ŚLĄSKIE STUDIA HISTORYCZNO-TEOLOGICZNE

Das Evangelium nach Maria [Magdalena ]. Die Einleitung , die Übersetzung aus dem Koptischen, Kommentar. Zusammenfassung
Der Artikel umfaßt die Einleitung, die polnische der koptischen Fragmente aus Berolinensis Gnosticus 8502 und die griechische Fragmente (PapOxy 3225 und PapRyl 463), mit Kommentar. In der Einleitung hat man auf die besondere Rolle der Maria in den gnostischen Apokryphen, und vor allen in der koptischen Bibliothek von Nag Hammadi. Maria Magdalena hat im EvMar eine herasuragende Position. Sie gibt die Belehrungen, vermittelt die Botschaft Jesu den Aposteln. Das Evangelium Maria Magdalena ist in einer christlich-gnostischen Gruppe entstanden. Die Rolle einer Frau in der Gemeinde wurde mit den gnostischen Vorstellungen verbunden. Als Quelle gilt aber auch als Zeugnis in der Forschung der Rolle der Frauen in der Urkirche.

Greek and Coptic Martyrdom of Saint Menas. An Introduction and Translation with Commentary
In the late antiquity, a cult of St. Menas was widespread over the whole Roman world, and his sanctuary in Abu Mena was a centre of a bustling pilgrimage movement. In the course of time, a significant hagiographic dossier has been created around the figure of the Saint. The paper presents two basic texts which are martyr passions. The Greek text originated plausibly in the 5th century. It contains the version of the Menas’ martyrdom that was the most prominent in the Greek and Latin world. The Coptic text, although preserved only fragmentarily, shows how the vernacular Egyptian flavour and the tradition of the Abu Mena contributed to the Saint Menas’ legend.

Adam and Eve in the East-Syriac Exegetical Tradition of Ishodad of Merv (Gen 2,21-24). Studies, Commentary and Translation
In his commentary on Genesis, Ishodad of Merv, while following the practice commonly used in the 8th and 9th century, adapts and compiles various exegetical texts. The work of this bishop and theologian, regarded by Nestorians as one of the most prominent, includes the fragments of the earlier studies of Syrian and Greek exegetes, especially those of Theodore of Mopsuestia, Ephrem the Syrian, Henana of Adiabene (+610), Dadisho Qatraya (7th century), Basil of Caesarea and John Chrysostom. Ishodad also uses Jewish exegesis of the time. His positive view of anthropological and social position of a woman is relative: Eve is no longer Adam’s slave, yet she does not have such authority as he does. She is and will remain only half of a man. They both constitute a whole, and to create such a whole, one needs the other.