Jan M Kozlowski
Biographic Data
| ID | 1422520 |
|---|---|
| NAME | Jan M Kozlowski |
| GIVEN NAMES | Jan M |
| FAMILY NAME | Kozlowski |
| SIGNATURE | KOZLOWSKI J M |
| AFFILIATIONS | University of Warsaw |
| ORCID | 0000-0003-0760-6120 |
| VERIFIED | Yes |
| TOTAL WORKS | 18 |
| TOTAL CITATIONS | 0 |
| WORKS AS AUTHOR | 18 |
| WORKS AS EDITOR | 0 |
| FIRST PUBLICATION YEAR | 2006 |
| LATEST PUBLICATION YEAR | 2026 |
| H-INDEX | 0 |
Second Chance for Ardiaeus
Recent scholarship has identified linguistic and narrative parallels between Matthew 22:13 and Plato's Euthyphro 4c. This article points to further formal and contextual similarities and also highlights parallels with Republic 615e–616a, describing the afterlife punishment of Ardiaeus. It argues that Matthew 22:13 contains a clear allusion to Plato, likely drawing on both passages. In this light, the guest without a wedding garment may be read as…
Bereshit and Hesiod in Dialogue
The formal and conceptual parallels between Hesiod's Theogony ( Th.) 45 and Gen 1:1 are so significant that the most plausible explanation is a genetic relationship between the two texts. Under this hypothesis, the dependence of Gen 1:1 on Th. 45 is far more likely than the reverse. Viewed in this light, Gen 1:1 emerges as a polemical paraphrase of Th. 45
Zacchaeus Baccheus. The Jericho Episode in Luke 19.1–10 and Euripides’ Bacchae
The similarities between the Jericho Episode (Luke 19.1–10) and the second Messenger Speech in Euripides’ Bacchae (1043–152) are so extensive that the most probable explanation is the existence of a direct genetic dependence of the first story on the second. By making this reference, the author of the Gospel portrays the figure of Zacchaeus as a ‘converted Pentheus’, while by comparing Jesus to the cruel Dionysus, who punishes Pentheus for his si…
“Do Not Weep for Me, but Weep for Yourselves”
Scholars have long recognized significant similarities between Plato’s Phaedo and the Gospel of Luke. However, the absence of convincing evidence confirming that Luke was acquainted with Phaedo has prevented scholars from asserting that he drew directly from Plato’s dialogue. Notably, previously overlooked are the remarkable resemblances between the narratives of Luke 23,27–33 and Phaedo 117c. The most straightforward explanation for these simila…
Socrates’ Triple Accusation in Plato's Apol . 24b–c as a Source of Jesus’ Triple Accusation in Luke 23.2
The article presents evidence for a direct, both formal and contentual, dependence of Jesus’ triple accusation in Luke 23.2 upon Socrates’ triple accusation in Plato's Apol. 24b–c
Attis on Ogygia
Scholars have long noticed a similarity of motifs between Catullus’ Carmen 63 and the fifth book of the Odyssey , where the story of Odysseus’ captivity on Ogygia is narrated. A detailed analysis of the poems shows that Catullus wanted the reader to see in this Homeric episode a kind of matrix for the interpretation of Attis’ sojourn at Cybele. The discovery of this dependence casts a light on some of the hitherto proposed interpretations of Carm…
“And she took off her clothes …”. Agathonice’s Nudity in Acta Carpi 44
In Acta Carpi , a woman named Agathonice spontaneously takes off her clothes before being burned at the stake. The aim of the article is to show that her gesture has a symbolic meaning. Firstly, in light of the reference to Matth 22:1-14, Agathonice’s nakedness should be interpreted as a paradoxical “wedding robe”: the martyr’s nudity suggests that the author wanted the reader to see Christian martyrdom as the surest way to salvation. Secondly, t…
The Dating of the Acta Carpi
In the scholarly discussion on the dating of the Acta Carpi, two main proposals were hitherto formed: either II or III c. CE. The article argues that the earlier dating is probable. The Acta Carpi show many parallels with the Martyrium Polycarpi which can be best explained by a direct relationship between the two texts. Since the Acta Carpi betray more archaic features than the Martyrium Polycarpi, which in light of recent studies should be dated…
The Christian martyr as a hyperthanatic philosopher and mystes, and the success of christianity
The creation of the concept of the martyr by ancient Christianity was undoubtedly one of the reasons why this young religion could endure through times of persecution and also attract new believers. But what exactly made this concept so effective? Among the many mutually non-exclusive answers, one more may be provided: the person of the martyr simultaneously fulfilled, on a previously unknown level of intensity and scale, two soteriological ide…
God’s Name ὁ Ὤν (Exod 3
The author of this article presents arguments in favor of the new hypothesis, according to which the misunderstanding by non-Jews of God’s name ho ōn (Exod 3:14), and its subsequent association with the Greek word ho onos (“the ass”), stands as a source for accusing Jews of onolatry
Ornamenta sunt ista non vincula – a paradoxical reevaluation of the instruments of torment in the early Christian martyrological literature
Zgodnie z teologią Nowego Testamentu śmierć chrześcijanina jest przejściem do życia wiecznego. Więcej, sam proces umierania, w myśl ewangelicznej dynamiki obumierania ziarna, jest rodzeniem się do nowego życia. Autorzy wczesnochrześcijańskiej literatury męczeńskiej mieli świadomość tego paradoksu. Już jej pobieżna lektura uzmysławia, jak wielką przykładali do niego wagę: nie tylko śmierć męczennika, ale także narzędzia kaźni, jakiej zostaje pod…
Cieśla i krzyż
A close relationship exists between Jesus’ death on the cross and the fact that Jesus was a carpenter. Wood, from which the tool of Jesus’ execution was fashioned, was also the dominant element of the Son of God’s everyday experience. In the light of this correspondence one can see God’s plan, according to which there is a strong link not only between Nazareth and Golgotha, but also between the „cross” carried by a Christian and the content of h…
Homer a Eucharystia
An excerpt from the fifth book of the Iliad, in which Homer explains why gods are immortal, sheds light upon the famous passage in Ignatius of Antioch’s Letter to the Ephesians that defines the Eucharistic bread as ‘the medicine of immortality’. By implying that consumption of bread and wine is the cause of human mortality, Homer enables us to notice the revolutionary character of Eucharistic meal as presented by Ignatius: in the Eucharist the C…
With Priscilla his wife”. Quintus in "Martyrium Polycarpi" 4, 1 as a typus of Montanus in the light of the reference to Acts of the Apostles 18, 2
Martyrium Polycarpi 4, 1 opowiada o samowydaniu się w ręce pogańskich prześladowców niedoszłego męczennika Kwintusa, który na widok zwierząt załamał się i złożył pogańską ofiarę. Od dawna uczeni dostrzegali, że słowa, za pomocą których autor Martyrium Polycarpi wprowadził postać Kwintusa, stanowią prawdopodobne nawiązanie do Dziejów Apostolskich 18, 2, gdzie wprowadzona zostaje postać żyda Akwili. Niniejszy artykuł jest propozycją takiej interpre…
'And He Saw His Pillow Being Consumed by Fire' ( Martyrium Polycarpi 5,2)
Martyrium Polycarpi is a text whose aim is to illustrate, on the example of the attitude of the Smyrnean bishop Polycarp, the concept of the martyrdom in accordance with the Gospel, according to which, during the persecution, one should flee the persecutors until the moment when God reveals if the martyr's death is prepared. In Martyrium Polycarpi 5,2, fleeing Polycarp receives a vision in which God reveals to him his will. In this vision Polycar…
The Portrait of Commodus in Herodian's History (1,7,5-6) as the Source of Pionius' post mortem Description in Martyrium Pionii (22,2-4)
The description of the martyr Pionius' body after his execution bears a remarkable likeness to a passage in the historian Herodian in which the appearance of the emperor Commodus is described. It seems most likely that the author of the Martyrium Pionii was inspired by Herodian
Męczeństwo jako paradoksalne świadectwo życia w aktach i pasjach męczenników
In ancient Christian literature (including the Acts of the Christian Martyrs), one can encounter many passages showing that the “eternal life” is not exactly the other life in the “world to come”, but a reality in which the Christian already participates during worldly existence
'Danaïdes et Dircés'
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Męczeństwo jako paradoksalne świadectwo życia w aktach i pasjach męczenników
In ancient Christian literature (including the Acts of the Christian Martyrs), one can encounter many passages showing that the “eternal life” is not exactly the other life in the “world to come”, but a reality in which the Christian already participates during worldly existence
'Danaïdes et Dircés'
The Portrait of Commodus in Herodian's History (1,7,5-6) as the Source of Pionius' post mortem Description in Martyrium Pionii (22,2-4)
The description of the martyr Pionius' body after his execution bears a remarkable likeness to a passage in the historian Herodian in which the appearance of the emperor Commodus is described. It seems most likely that the author of the Martyrium Pionii was inspired by Herodian
'And He Saw His Pillow Being Consumed by Fire' ( Martyrium Polycarpi 5,2)
Martyrium Polycarpi is a text whose aim is to illustrate, on the example of the attitude of the Smyrnean bishop Polycarp, the concept of the martyrdom in accordance with the Gospel, according to which, during the persecution, one should flee the persecutors until the moment when God reveals if the martyr's death is prepared. In Martyrium Polycarpi 5,2, fleeing Polycarp receives a vision in which God reveals to him his will. In this vision Polycar…
With Priscilla his wife”. Quintus in "Martyrium Polycarpi" 4, 1 as a typus of Montanus in the light of the reference to Acts of the Apostles 18, 2
Martyrium Polycarpi 4, 1 opowiada o samowydaniu się w ręce pogańskich prześladowców niedoszłego męczennika Kwintusa, który na widok zwierząt załamał się i złożył pogańską ofiarę. Od dawna uczeni dostrzegali, że słowa, za pomocą których autor Martyrium Polycarpi wprowadził postać Kwintusa, stanowią prawdopodobne nawiązanie do Dziejów Apostolskich 18, 2, gdzie wprowadzona zostaje postać żyda Akwili. Niniejszy artykuł jest propozycją takiej interpre…
Homer a Eucharystia
An excerpt from the fifth book of the Iliad, in which Homer explains why gods are immortal, sheds light upon the famous passage in Ignatius of Antioch’s Letter to the Ephesians that defines the Eucharistic bread as ‘the medicine of immortality’. By implying that consumption of bread and wine is the cause of human mortality, Homer enables us to notice the revolutionary character of Eucharistic meal as presented by Ignatius: in the Eucharist the C…
Cieśla i krzyż
A close relationship exists between Jesus’ death on the cross and the fact that Jesus was a carpenter. Wood, from which the tool of Jesus’ execution was fashioned, was also the dominant element of the Son of God’s everyday experience. In the light of this correspondence one can see God’s plan, according to which there is a strong link not only between Nazareth and Golgotha, but also between the „cross” carried by a Christian and the content of h…
Ornamenta sunt ista non vincula – a paradoxical reevaluation of the instruments of torment in the early Christian martyrological literature
Zgodnie z teologią Nowego Testamentu śmierć chrześcijanina jest przejściem do życia wiecznego. Więcej, sam proces umierania, w myśl ewangelicznej dynamiki obumierania ziarna, jest rodzeniem się do nowego życia. Autorzy wczesnochrześcijańskiej literatury męczeńskiej mieli świadomość tego paradoksu. Już jej pobieżna lektura uzmysławia, jak wielką przykładali do niego wagę: nie tylko śmierć męczennika, ale także narzędzia kaźni, jakiej zostaje pod…
The Christian martyr as a hyperthanatic philosopher and mystes, and the success of christianity
The creation of the concept of the martyr by ancient Christianity was undoubtedly one of the reasons why this young religion could endure through times of persecution and also attract new believers. But what exactly made this concept so effective? Among the many mutually non-exclusive answers, one more may be provided: the person of the martyr simultaneously fulfilled, on a previously unknown level of intensity and scale, two soteriological ide…
God’s Name ὁ Ὤν (Exod 3
The author of this article presents arguments in favor of the new hypothesis, according to which the misunderstanding by non-Jews of God’s name ho ōn (Exod 3:14), and its subsequent association with the Greek word ho onos (“the ass”), stands as a source for accusing Jews of onolatry
“And she took off her clothes …”. Agathonice’s Nudity in Acta Carpi 44
In Acta Carpi , a woman named Agathonice spontaneously takes off her clothes before being burned at the stake. The aim of the article is to show that her gesture has a symbolic meaning. Firstly, in light of the reference to Matth 22:1-14, Agathonice’s nakedness should be interpreted as a paradoxical “wedding robe”: the martyr’s nudity suggests that the author wanted the reader to see Christian martyrdom as the surest way to salvation. Secondly, t…
The Dating of the Acta Carpi
In the scholarly discussion on the dating of the Acta Carpi, two main proposals were hitherto formed: either II or III c. CE. The article argues that the earlier dating is probable. The Acta Carpi show many parallels with the Martyrium Polycarpi which can be best explained by a direct relationship between the two texts. Since the Acta Carpi betray more archaic features than the Martyrium Polycarpi, which in light of recent studies should be dated…
Attis on Ogygia
Scholars have long noticed a similarity of motifs between Catullus’ Carmen 63 and the fifth book of the Odyssey , where the story of Odysseus’ captivity on Ogygia is narrated. A detailed analysis of the poems shows that Catullus wanted the reader to see in this Homeric episode a kind of matrix for the interpretation of Attis’ sojourn at Cybele. The discovery of this dependence casts a light on some of the hitherto proposed interpretations of Carm…
Socrates’ Triple Accusation in Plato's Apol . 24b–c as a Source of Jesus’ Triple Accusation in Luke 23.2
The article presents evidence for a direct, both formal and contentual, dependence of Jesus’ triple accusation in Luke 23.2 upon Socrates’ triple accusation in Plato's Apol. 24b–c
“Do Not Weep for Me, but Weep for Yourselves”
Scholars have long recognized significant similarities between Plato’s Phaedo and the Gospel of Luke. However, the absence of convincing evidence confirming that Luke was acquainted with Phaedo has prevented scholars from asserting that he drew directly from Plato’s dialogue. Notably, previously overlooked are the remarkable resemblances between the narratives of Luke 23,27–33 and Phaedo 117c. The most straightforward explanation for these simila…
Bereshit and Hesiod in Dialogue
The formal and conceptual parallels between Hesiod's Theogony ( Th.) 45 and Gen 1:1 are so significant that the most plausible explanation is a genetic relationship between the two texts. Under this hypothesis, the dependence of Gen 1:1 on Th. 45 is far more likely than the reverse. Viewed in this light, Gen 1:1 emerges as a polemical paraphrase of Th. 45
Zacchaeus Baccheus. The Jericho Episode in Luke 19.1–10 and Euripides’ Bacchae
The similarities between the Jericho Episode (Luke 19.1–10) and the second Messenger Speech in Euripides’ Bacchae (1043–152) are so extensive that the most probable explanation is the existence of a direct genetic dependence of the first story on the second. By making this reference, the author of the Gospel portrays the figure of Zacchaeus as a ‘converted Pentheus’, while by comparing Jesus to the cruel Dionysus, who punishes Pentheus for his si…
Second Chance for Ardiaeus
Recent scholarship has identified linguistic and narrative parallels between Matthew 22:13 and Plato's Euthyphro 4c. This article points to further formal and contextual similarities and also highlights parallels with Republic 615e–616a, describing the afterlife punishment of Ardiaeus. It argues that Matthew 22:13 contains a clear allusion to Plato, likely drawing on both passages. In this light, the guest without a wedding garment may be read as…
Philosophy (14 works) · Theology (11 works) · Biblical Studies and Interpretation (7 works) · Art (6 works) · Classical Antiquity Studies (6 works) · History (6 works) · Byzantine Studies and History (5 works) · Historical and Religious Studies of Rome (5 works) · Law (5 works) · Literature (5 works)