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Pozycja Andrej Kodjak, A Structural Analysis of the Sermon on the Mount, Mouton de Gruyter. Berlin. New York. Amsterdam 1986, ss. 234.Kowalczyk, Andrzej (Kuria Metropolitalna Gdańska, 1993)Pozycja Argumenty za i przeciw pierwszeństwu Ewangelii MarkaKowalczyk, Andrzej (Kuria Metropolitalna Gdańska, 2000)The scholars who accept priority of Mk base generally on five arguments: (1) near whole the material of Mk is found in Matt; (2) the composition of the synoptic gospels is very similar; (3) in some fragments of the synoptic gospels the order of the pericopes is the same, and where it is different, one of the synoptics accords with Mk; (4) the language and style in Mk is simple one; (5) the content of some pericopes. However against these arguments there are other arguments. Ad 1) Twenty-eight of Markan verses do not found in others synoptics. Ad 2) Similar composition of the synoptic gospels from the account of the baptism of Jesus not must point at the priority of Mk. It is probable that Mark removed two first chapters of the Matthean gospel because of account of the birth of Jesus did not fit to his conception of the gospel as the apostles' testimony about Jesus. Ad 3) The order of the pericopes in the synoptic gospels can be explained in three ways. Ad 4) There are fragments in Mk where Mark evidently corrected the Matthean text. Ad 5) There are in Mk some fragments more developed than in Matt, for example: Mk 7,24-30. Against the priority of Mk shows the fact that some redactional characteristics of Mk did not found in Matt neither in Łk but the characteristics of the language of Matt and Łk are found in Mk.Pozycja Dale C. Allison, The New Moses. A Matthean Typology, Minneapolis 1993, ss. 396.Kowalczyk, Andrzej (Kuria Metropolitalna Gdańska, 2001)Pozycja Eucharystia w świetle Pisma ŚwiętegoKowalczyk, Andrzej (Kuria Biskupia w Gdańsku-Oliwie, 1978)Pozycja Ewangelia Marka przesłaniem o królestwie zrealizowanymKowalczyk, Andrzej (Gdańskie Seminarium Duchowne, 2017)Termin „królestwo” ma w Ewangeliach podwójne znaczenie: oznacza królestwo, które ma nadejść (w przyszłym eonie), oraz królestwo już obecne (w eonie teraźniejszym). W Ewangelii Marka to drugie znaczenie jest szczególnie podkreślone. Marek nie zamieszcza w swojej Ewangelii wiele przypowieści (znajdujących się w Ewangelii Mateusza), które mówią o królestwie przyszłym i termin „królestwo” odnosi przede wszystkim do teraźniejszości. W jego kazaniu w rozdziale czwartym paralelnym do kazania w przypowieściach w Mt 13 wszystkie przypowieści odnoszą się do królestwa już zrealizowanego, natomiast w Mt tylko cztery na siedem: o ziarnku gorczycy i zaczynie, o skarbie i perle. Marek częściej niż Mateusz używa terminu „ewangelia”. W tym wypadku jest pod wpływem Księgi Pocieszenia z Iz 40-55, gdzie termin ten występuje kilkakrotnie (w formie rzeczownikowej i czasownikowej). I właśnie w Księdze Pocieszenia przyjście Boga głoszone jako „dobra nowina” przedstawione jest w czasie teraźniejszym. Podkreślając królestwo zrealizowane Marek jest też pod wpływem listów św. Pawła. Jeśli św. Paweł pisze o królestwie to najczęściej o królestwie już obecnym. Dlaczego Marek czyni ze swojego dzieła przesłanie o królestwie, które już jest? Oprócz wyżej wymienionych powodów trzeba jeszcze dodać jeden: jest on prawdopodobnie przekonany, że przesłanie o królestwie zrealizowanym ułatwi jego przyjęcie przez pogan, do których dzieło swoje adresuje.Pozycja Ewangelizacja a zniewolenie demoniczne – refleksje egzorcystyKowalczyk, Andrzej (Kuria Metropolitalna Gdańska, 2007)Often during evangelization courses have places manifestations of the evil spirit. Why during the courses? Because these are closed courses and persons taking participation in them can without difficulty find out, what these manifestations mean. And so, what do they mean? Manifestations of the evil spirit are a symptom of the demoniac enslavedness. They remind sometimes symptoms of the mental illness and because one ought to make the interview with the given person for his proper estimation. About the enslavedness testifies first of all a fear and an aggression of the given person against saint things. The demoniac enslavedness can be caused by the occult practices, the contact with Satanism or the call of Satan help. The preaching of the Good News by Jesus was simultaneously a fight against Satan and was connected with ejecting of the evil spirits from demoniacal people. Jesus ordered also to apostles the expelling the evil spirits. The Church from the beginning is realizing this task. Let us advert that in the primitive Church the baptism was often preceded by exorcism more than one only. It is necessary to underline that though Jesus won Satan by his own passion, death and the Resurrection, the fight against Satan is still prosecuted. St. Paul the Apostle writes: “Finally, draw your strength from the Lord and his mighty power. Put on the armor of God so that you may be able to stand firm against the tactics of the devil. Our battle is not against human forces but against the principalities and powers, the rules of this world of darkness, the evil spirits in regions above” (Eph 6,10-12). We should doubtless very seriously to treat a problem of spiritual enslavedness in all our activities which have evangelization character.Pozycja Genealogie Jezusa w EwangeliachKowalczyk, Andrzej (Kuria Metropolitalna Gdańska, 1995)Pozycja Krytyka argumentów za pierwszeństwem Ewangelii MarkaKowalczyk, Andrzej (Kuria Metropolitalna Gdańska, 1998)Pozycja Krytyka literacka i egzegeza perykop o Chrzcie JezusaKowalczyk, Andrzej (Kuria Biskupia Gdańska w Gdańsku-Oliwie, 1983)Pozycja Łukasz przeredagował Mateuszowi Kazanie na GórzeKowalczyk, Andrzej (Kuria Metropolitalna Gdańska, 2003)Luke wants in the Sermon on the Plain to give the lecture of the Jesus' teaching about the love of the countrymen and especially about the love of enemies as the essence of the Christian morality as well as to warn the Christian of the Greek communities against the false piety. Taking into consideration the parables of the blinds and the students we can presuppose that Luke sees the false piety among others in activity of some false teachers. “The blinds” in L k 6,39 are easily linked with the Pharisees and scribes condemned by Jesus in Matt 23. It seems therefore that Luke tries to warn his audiences against the judaizantes, as well as that he knew the Gospel of Matthew. The thesis of Butler based on the analysis of the vocabulary of both the sermons that Luke used the Sermon on the Mount seems to be affirmed the analysis of the composition of these sermons too. Many pericopes of the Sermon on the Mount did not fit to Luke with regard for their strong linkage with the Jew sitz in leben. He gave from the Sermon on the Mount only four Beatitudes and those pericopes which said of the love and warned against the false piety. The Sermon on the Mount was redacted in narrow relation to the first collection of the prescriptions in the Exod 19-23. According to Matthew it would have to be the collection of the new Law parallel to above mentioned one in the Book of Exodus. Luke is not interested in comparison of the new Law with Old one, nevertheless he applies in some way this redaction method consisted in the comparison: he shows first the true piety and after the false one. The composition of the Sermon on the Plain is not understandable without the Sermon on the Mount. It is one evidence more that Luke knew this sermon and based on it his Sermon on the Plain.Pozycja Motywy zmian w Mateuszowych cytatach Starego Testamentu niezgodnych z tekstem masoreckim i SeptuagintąKowalczyk, Andrzej (Kuria Metropolitalna Gdańska, 1992)Pozycja Mowa eschatologiczna w Ewangelii św. MateuszaKowalczyk, Andrzej (Kuria Biskupia Gdańska w Gdańsku-Oliwie, 1986)Pozycja Nauka autorów Nowego Testamentu o kapłaństwie powszechnym i służebnymKowalczyk, Andrzej (Kuria Metropolitalna Gdańska, 1992)Pozycja Niektóre problemy literackie i egzegetyczne Kazania na Górze (Mt 5–7)Kowalczyk, Andrzej (Kuria Biskupia Gdańska w Gdańsku-Oliwie, 1980)Pozycja Odnowa przepowiadania w parafii wsparciem chrześcijańskiego wychowania w rodzinie i osobistej formacji religijnejKowalczyk, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2015)W niniejszym artykule została podjęta refleksja na temat odnowy przepowiadania Słowa Bożego i jego oddziaływania na człowieka oraz rodzinę. Słowo Boga ma moc dotykać człowieka, oczyszczać relacje i uświęcać życie rodzinne. Kerygmat został określony jako jedna z funkcji urzeczywistniania się Kościoła. Rozważane zagadnienie zrealizowano według schematu analizy funkcji w matematyce. W części pierwszej – w ramach określenia dziedziny funkcji – omówiono różne grupy odbiorców przepowiadania w parafii i rodzinie. W części drugiej – opisującej działanie funkcji – został przedstawiony sposób przepowiadania, przygotowanie homilii i głoszenia Słowa. Omówione zostały rozważne sposoby docierania do poszczególnych grup odbiorców i próby podejmowane przez Kościół w celu przekazania Słowa każdemu człowiekowi. W trzeciej części – przedstawiającej zbiór wartości – przedstawione zostały owoce przepowiadania. Słowo Boże przyjęte przez człowieka owocuje w nim większą dojrzałością, co jednocześnie wpływa na jakość budowania relacji, a w szczególności więzów rodzinnych. Człowiek żyjący Bożym Słowem jest uzdalniany do wzrastania w świętości i urzeczywistniania, również w środowisku życia jego rodziny, koinonii – komunii z Bogiem, światem i innymi ludźmi.Pozycja Pismo Święte o działalności złego duchaKowalczyk, Andrzej (Kuria Metropolitalna Gdańska, 2004)Authors of the OT assumed the existence of the demons. They show them as creatures competing with the God and trying to conduct man to the evil, but they define neither their nature nor their relation to the God. Reflections of the Authors of the OT head toward discovering the source of all evil in the demons. In the Book of Wisdom, which was written in the first century before Christ, we can read: “But by the envy of the devil, death entered the world” (Wis 2,24). The NT gives the more developed teaching about the demons. In the Gospel narratives about the temptation of Jesus the Satan is shown as a very intelligent person who possesses big power and lusts for idolatry. According to the Synoptical Gospels the fight against the Satan is the essential characteristic of the Jesus. activity similarly to the preaching of Good News and healing of sick people. Jesus gets the demons out the demoniacs, He orders Apostles to do the same and announces, that all believers will posses power over the demons. According to Jesus exorcisms will be the signs of the forthcoming reign of God. The activity of the devil is mentioned by saint Paul Apostle in his letters. He thinks that the obstacles in the preaching of the Gospel, confusions in communities and rejection of the Word of God are the result of the Satan’s ruse. The Apostles Peter and Jacob call on believers to be vigilant in the battle against the devil. The activity of the demons is also mentioned very often in the works of saint John. In his Gospel Jesus calls Satan “the father of lies” and because of the influence that he exerts on the world – “the world’s prince”. In the First Letter John Apostle writes that the aim of Jesus. coming to the earth was the destruction of the devils. works. From the chapter twelve in the Revelation on John shows the battle of the God and Church against the Satan. This battle will be finished on the day of the Last Judgment. The battle will not be free from dramatic episodes, there will be victims on the part of the “saints”, the Satan will delude the world by means of the signs, but Jesus and His Church will achieve the final victory.Pozycja Problem przedewangelicznego opowiadania o MęceKowalczyk, Andrzej (Szczecińskie Wydawnictwo Archidiecezjalne „Ottonianum", 1994)In regard for the narratives of Jesus’ Passion in the Synoptic Gospels are similar each other and in the same time they slightly differ between them, a lot of the recent scholars argue that there was a short narrative of Jesus’ Passion before the oldest Gospel narrative of this kind, that was the source for all the Synoptics. According to them the closest one of this pre-evangelical would be the narrative in the Mark’s Gospel. After having showed the history of the hypothesis of pre-evangelical Jesus’ Passion narrative (part 1) I consider the arguments for the developing of the tradition of the Passion narratives which are based on the NT texts out of the Gospels (part 2) and then all the criterion to distinguish of pre-evangelical sources in the Passion narrative in the Mark used by scholars (part 3). I come to the conclusion that there are no evidences the Passion narrative in the Mark’s Gospel is developed from a primordial pre-evangelical narrative. Diversity in the material and composition between the Synoptic Gospels are not the sign of the developing of the narrative, they only show the diversity of the conceptions of this narrative assumed by each of the Synoptics. All the differences in the Passion narratives in the Synoptic Gospels can be pointed out as the redactional ones.Pozycja Przyczyny zwięzłości mateuszowych opowiadań o cudachKowalczyk, Andrzej (Kuria Metropolitalna Gdańska, 2001)It is emphasized that the narratives of miracles in Matt are very sober and schematic and this fact is usually explained by a literary genre. It is claimed that Matthew used the scheme of miracle's narratives known in his time. But it does not me convince. We know that the accounts of Jesus' miracles in Gospel of John are of other literary form: they are developed and psychologically deep. Furthermore it is not truth that the narratives in Matt are schematic. With the help of detailed analysis of all Matthew's narratives of miracles I try to define the elements of these narratives. It turned out that there are twenty elements in these narratives – obviously not all in each of them. So it is hurt to speak of some scheme used by Matthew. I also have looked links or similarities between these narratives and the miracle narratives in the Pentateuch and the Book of Joshua. I have found such the links in 18 cases on 22. It is important that aforementioned similarities are found in the same order in Matt and in Pentateuch and Book of Joshua. It not be an coincidence. It should be affirmed that Matthew placed the miracle narratives in his Gospel in relation to the similar miracle's narratives in the Pentateuch and the Book of Joshua. It is linked to Moses and Joshua typology that characterizes all his Gospel. According to him Jesus is a new Moses a new Joshua and His miracles should be similar to the miracles of them, or should be fulfilled the prophecies of the miracles. The accounts of the miracles in Matt are sober because the evangelist wants the reader to concentrate on these elements that link the Gospel’s narrative to the narrative in the Pentateuch and the Book of Joshua. The narrative developed would blackout the typological sense of the miracle. Then the very reason of the soberness of Matthew's accounts is not literary genre but Moses and Joshua typology.Pozycja Termin: „Tajemnica Królestwa Bożego” w świetle tekstów biblijnych i intertestamentalnychKowalczyk, Andrzej (Kuria Biskupia w Gdańsku-Oliwie, 1976)Pozycja Vincent Mora O.S.B., Le refuse d'Israel. Matthieu 27,25. Les Éditions du Cerf 29, bd Latour–Maubourg, Paris 1986, ss. 182.Kowalczyk, Andrzej (Kuria Metropolitalna Gdańska, 1993)