Roczniki Teologiczno-Kanoniczne, 1988, T. 35, z. 2

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Przeglądaj Roczniki Teologiczno-Kanoniczne, 1988, T. 35, z. 2 wg Temat "Biblia"

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    Christós w świadomości Jezusa
    Kowalczyk, Mirosław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
    In Protestant theology there is a more and more often accepted opinion that Jesus did not call himself Christós. His apostles did not do it either during His lifetime. This title was used by Christians after the Resurrection on the basis of the idea of the king, and through retrojection it was ascribed to events from the history of Jesus. Soon afterwards this term became common in the primeval Christianity in the role of a proper name. However, it is impossible to adopt such a view. Neither Jesus nor His apostles were using that term during His lifetime in the political sense of the word, but they used it in a special sense in which christós bears a new meaning in relation to the Old Testament.
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    "Ja jestem" w Ewangelii św. Jana znakiem boskiej godności Jezusa
    Rabiej, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
    In the Gospel according to St John Jesus defines himself 24 times by the formula "I am" (Ego eimi). It is a well-known fact that, heretofore, it was only an attribute of God who on the Mountain of Horeb revealed Himself as: "I am who I am" ('Ehjeh aser 'ehjeh – Ex. 3, 14). An analysis of that most essential text, which text reveals the name of God, allowed us to notice and better evaluate what that formula in the fourth Gospel meant. In the light of the whole Christology of St John the Person of Jesus is presented as a sign given to mankind by God the Father. The whole activity of God the Son becomes a sign. The element that bears the meaning is not only the Person of Christ but also His words and deeds which grow to be symbolic like the Old Testament prophetic deeds. The formula "I am" in this context becomes a sign of that reality which was expressed by the Old Testament formula of God's self-revelation: "They will know that I am Yahveh". In the Old Testament this formula authenticated inspiration of the prophetic words and deeds. Yet, in the New Testament it confirms the Divinity of That who expresses it. Figuratively speaking, it is expressed by those texts in which Ego eimi occurs as a comparative formula. Byway of metaphors whose meaning is close to everyday life, Jesus says about Himself that He is: the bread of life (J 6, 35. 41. 48. 51); the light of the world (J 8, 12); the door of the sheep (J 10, 7. 9); the resurrection and the life (J 11, 25); the way, the truth and the life (J 14, 6); the true vine (J 15, 1. 5). Jesus appears as a Messiah in whom there concentrate divine (supernatural) and human (natural) elements. His dignity and power make the symbols of the bread, the light and the life concrete, and they in turn give the full image of That who is revealed in the "I am" sign. In a direct way it expresses the divine dignity of Jesus when it occurs in an absolute form, i.e. without any additional symbols: J 6, 20; 8, 24. 28. 58; 13, 19; 18, 5. 6. 8. In these texts those two short words: "I am" bear an extreme degree of tension, theological depth and solemn gravity. It is obvious that they are signs which constitute unique in their king contents. Christ ascribes existence to himself, which existence transcends any human categories. He has timeless and eternal duration, He exists in other dimensions than we who are limited by time and space. Before Abraham became "I am". Jesus does not say "I was" but "I am". This formula was for an Israelite identical with the highest dignity, which only Yahveh himself possessed. By applying this formula to himself, Jesus gives us a sign of the same dignity.