Studia Gdańskie, 2001, T. 14

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/26568

Przeglądaj

Teraz wyświetlane 1 - 6 z 6

Chrześcijańskie wchodzenie do królestwa niebieskiego na podstawie Jezusowego wezwania „Wchodźcie przez ciasną bramę!...” (Mt 7,13-14)
Szamocki, Grzegorz (Kuria Metropolitalna Gdańska, 2001)
The logion of Mt 7,13-14 is one of the final exhortations in the Sermon on the Mount, where Jesus teaches what performing of the will of God consists in. After giving all the particular norms, Jesus exhorts his listeners to practice them so that they may enter the kingdom of heaven (cf. 7,21). The activity of entering the kingdom of heaven is described as entering through the narrow gate. The exhortation to pass through it (7,13a), which is the principal part of the logion, is given force by two pictures: the wide gate and the broad way (7,13bcd), and the narrow gate and constricted way (7,14). In each of these pictures the way runs through the gate, so that the activities of passing through the gate and passing along the way are one and the same. The function of the gate and that of the way complement each other. The fact that two gates and two ways exist forces one to choose. The wide gate and the broad way enjoy the greater popularity because passing through/along them is easy. That choice has, however, tragic consequences – total destruction. The choice of the narrow gate and the constricted way, and passing through/along them, guarantees that one will find true life. But this choice is not popular. It is the choice of a life that is faithful to the teaching of Jesus, a life in which there may be some difficulties and afflictions because of one's union with Christ. Such a way of life involves following Jesus and being his disciple. It is to such a life that Jesus exhorts in the words: „Enter through the narrow gate". The narrowness of the gate may discourage one from deciding to pass through it, but on this decision depends the eschatological future of those who have been called.
Dale C. Allison, The New Moses. A Matthean Typology, Minneapolis 1993, ss. 396.
Kowalczyk, Andrzej (Kuria Metropolitalna Gdańska, 2001)
Ernst Jenni, Studien zur Sprachwelt des Alten Testaments, Kohlhammer, Stuttgart 1997, ss. 224.
Szamocki, Grzegorz (Kuria Metropolitalna Gdańska, 2001)
J. L. Ska, L'argilla, la danza e il giardino. Saggi di antropologia biblica, Edizioni Dehoniane Bologna, Bologna 2000, ss. 66.
Szamocki, Grzegorz (Kuria Metropolitalna Gdańska, 2001)
Przyczyny zwięzłości mateuszowych opowiadań o cudach
Kowalczyk, 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.
X. Tilliette, Les philosophes lisent la Bibie, Cerf, Paris 2001, ss. 200.
Bała, Maciej (Kuria Metropolitalna Gdańska, 2001)

Przeglądaj

Przeglądaj Studia Gdańskie, 2001, T. 14 wg Temat "biblical exegesis"