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Wyszukujesz frazę "19-27" wg kryterium: Temat


Wyświetlanie 1-2 z 2
Tytuł:
Testament Jezusa (J 19, 25-27). Nowe trendy interpretacyjne
Autorzy:
Kudasiewicz, Józef
Powiązania:
https://bibliotekanauki.pl/articles/1177519.pdf
Data publikacji:
1990
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
Testament Jezusa
kontekst
gatunek literacki
J 19
25-27
Jesus' testament
context
literary genre
Jn 19
Opis:
The author presents the Testament of Jesus in the light of investigations that has been carried out mainly by Roman language exegetes in the last 20 years. The paper consists of four parts: a) The context of the Testament of Jesus. The further context is sign in Cana (Jn 2, 1-11). There is a clear-cut terminological parallelism between Jn 19, 25-27 and Jn 2, 1-11 (e.g. "hour", "woman") and a parallelism in respects of contents (the same figurer Jesus, His Mother, disciples). Since the marriage at Cana bore a messianic sense, the also the Testament of Jesus bears a messianic and not private sense. The immediate context is Jn 19,23-24: the scene with Jesus’ tunic. The that was not torn has an ecclesiological sense: it sheds light on a more profound understaning of the Testament. b) Contemporary investigations proved (De Godet) that Jn 19,25-27 is the so-called "literary scheme of revelation" which occurs four times in John (1,29; 1,36; 1,47; 19,25-27). Thanks to this literary genre the Testament of Jesus bean a revelatory character. From the hights of the cross Jesus reveals a new dimension of Mary’s motherhood and sonshig of the beloved disciple. c) The sense of the Testament. Mary and John standing by the cross bear a character of concrete persons who have their own role in the history of redemption. At the same time however, they have a representative and symbolic sense. Mary is a personification of the Church-Mother; John, on the other hand, represents all disciples of Jesus. d) The execution of the Testament. Contemporary investigations pinpoint particularly three element: "hour", "take" and "to his own home". At the hour of death which was the hour of redemption, to the spiritual goods that had already been given to His disciples (faith, grace, God’s word, God’s Spirit) Jesus added yet His Mother as a type and symbol of the Church. The disciple took her into his interior, i.e. his spiritual life, the life of faith.
Źródło:
The Biblical Annals; 1990, 37, 1; 49-61
2083-2222
2451-2168
Pojawia się w:
The Biblical Annals
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Rola Jeruzalem w Łukaszowej sekcji podróży (9, 51 – 19, 27)
Autorzy:
Kudasiewicz, Józef
Powiązania:
https://bibliotekanauki.pl/articles/1162867.pdf
Data publikacji:
1969
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
Jerozolima
podróż
Ewangelia według św. Łukasza
Łk 9
51–19
27
Jerusalem
journey
Luke
Lk 9
Opis:
Articulus ex tribus partibus constat. Pars prima: de litterarum quaestionibus, quae ad sectionem spectant. Hac in parte de duobus problematis explicatum est: de sectionis ambitu et de ratione traditionis cum perscriptione habita. Iesu iter ex Galilaea in Iudaeam et Ierosolymam factum historicum pristina traditione et litterarum monumentis, quae ante Lucam exstiterunt (Mk), optime confirmatum est. Attamen praesens huius itineris descriptio est Lucae conscriptoris, qui hac in parte sui operis componenda litterarum et theologiae rationes sequebatur. Pars secunda: de itineris Ierosolymam mentionibus factis (9, 51; 13, 22; 17, 11; 19, 11). Ex omnibus his mentionibus ipse conscriptor redolet. At vero tertia in mentione (17, 11) admonitio Galilaeae non est conscriptoris (adversus Conzelmann); verba „per mediam Samariam” non sunt amplificatio posterior (adversus Blinzer), sed originem suam ab ipso Luca accipiunt. Pars tertia: Iesu logia de itinere Ierosolymam tractantur (13, 31-33; 18, 31-33). Radix horum logiorum native Christi est. At in omnibus eorum Lucae ratio scribendi cemi potest. Mentiones et logia dogmaticam itineris necessitatem docent, Ierosolymam ex Dei voluntate et libera Christi electione locum salutarium eventorum, id est passionis, mortis, resurrectionis et in caelum ascensionis ostendunt, Iesu docentis iter Ierosolymam figuram Apostolorum missionis demonstrant, Ierosolymam huius missionis caput fore dicunt.
Źródło:
The Biblical Annals; 1969, 16, 1; 17-40
2083-2222
2451-2168
Pojawia się w:
The Biblical Annals
Dostawca treści:
Biblioteka Nauki
Artykuł
    Wyświetlanie 1-2 z 2

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