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    Wyświetlanie 1-5 z 5
    Tytuł:
    „Rzekł mu Piłat: Co to jest prawda?” ’Emet i alētheia w tradycji żydowskiej i grecko-rzymskiej. Kulturowo-teologiczne odczytanie J 8,31-32 i J 18,37-38a. Cz. 3
    “Pilate saith unto him: What is truth? Part III
    Autorzy:
    Gajewski, Wojciech
    Powiązania:
    https://bibliotekanauki.pl/articles/425404.pdf
    Data publikacji:
    2016
    Wydawca:
    Parafia Ewangelicko-Augsburska w Gdańsku z siedzibą w Sopocie
    Tematy:
    Truth
    Lexeme „alētheia”
    New Testament
    Corpus Johanneum
    Opis:
    Discussion regarding the use and nature of the term “truth” in John’s (Corpus Johanneum) has a long record going back to the XIX century. Scholars of such a calibre as were Dodd or Bultmann drew their attention to Hellenic circles (including Platonic and Gnostic) as the main source of inspiration for John’s interpretation of truth. However, over the course of time, we have noticed a turn towards enhancement of literature of Judaism of that time, including texts from Qumran. After discussing status questionis lexeme alētheia was analysed in the texts of Corpus Johanneum.Conclusions resulting from the analysis lead to the view focusing on non-homogeneous influences and also on a considerable contribution of John’s own circles and that of the early Church.
    Źródło:
    Gdański Rocznik Ewangelicki; 2016, 10; 169-192
    1898-1127
    Pojawia się w:
    Gdański Rocznik Ewangelicki
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    „Rzekł mu Piłat: Co to jest prawda?” ’Emet i alētheia w tradycji żydowskiej i grecko-rzymskiej Część II
    „Pilate saith unto him: What is truth?” Emet and alētheia in Jewish and Greco-Roman Tradition. Part 2
    Autorzy:
    Gajewski, Wojciech
    Powiązania:
    https://bibliotekanauki.pl/articles/425366.pdf
    Data publikacji:
    2014
    Wydawca:
    Parafia Ewangelicko-Augsburska w Gdańsku z siedzibą w Sopocie
    Tematy:
    Truth
    lexeme alētheia
    New Testament
    intertestamental Jewish literature
    Opis:
    The article continues to analyze the lexeme alētheia in the NT texts, aside from the Corpus Johanneum. The conclusions of the analysis point to a heterogeneity of influence. The inspiration has been observed to come both from the classic interpretation of the term (that of conformity to the reality) as well as its usage in the Old Testament or the literature of the Second Temple Judaism. The Synoptic authors in the vast majority used the lexeme alētheia in the meaning of the correspondent definition (that of conformity to the physical and metaphysical reality), and also in a manner similar to the Hebrew meaning of amen. Referring to the Old Testament announcements, they pointed to the fulfillment of the promises in the person of Jesus Christ and in the life of the early Church. According to Matthew and Mark, Jesus did not use this term, while Luke recorded several such instances, one of which is particularly interesting (Luke 16:11). His use of the adjective alēthinos in the parable shows physical goods in juxtaposition with true goods, and the context indicates the initiation base, similar to Jas 1:18 and 2 Pt 2,12. Paul used the lekseme alētheia in its various shades and configurations (the truth of God, the word of truth, the knowledge of truth, the reception of truth, and the truth of Christ). Besides the classic interpretation, he can be said to have contributed to the emergence of synonymy between the concepts of "truth" and "The Gospel". The term was used in a similar way in the letters of James and Peter. This shows the influence of the Qumran literature or – in more general terms – the theological and linguistic concepts of the early Judaism. We can also find specific examples of associating truth directly with the person of Jesus of Nazareth. Truth possesses not only intellectual value, nor is it equal to doctrine, but there has to be consistency between words and deeds, doctrine and morality.
    Źródło:
    Gdański Rocznik Ewangelicki; 2014, 8; 246-264
    1898-1127
    Pojawia się w:
    Gdański Rocznik Ewangelicki
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Paweł Apostoł i reforma u źródeł chrześcijaństwa
    THE APOSTLE PAUL AND A REFORM IN THE BEGINNINGS OF CHRISTIANITY
    Autorzy:
    Gajewski, Wojciech
    Powiązania:
    https://bibliotekanauki.pl/articles/425410.pdf
    Data publikacji:
    2012
    Wydawca:
    Parafia Ewangelicko-Augsburska w Gdańsku z siedzibą w Sopocie
    Tematy:
    PAUL
    EARLY CHRISTIANITY
    MISSION
    HELLENISTS
    REFORM
    Opis:
    We know more about than about any other follower of Jesus in the 1st century. Nevertheless, the apostle remains somewhat of a mystery. The present article identifies the main points of his life and missionary work and pre¬sents a relation between his gospel message and the good news of the Kingdom of God proclaimed by Jesus. The article then attempts to answer the question, how much justified is the thesis about a reform Paul instituted in the sphere of theology and life of Christian communities in the 1st century.
    Źródło:
    Gdański Rocznik Ewangelicki; 2012, 6; 213-241
    1898-1127
    Pojawia się w:
    Gdański Rocznik Ewangelicki
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    „Rzekł mu Piłat: Co to jest prawda?” ’Emet i alētheia w tradycji żydowskiej i grecko-rzymskiej. Kulturowo-teologiczne odczytanie J 8,31-32 i J 18,37-38a Cz.1
    „Pilate saith unto him: What is truth?” Emet and alētheia in Jewish and Greco-Roman tradition. Cultural-theological reading of J 8,31-32 and J 18,37-38a. Part 1
    Autorzy:
    Gajewski, Wojciech
    Powiązania:
    https://bibliotekanauki.pl/articles/425516.pdf
    Data publikacji:
    2013
    Wydawca:
    Parafia Ewangelicko-Augsburska w Gdańsku z siedzibą w Sopocie
    Tematy:
    Truth
    'emet
    alētheia
    Old Testament
    Greek philosophy
    Opis:
    During the interrogation of Jesus before the tribunal of Pilate a question is posed: “What is truth?” (Gospel of John). The author makes it a canvas of the article and on this basis in the first part he wants to present similarities and differences in perception of truth in Jewish and Greco-Roman tradition. He starts from the meaning of the Hebrew term ’emet and analyses its use in the Old Testamental environment as well as in the intertestamental period (Qumran, Philo of Alexandria). The term ’emet is much more capacious than its Polish equivalent and it means the truth as well as faithfulness, reliability, stability. In the OT writings it plays an important role in relation to God and His word as well as God’s deeds (eg. the Law, the Covenant), and together with the word hesed it constitutes a characteristic hendiadys. The Jews, however, knew also use of the term ’emet similar to the contemporary (compliance of a spoken judgment with reality; in this way it was used in everyday speech and the judiciary). In later texts it appears in the sense of knowledge hidden from the profanes, having its source in heaven and passed by messengers-angels to sages and prophets. Those in turn were to instruct worthy people, who in this way are acquainted with God’s plans. In the Greek culture, at least from the times of Parmenides, the truth (alētheia) was identified with being. Some philosophers identified pre-being with Deity (Xenophanes) or the Rule/Rules of the world (archē/archai). This concept was professed, among others, by Socrates, Plato and Aristotle, although each one of them within specifically conceived metaphysics. The objective nature of truth was negated by sophists, followed by agnostics. In other philosophical schools alētheia was conceived in close relation to ethics. However, depending on the schools and even on the period of their development, certain changes occurred, as in the case of intermediate and younger Academy (moderate skepticism and probabilism). In Rome, where the stoic mainstream and eclecticism (Cicero) dominated, awareness of the variety of definitions of truth led to the attitude of keeping distance to any certainties. Philosophising Romans, especially the skeptics and eclectics, referred to the principle of probability and common sense.
    Źródło:
    Gdański Rocznik Ewangelicki; 2013, 7; 267-295
    1898-1127
    Pojawia się w:
    Gdański Rocznik Ewangelicki
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Feba z Kenchr – siostra, diakon, patron
    Phoebe: sister, deacon, patron
    Autorzy:
    Gajewski, Wojciech
    Powiązania:
    https://bibliotekanauki.pl/articles/425528.pdf
    Data publikacji:
    2011
    Wydawca:
    Parafia Ewangelicko-Augsburska w Gdańsku z siedzibą w Sopocie
    Tematy:
    Church
    Corinth
    Paul
    deacon
    patron
    woman
    Opis:
    The article is a historical-theological study of Phoebe as depicted by Paul in Romans 16,1-2. The background is, on the one hand, the ancient cities of Corinth and Cenchrea with their citizens and, on the other, the young local church in Achaia, being the effect of Paul's missionary work around the half of the first century. In order to describe Phoebe the apostle used three nouns: adelphēn, diákonon, prostátis. The article investigates all three terms against their biblical and cultural millieu. Each one of them carries a different meaning and, juxtaposed with the others, gives a picture of a woman involved in service for the community. The highly specific nature of the text in Romans is exemplified by the fact that this is the only usage of the above terms in the New Testament to describe a woman. The term "sister" is used to describe the affinity of faith but can also be understood in the light of a group of people dedicated to the ministry of the gospel. This conclusion, per analogiam, stems from Paul's use of the term "brother" (also in singular) to denote his close co-workers (Timothy, Titus, and Epaphrodite, among others). The second term (deacon, servant) has usually been translated as "deaconess". That translation runs the danger of anachronism and leads to understanding the ministry of Phoebe in the categories and concepts attributed to deacons and deaconesses by later Christianity. In Pauline texts "deacon" and "deaconry" did not necessarily mean a church office associated with a ministry to the needy and the ill or to widows and orphans, but rather denoted people who functioned as official agents and delegates and was a title of honour in the Messianic Community. Paul used the word to describe his own co-workers, delegates of the Church or local communities (e.g. Timothy and Titus). An ex- ample of such usage may be the ministry of Epaphrodite from Philippi. Based on this, it is concluded that the ministry of Phoebe as a servant cannot be reduced to the role of a deacon or deaconess from a later period (I/II century) but needs to be understood along the lines of Paul's interpretation. The meaning of the third term (patron, protector) in Phoebe's case has often been narrowed down to the role of supporting, helping, and - in general - being helpful. However, the verb proīstēmi and its derivatives in proto- nad deutero-Pauline texts refers to leaders, heads of communities. The analysis of literary texts and inscriptions from that period also indicates that the noun (both in masculine and in feminine forms) was used for people holding honorary positions in their country, city or council. It also concerned women in the diaspora and especially wealthy women in the eastern cities of the Roman Empire. They were often involved in economic and social activities but did not retreat from the world of politics (Plancia Magna, Claudia Metrodora, Junia Theodora). The present study leads to the conclusion that reducing the role of Phoebe to that of supporting and helping does not fully depict her function in the Church during the time of Paul. Taking into account the fact that Christianity of that period was to a large degree a social movement sponsored by wealthy and influential patrons, the status of a patron being an official delegate of the local community in Corinth and Cenchrea to Rome (or Ephesus) and belonging to the broad missionary team of the Apostle best describes the position of Phoebe in the Church.
    Źródło:
    Gdański Rocznik Ewangelicki; 2011, 5; 251-300
    1898-1127
    Pojawia się w:
    Gdański Rocznik Ewangelicki
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
      Wyświetlanie 1-5 z 5

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