Wyniki wyszukiwania - Biblioteka Nauki

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The Unknown God and His Theophanies: Exodus and Gregory of Nyssa

100%

Manikowski M.

Forum Philosophicum

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2010

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tom 15

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nr 1

161-174

EN

The analysis, which aims at the interpretation of the three theophanies from Exodus presents—from the metaphysical and epistemological points of view—three fundamental ideas. First, the idea of the absolute unknowability of the essence of God; second, the idea of the real difference between essence and energies in God’s Being; and third, the idea of the real difference between the one essence, three persons (hypostases) and many uncreated divine energies (the powers or names) of God. One must say that the absolute unknowability of the essence of God means that God is forever the unknown God.

2

Apophatic and Anthropomorphic Visions of God in Philo of Alexandria

72%

Mackie S. D.

Verbum Vitae

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2023

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tom 41

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nr 3

529-546

EN

Despite his core theological convictions that God is incorporeal, formless, invisible, and unchangeable, in some of his most carefully crafted visio Dei texts Philo portrays God “changing shape” and temporarily adopting a human form. However, these are only “seeming appearances” and actually involve God projecting a human-shaped “impression,” or “appearance” (φαντασία) from his shapeless, immaterial being. By accommodating the overwhelming reality of God’s being to the perceptual and conceptual limitations of the human percipient, these docetic theophanies allow humans to more confidently relate to the deity, while at the same time preserving God’s absolute transcendence and apophatic otherness.

3

Teofania w burzy (Ps 18, 8-16)

72%

Tronina A.

The Biblical Annals

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1987

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tom 34

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nr 1

27-37

PL

Der Autor liefert eine eigene Rekonstruktion und Übertragung des in Ps 18 einkomponierten archaischen Theophaniefragments. Er bespricht zuerst dessen Platz in der Struktur des ganzen Psalms und liefert dann einen umfangreichen philologisch-exegetischen Kommentar. Besonders ausführlich berücksichtigt er die Wort- und Begrifsparalellen zu den mythologischen Texten von Ras Shamra. Auf dieser Grundlage kommt er zu der Schlussfolgerung, dass das Werk in der Frühzeit der Monarchie in Israel komponiert wurde (10. - 9. Jahrhundert v. Chr.). während das Theophaniefragment aus der Zeit der Unterwerfung Kanaans stammen kann.

4

Martyrium Polycarpi 15,2 as Theophany in the Light of the Reference to Ex 3,2–5 and Zech 2,9

72%

Kozlowski J. M.

Eirene. Studia Graeca et Latina

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2015

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tom 51

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nr 1-2

129-142

EN

Hitherto undetected references in Martryium Polycarpi 15,2 to Ex 3,2–5 and Zech 2,9 suggest that the author of the martyrdom wanted to communicate to the reader that in the scene of Polycarp’s burning at the stake we are dealing with an image of theophanic meaning, analogous to the ﬁery theophanies in the Old Testament.

5

Baptism – the Revelation of the Filial Relationship of Christ and the Christian

58%

Kowalski M.

The Biblical Annals

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2021

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tom 11

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nr 3

459-495

EN

The author analyses Jesus’ baptism in Jordan, looking for its parallel in the Christian baptism. He begins by acknowledging the historicity of Jesus’ baptism and reflects on the meaning of the baptism of John by juxtaposing it with similar rites described in the Old Testament texts, in Second Temple Jewish literature, and in rabbinical sources. Then he analyses the meaning of Jesus’ baptism, criticizing the historical-critical interpretations that separate the scene of baptism from the theophany that follows it. According to the author, such an operation is unfounded due to the nature of ancient texts and the literary and thematic continuity between baptism and theophany in the synoptic Gospels. Further, the author presents arguments demonstrating that Jesus comes to Jordan already aware of his identity and mission, which the Father’s voice announces to others and objectivizes. In the last step, it is argued that Jesus’ baptism in Jordan together with the Lord’s death and resurrection could have been a point of reference for the early Christian understanding of baptism connected with the gift of the Spirit, with the filial dignity and the “Abba” prayer and with the inheritance of heaven. All these elements can be found in Rom 8:14-17,23 which describes the new life of those baptized in Christ.

6

Symbolika światła w literaturze dydaktycznej Starego Testamentu

58%

Verbum Vitae

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2016

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tom 29

67-98

PL

Artykuł analizuje metaforę światłości w księgach dydaktycznych Biblii. W biblijnej tradycji oznacza ona najpierw życie doczesne. Psalmy teofanijne opisują Boga jako źródło światłości, nawet jeśli towarzyszy Mu ciemność osłaniająca Jego świętość i zapewniająca ludziom bezpieczeństwo. Światłość wiąże się z Bogiem jako stwórcą świata, a także podkreśla Jego królewską godność. Również naród wybrany jako całość, a także każdy z Izraelitów osobiście, dzięki doświadczeniu Bożej pomocy może wyznać, że Bóg jest światłością. Metaforą światłości wyraża się również prośby o to, by Bóg okazał swoją pomoc i udzielił błogosławieństwa. Kolejnym sposobem jej zastosowania jest rozumienie Prawa Bożego jako światłości prowadzącej ku Bogu. Ten element wiąże się z teologią uprawianą w nurcie tradycji mądrościowej i oznaczającą mądrość i prawdę. Metafora światłości przechodzi więc od mitologicznych obrazów korzystających z tradycji bliskowschodniej po ujęcia właściwe późniejszym księgom biblijnym.

XX

The article analyzes the use of the metaphor of light in the didactic books of the Old Testament. In the biblical tradition, light signifies primarily earthly life. Theophany psalms describe God as the source of light, even though darkness accompanies Him, in order to canopy His sanctity and to provide safety to people. Thanks to the experience of the God’s help, the Chosen People as a whole, as well as each individual Israelite, can confess that God is light. The requests and pleadings addressed to God in order to receive His help and blessing are also expressed through the metaphor of light. The understanding of God’s Law as light guiding one to God is another notable use of this metaphor. The element of light is also connected with the theology cultivated by the sapiential tradition, signifying wisdom and truth. Thus, the metaphor of light extends from mythological images evoking the Ancient Near Eastern traditions on the perspectives appropriate to the later biblical books.