologicznym, na które tekst ewangeliczny nie odpowiada, lecz które trzeba określić inspirującymi dla refleksji teologicznej: w jakim sensie tajemnica Paschy objawia „coś więcej” z tajemnicy Chrystusa? Na czym polega ten krok, który uczeń Jezusa winien zrobić, by pójść za Nim do końca? Dlaczego pełnia tajemnicy Chrystusa nie jest dostępną bez „wejścia” z Nim w tajemnice Paschy?

17

Spotkanie św. Pawła z przemienionym Jezusem pod Damaszkiem a przemienienie Jezusa na górze

32%

Dzik M.

|

nr 2

EN

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).

PL

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 Ἰησοῦς, φωνή, ἀκούώ λέγω. 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 of 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).