Ruch Biblijny i Liturgiczny, 2009, Tom 62, nr 2

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Przeglądaj Ruch Biblijny i Liturgiczny, 2009, Tom 62, nr 2 wg Temat "biblical exegesis"

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    Spotkanie św. Pawła z przemienionym Jezusem pod Damaszkiem a przemienienie Jezusa na górze
    Dzik, Marek (Polskie Towarzystwo Teologiczne, 2009)
    The meeting of St. Paul with the transfigured Jesus at Damascus and the the transfiguration of Jesus upon a mountain The article describes a possible connection between the transfiguration of Jesus and the meeting of St. Paul with the glorified Jesus at Damascus. The article is divided into two parts. In the first part the author tries to find the main common elements between the two stories. He accounts for them: three versions of each story, the main characters of each story and the similar courses of each story. In the second part the author compares the terminology of each Gospel pericope with the terminology of each Acts pericope. He states that in each pair there are very important identical words such as: Ἰησοῦς, φωνή, ἀκούω, λέγω. In the pairs: Mat 17, 1–8 and the Act 9, 3–9; Mat 17, 1–8 and Act 22, 6–11; Mat 17, 1–8 Act 26, 12–18 even more identical and important words can be found. It allows the author to come to the conclusion that the story about the transfiguration of Jesus and the meeting of St. Paul with the glorified Jesus at Damascus are harmonized. It is probably done to prove that St. Paul is an apostle because he saw the transfigured (glorified) Jesus as did St. Peter (and the other apostles).
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    Współukrzyżowani z Chrystusem i wolni od mocy grzechu (Rz 6, 1–14)
    Witkowski, Stanisław (Polskie Towarzystwo Teologiczne, 2009)
    Pericope Rom 6, 1–14 gives a clear answer to a thesis expressed in the form of accusation: should we remain in sin so that grace may be given the more fully? In his argumentation Paul clearly illustrates the absurdity of this question. How can we remain in sin if we have died for it, were buried and crucified with Christ? Furthermore, a new, until now unknown, way of life opened before us. We received a new beginning and new future. Sin lost its enslaving power over us. The reality of eschatological life obliges us to remain in intimacy with Christ, to be steered towards God and determined in the fight not to be overcome by sin.