bluuebunny/crossref_metadata_2025 huggingface dataset:
"Żydzi", którzy uwierzyli Jezusowi
Authors: Wróbel Mirosław Stanisław
Published: July 2022

In polemical dialogue Jn 8:31-59 the expression about "the Jews w ho had believed in Jesus" (v. 31) seems to contradict what Jesus himself says later in the text. This problem can be resolved by translating the perfect participle as the pluperfect. In this case the expression in Jn 8:31 may be referred to those who had believed but who now believe no longer. The analysis of this expression shows the importance of the concept of faith in the Fourth Gospel. The process of faith of persons who meet Jesus is contrasted with those who do not believe. In the background of ethical and apocalyptical dualism the author of the Fourth Gospel wanted to show the dynamism ofthe faith and its existential nature.
Kościół jako ikona Ciała Chrystusa w Pierwszym Liście do Koryntian
Authors: Adamczewski Bartosz
Published: July 2022

Pauls imagery of the Body of Christ as a description of the Church differs from its plausible hellenistic parallels, among other things, in bringing into prominence the weaker, shameful members of the Body (1 Cor 12:22-24). They are considered necessary for the Body not primarily because of the importance of their function for the whole, but because of their particular role in revealing the paradox of Christs weakness leading to glory (cf. 1 Cor 1-4).The Church can be, therefore, considered not only the place of Christs salvific presence and activity, but also an icon of the Body of Christ: crucified and glorified. This christomorphic image should be recognized and enacted by the Church herself particularly in celebrating the liturgy of the Eucharist.
Samuel – prorok. Pierwszy sługa Bożego – Słowa w monarchii Izraela (1 Sm 1,1–4,1a)
Authors: Tułodziecki Tomasz
Published: July 2022

Der Verfasser der Erzählung l Sm l,1-4,la hat diesen Material als eine Einleitung der Ladeerzählung sowie diese selbst, wenigstens im Kapitel l Sm 4, vorliegen und verfertigt passend zu dieser unter Benutzung einer mündlichen Tradition die Jugendgeschichte Samuels, der als Kontrastfigur zu den Priestern von Silo dargestellt ist. Darauf ist die gesamte Jugendgeschichte von vornherein angelegt. Der Autor baut seine Vorlage in zwei Blöcken an geeigneter Stelle in sein eigenes Werk ein, um seine zentrale Aussage auf diese Weise zu stützen. Nur so erklärt sich die tendenzielle Priesterrolle Samuels, die dann aber nicht durchgehalten wird und in 1 Sm 3,19-4,la überraschend mit dem Prophetentum Samuels ihren Hohepunkt findet. Der Verfasser beabsichtigt mit seiner Gesamtkonzeption, die mindestens l Sm 1,1- 4,la umfasst, Samuel als den legitimen Nachfolger Elis darzustellen. Diese Nachfolge besteht aber nicht in der Übernahme des Amtes Elis als Priester von Silo. An Stelle des Priesters sieht l Sm l,1-4,la den Propheten der übergeordnete religiöse Aufgaben wahrnimmt, was der Abschnitt l Sm 3,19-4,la ausdrücklich betont. Diese übergeordnete Aufgabe bedeutet: das Wort Gottes annehmen und es dem Volk Israel offenbaren.
Żydowskie studiowanie Tory
Authors: Krajewski Stanisław
Published: July 2022

Stanisław Krajewski, a believing Jew, co-director of the Polish Council of Christians and Jews, explains the most characteristic traits of Jewish studies and interpretation of the Torah. He eoneludes with the statement that the Torah, when it is studied, becomes a living organism which has an effect on those who read, meditate and take it seriously while going about their daily activities.
Ofiara Eucharystii jako zobowiązanie do jedności i świętości w pismach św. Cypriana
Authors: Drążek Dariusz
Published: July 2022

L'articolo, basato sugli scritti di san Cipriano di Cartagine, presenta una lettura del pensiero di questo vescovo e martire sull'Eucaristia. I testi, dove s. Cipriano affronta temi eucaristici, sono abbastanza numerosi. Dall'analisi dei testi risulta che secondo il suo pensiero l'Eucaristia rende presente il sacrificio di Gesu sulla croce. La partecipazione al Corpo e al Sangue di Cristo richiede percio la santita di vita e la piena communione con la Chiesa. Inoltre l'Eucaristia e un indispensabile aiuto per i cristiani minacciati dalie persecuzioni, l'unico aiuto capace di render li coraggiosi e disposti anche alla morte per il Nome di Gesu.
Izrael i nawrócenie narodów pogańskich w symbolach biblijnych starożytnego chrześcijaństwa
Authors: Bardski Krzysztof
Published: July 2022

Pięć alegorii przedstawionych w niniejszym artykule wprowadza nas w świat wczesnochrześcijańskiej symboliki na usługach teologii. Ojcowie Kościoła i średniowieczni komentatorzy Biblii widzieli w niej nie tylko wydarzenia historyczne, które miały miejsce przed wiekami, ale przede wszystkim Słowo Boga, który mówi do nich wciąż w sposób aktualny. Prowadzili swoisty dialog z tekstem Pisma świętego: na słowo Boże odpowiadali własnym słowem, a więc skojarzeniami, które tekst biblijny wywoływał w ich wyobraźni. Te skojarzenia były nieraz zaskakujące, a dziś mogą być niejednokrotnie trudne do przyjęcia dla współczesnego człowieka, niemniej jednak stworzyły one fascynującą aurę wokół pierwotnego, historycznego sensu Biblii.Zastanawiając się nad miejscem narodów świata oraz Izraela w historii zbawienia, wczesnochrześcijańska symbolika pomaga nam zrozumieć ich wzajemną relację w oczach starożytnego i średniowiecznego Kościoła. Może to ubogacić nasze współczesne postrzeganie związku pomiędzy Kościołem a Narodem Żydowskim i wpisać je w wielowiekowy nurt tradycji chrześcijańskiej.
Bóg jako pedagog w pismach prorockich odnoszących się do wspólnej historii Izraela i Edomu
Authors: Raszewski Marek
Published: July 2022

In the article, concerning the prophetic interpretation of God's pedagogy revealed in the history of Israel and Edom, we have presented a reconstruction of prophetic proclamations concerning both lsrael and the neighboring nations which were personified by Edom. Although the prophets focused their attention mainly on Israel and Judah, they knew that Yahweh was the Lord of all the nations and no nation remained outside His judgment. What He condemned and punished in His nation, he also condemned and punished in other nations. We have come to a conclusion, that in the analyzed prophetic texts there are also, apart from the foretelling of Edom's punishment, prophetic appeals for Edom's participation in the Messianie salvation. The Holy Bible analysis, especially the analysis of the prophetic book on Edom that we have presented, points to a gradual rise of the chosen nation's awareness of the fact that God loves all men. This plays a significant role in God' s pedagogy revealing different aspects of God' s love, on one band foretelling Edom' s punishment and on the other: its salvation.
Wierność Torze wiernością Bogu w świetle Deuteronomium
Authors: Jasnos Renata
Published: July 2022

Il tema della fedelta nella visione deuteronomista non costituisce un argomento a se stante, alla quale vengono dedicate alcune della pericope, ma viene iscritta nei testi di diverso carattere. Dio e presentato come fedele, invece nella prospettiva storica si percepisce prima di tutto l'infedelta passata d'Israele. E proprio per questo, che la fedelta diventa una sfida per il popolo eletto. Nel contesto del patto essa viene espressa nella lealta, che vuol dire rimanere saldamente legati a Dio. La legge cioe la Torah che Mose insegna, diviene dunque l'indicatore della fedelta, della fedelta ancorata nell'alleanza. Per il fondamento di fedelta cosi compresa si trova nel precetto di amore per Dio. Nel Deuteronomio, che ha un carattere parenetico, Mose e presentato come colui che si rivolge ad Israele col grande ardore e attraverso gli ammonizioni e gli insegnamenti lo richiama alla fedelta.
Wierność Bogu w diasporze i wśród prześladowań według Księgi Daniela
Authors: Parchem Marek
Published: July 2022

The intention of the Book of Daniel in its historical setting is to exhort and console the faithful Jews in the face of persecution. The content of the exhortation is complete fidelity to God, even at the risk of death. The context of fidelity, however, is different in the two parts of the Book of Daniel. In the tales (Dan 1-6), the context is the service of the Gentile kings. Fidelity to God is shown by the observance o f the peculiar Jewish laws: Daniel 's refusal to eat the king's food (Dan 1), the three Jewish youths do not worship the golden statue (Dan 3), Daniel prays to God three times a day (Dan 6). In the visions (Dan 7-12), the context is confrontation with pagan power. The faithful Jews are persecuted by Antiochus Epiphanes. The maśkilim, "the wise", are to lay down their lives. The death of the martyrs, however, is not in vain. They are the ones who are purified. In Dn 10-12 the specific hope is offered which involves the resurrection ofthe dead. The salvation of the faithful Jews involves their resurrection and exaltation in an afterlife. The risen maśkilim, "the wise", are associated with the angels. The faithful community will share the power of the heavenly holy ones and the wise teachers shine with them in eternal life.
Psalm 110 jako przykład teologii kapłaństwa w Psałterzu
Authors: Tułodziecki Tomasz
Published: July 2022

Dass Psalm 110 zur Gruppe der Königspsalmen gehört, ist längst anerkannte Tatsache. Auch sind sich die Exegeten weitgehend darüber einig, dass er die Situation der Thronbesteigung schildert. Die Meinungsverschiedenheiten beginnen schon, wenn es um Fragen der Datierung oder des historischen wie religionsgeschichtlichen Hintergrundes und Zusammenhanges geht. Hinsichtlich der Datierung umfassen die gegebenen Antworten bekanntlich den Zeitraum von der frühen Königzeit bis zur makkabäischen Epoche. Der Psalm könne auf die Inthronisation Davids, Salomos oder sogar Simon gewidmet worden sein, vielleicht sogar auch auf die Amtsübernahme des künftigen Messiaskönig hinweisen. Kurzum, der Psalm bittet viele Möglichkeiten von Antworten, die allerdings in keinem Falle ein einer ganz bestimmten Situation einfügbares Bild ergeben. Dass der Psalm 110 gleichzeitig dem König und dem Priester gewidmet ist, es scheint, die messianische Erklärung die wahrscheinlichste zu sein.
„Strzec” (šmr) słów Przymierza – deuteronomistyczny model posłuszeństwa słowu Boga
Authors: Lemański Janusz
Published: July 2022

Uso della radice šmr nel Deuteronomio permette di vederlo come un termine tecnico per esprimere la realta riguardo all'alleanza sia da parte di Dio, sia da parte del popolo eletto. La radice descrive sopratutto lo sforzo per trasmettere la legge divina ed osservarla in prattica.
Słowo Boga w słowach Jezusa
Authors: Tomaszewski Tomas
Published: July 2022

In Gv 10,34-35 Gesu, che e la Parola, si appella alla testimonianza della parola divina contenuta nella Scrittura. Questo richiamo viene rafforzato dalle due frasi: ego eipa (10,34) e ou dunatai luthenai he grafe (10,35). Quindi la Scrittura non puo perdere il suo valore neppure la sua importanza, e quello che e scritto deve essere accolto, poiche dietro il testo sacro si trova l'autorita di Dio stesso. L'argomentazione di Gesu in questa discussione e tipicamente rabinica. Gesu dimostra che non puo essere considerato bestammiatore per il fatto che chiama se stesso figlio di Dio. La sua relazione con Dio (di ascolto, obbedienza ed amore) e ancora piu profonda di quelia in cui si trovano coloro che in Sal 82,6, grazie all'ascolto della parola divina, vengono chiamati "dei''.
Słowo Boże i człowiek
Authors: Moysa Stefan
Published: July 2022

L'autore affronta la questione delła relazione tra la parola divina come parola rivelata e la parola umana come incarnazione della parola di Dio. Vengono presentate diverse dimensioni della comunicazione tra Dio e l'uomo attraverso la parola divina. Si sottolinea il carattere personale di questa relazione, che conduce l'uomo alla comunione con Dio. Grazie alla presenza attiva dello Spirito Santo, la parola di Dio continua a parlare anche oggi alla Chiesa, all'uomo e al mondo.
"Schizma Samarytan" - Spór o władzę nad Judą i Jerozolimą
Authors: Tułodziecki Tomasz
Published: July 2022

Als klassische Beispiel für die religiöse und politische Aufspaltung des nachexilischen Israels wird meist das sogenannte “Samaritanische Schisma” angesehen. Auffällig ist eine Diskrepanz in der gegenwärtigen Forschung: Viele Exegeten und Historiker sehen den Hintergrund der Schisma in der Auseinandersetzung zwischen Juden und Samaritanern gleich nach den ersten großen Ruckwanderungswellen aus dem Exil (520 v. Chr.) Ein Zeugnis dafür waren die texte wie 2 Kön 17,24-41; Esr 4,1-7; Neh 2-6. Eine andere Gruppe der Forscher, die historisch die spezielle Geschichte der Samaritaner zu rekonstruieren will, versucht diese Texte mit dem spätem Abtrennung zu verbinden. Sie sehen die Ursachen der Schisma vor allem im Bau des Heiligtums auf dem Garizim in der spätpersichen oder frühhellenistischen Zeit (330 v. Chr.) oder noch später: in der Zerstörung des Garizim-Tempels durch Johannes Hyrkan (128 v. Chr.).
Władza przekazana uczniom (Mt 28,16-20)
Authors: Rosik Mariusz
Published: July 2022

Sembra ovvio, che alla fine del suo vangelo (Matt 28,16-20) Matteo allude al suo inizio (Matt 1-2). I paralellismi sono sia di carattere letterario, sia quello tematico (il dominio di Dio, la presenza di Dio nel mezzo del suo popolo, l'incontro personale con Gesu, l'adorazione di Gesu e il motivo di Galilea). Uno dei temi principali e il tema del potere esercitato dai discepoli. Cristofania descritta da Matteo serve all'edificazione della Chiesa, che si compone dai discepoli di Gesu. Le analisi fatte dall'autore conducono alla conclusione, che il vero discepolo di Gesu deve essere la persona, che si sottomette al dominio di Dio i rimane sempre nella sua presenza, la persona che ci tiene tanto all'incontro personale con il suo Maestro e si dirige verso "Galilea"- il luogo simbolico, segnato da Cristo Risorto, dove il discepolo deve ,,fare altri discepoli" tramite l'insegnamento e il battesimo.
Źródło i pragnienie. Teologia znaków czasu w służbie prymatu Boga
Authors: Szymik Jerzy
Published: July 2022

L'autore propone una lettura dei segni del tempo post-moderno, i quali parlano di Dio come desiderio dell'uomo e pure come fonte che disseta i suoi bisogni. Si parte dalla discussione sul significato dell'espressione "segno del tempo". Dopo un periodizzamento del tempo contemporaneo vengno identificati i tre segni negativi: l'ateismo agressivo, la sociobiologia e la societa dominata dalla hybris. In seguito- vengono individuati i tre segni positivi: il papato, la morte del Giovanni Paolo II nel2005 e le nuove forme di bene generate dana trasformazione della mentalita moderna. Si conclude con alcuni postulati per la teologia dogmatica.
Nauka o władzy w Księdze Daniela
Authors: Parchem Marek
Published: July 2022

In the Book of Daniel human kingdoms are presented in the context of bistory, especially in the four-kingdom schema (Dan 2 and 7) which depicts the rise and fali of kings and kingdoms. The theme of Dan 1-6 is that human kingdoms are transitory. Gentile kings bring about their downfali by arrogance and idolatry (i.e. Dan 5). The ultimate kingdom will be set up by God. In the Book o f Daniel the kingdom o f G od provides the frame for human bistory. In the end God will establish his kingdom, but for the time being He bas given dominion over the earth to worldly kings. From this perspective, earthly monarchs must recognize God as a sovereign over human kingdoms. If pagan kings do it, the kingdom is restored to them (i.e. Dan 4); if they refuse, the royal power is taken away from them (i.e. Dan 5). In the apocalyptic visions (Dan 8-12) this situation is completely different. Human kingdoms revolt against God. Ali visions contain a review of history prior to Antiochus Epiphanes, focus on his career and predict his fali caused by divine power. Antiochus Epiphanes is portrayed as a symbol o f evil because o f his rebelii on against God, revealed in the desecration of the tempie and the persecution o f the faithful Jewś. As a result, pagan kings and kingdoms will be annihilated and God will show his power.
Zmartwychwstanie, odpłata po śmierci i życie wieczne w literaturze międzytestamentalnej
Authors: Parchem Marek
Published: July 2022

The belief in resurrection, judgment of individuals and reward after death was introduced into Judaism in the context of apocalypticism in the books of Enoch (The Book of the Watchers: l Enoch 22.24-27; The Animal Apocalypse: l Enoch 90,33; The Letter of Enoch: l Enoch 91,10; 92,3; 104,2-6) and Daniel. Especially Dan 12,1-3 was inspired. There was a considerable variety in the forms of the belief in the resurrection of the dead in the intertestamental literature. The hope for resurrection and judgment beyond death was one of the crucial elements of the apocalyptic writings, but was spreading also to other Jewish groups in the second century B.C. (cf. Jubilees 23,31; T. Judah 25,1-5, T. Benjamin l 0,5-1 O; T. Zebulun l O, 1-3). The evidence of Qumran is ambiguous (e.g. l Q H). 4QPseudo-Ezechiel (4Q385) contains a description of bodily resurrection, but it is uncertain whether this document was composed at Qumran. A clear attestation of resurrection is found in 4QMessianic Apocalypse (= 4Q521). The major sectarian documents place great emphasis on retribution after death and eternal life (e.g. lQS; 1Q34; 4Ql81). The belief in resurrection, judgment of the dead, exaltation of the righteous and punishment of the wicked was widespread in Judaism by the first century CE (e.g. 4 Ezra 4,35-42; 7,32-37; 14,35; 2 Baruch 49-51; The Book of the Parables: l Enoch 46,6; 48,10; 51,1-2; 62,15-16; Ps. Sol. 2,30-31; 3,11-12; Sib Or 4,179-182).
Faryzeusze i saduceusze wobec zmartwychwstania
Authors: Wróbel Mirosław Stanisław
Published: July 2022

In the present article the author shows the different attitudes of Pharisees and Sadducees regarding the life after death and resurrection. First he describes the motives and the nature of Pharisaic faith in resurrection in the context of Old Testament, Josephus Flavius sources, and Apocryphal Literature. Then he shows the views of Sadducees who rejected the reality of life after death. At the end he describes novum of the teaching of Jesus about resurrection which can be better understood in the context of His discussion with Pharisees and Sadducees.
Narodziny wiary w cielesne zmartywchwstanie Jezusa z Nazaretu
Authors: Witczyk Henryk
Published: July 2022

For most exegetes - except for a few representatives of rationalism, who deny the existence and activity of God in history - Christophanies fully decided about the role of the apostles in supplying the disciples with the complete faith in Jesus of Nazareth as the resurrected Lord and Son of God. This is similar in the case of reconstructing the “Jesus movement” as well as the history of Christians after His death, where T. Węcławski accepts the model of Jesus as the ideal man and completely free - in relation to other people and God. From the reconstruction of the process of the Pascal faith, Paul and the event near Damascus was described, which occurred only a few years after the crucifixion of Jesus. This is a serious defect- Paul's experience contradicts the principle thesis that is the basis of the sociological and psychological interpretation of the resurrection of Jesus (the thesis of T. Węcławski), which states that there was a triple dissonance as the active cause of the process lasting several decades that elevated and equated the crucified Jesus with God, where in historical reality it was God Himself who remained silent.
Zmartwychwstanie Chrystusa w hymnach chrystologicznych św. Pawła
Authors: Stasiak Sławomir
Published: July 2022

San Paolo per descrivere la risurrezione dai morti di Gesù usa soprattutto il verbo “egeiro”. Raramente adopera il sostantivo “he anastasis”. Questo pero non vale per gl' inni che spesso non furono scritti dall’Apostolo stesso. Abbiamo notato che nei testi provenienti dalla liturgia battesimale (Rom 1,3-4; Ef 5,14) si usa i termini della stessa radice: “anistemi” e “he anastasis”. Mentre “egeiro” troviamo solo in Ef 1,17-23. Nell’inno Col 1,15-20 l’Apostolo ha usato la formula descrittiva per collegare la risurrezione dai morti di Gesù Cristo e quella universale: “il primogenito di coloro che risuscitano dai morti”- “prototokos ek ton nekron” (Col l,18b). Paolo usa anche le immagini metaforiche e della risurrezione. Lo fa usando i termini “esaltare oltremodo” – “hyperypsoo” (Fil 2,9) o “elevare” – “analambano” (1 Tm 3,16). Da questo ricco linguaggio scaturisce l'immagine della risurrezione di Cristo come l’opera di Dio (Rom 1,3-4), o piuttosto l’opera della potenza di Dio (Ef 1,17-23). Gesù è proprio colui che precede tutti i credenti nel ritornare alla vita – “il primogenito di coloro che risuscitano dai morti” (Col 1,15-20). Questa realtà e cosi ricca che può essere descritta come “l’esaltazione oltremodo” (Fil 2,6-11) del Figlio o addirittura “l’elevazione in gloria” (1 Tm 3,16). Tutte e due le espressioni nel senso teologico racchiudono la risurrezione, l’ascensione e il prendere il posto alla destra del Padre (cf. Att 2,33; 5,31; Rom 1,3-4; Ef 4,9-10; Col 3,1). La risurrezione dei morti acquista un nuovo significato nel contesto della liturgia battesimale (cf. Ef 2,1.5-6; Col 2,13). La partecipazione alla resurrezione di Cristo è possibile grazie al sacramento del battesimo (Ef 5,14) che non solo libera dal peccato originale ma anche permette di partecipare alla grazia di Dio.
Widzieliśmy Pana - jak?
Authors: Witczyk Henryk
Published: July 2022

Wprowadzenie
Widzenie Boga w świetle Księgi Psalmów
Authors: Tułodziecki Tomasz
Published: July 2022

Gottes Angesicht schauen heißt in vielen Texten des AT, besonders in den Psalmen: 11,7; 16,11; 17,15; 21,7; 27,13; 36,10; 42,3; 63,3; 140,14. Aber Gott zu sehen, hieß in Israel auch etwas anders als in seiner Umwelt: dazwischen steht das Bilderverbot. Wenn also der Gott Israels sein Angesicht verbirgt, dann bedeutet das unter den Bedingungen der Religion Israels grundsätzlich: es gibt nicht einmal mehr einen Anhalt für das Offenbarsein Gottes. Von Israel verbarg sich Jahwe nicht mutwillig, sondern unwillig, nicht von Anfang an, sondern im Gang der Geschichte. Das ist eine Reaktion auf die Taten des schuldig gewordenen Volkes, das durch Götzenverehrung ganz weit von einzigen wahren Gott entfernt wurde. Diese Schuld wurde vor allem von den Propheten des VIII Jahrhunderts eingeklagt. Seitdem nur der verborgene Gott ist der Retter. Ibn kann man begegnen nur auf dem Weg des Glaubens. Deshalb das Wort „Gottes Angesicht schauen“ heißt vielmehr Gott anbeten und durch Liturgie und Kultus verehren. Das geschieht im Tempel und in der Gemeinschaft der an den einen Gott gläubigen Bruder und Schwestern.
Zobaczyć Ojca w Synu w Ewangelii św. Jana
Authors: Kuśmirek Anna
Published: July 2022

The Fourth Gospel lays great emphasis on seeing, on seeing the work of the Father in the work of Jesus, on seeing the Father's glory, and even on seeing the Father himself in the Son. The article explores the verses in which seeing Jesus include seeing God or Father (J 6,62; J 1,18;12,45; 14,9). The Fourth Gospel limits “seeing God” to Jesus alone (1,18; 6,45-46). His vision of God bas unique character because only the Son has seen the Father. The disciples see Jesus, or God as manifested in and through Jesus (14,9). Johannine concept of seeing operates on two different levels. The first is that of physical seeing experienced by those who actually saw Jesus and works he did. The second level is that o f spiritual seeing, or faith. Some who physically saw also went on to see by responding in faith that means seeing involves faith to the revelation of God in Jesus Christ. To see the Father in the Son is to see the Son and so to come to perceive or understand their relationship and their unity.
Poszukiwanie i widzenie Boga w życiu i nauczaniu świętego Augustyna
Authors: Eckmann Augustyn
Published: July 2022

Il punto di partenza per il pensiero teologico di sant’Agostino e la filosofia. Nelle sue ricerche lui attinge dal pensiero greco (soprattutto da Platone ), poi dalla Sacra Scrittura e dai lavori dei precedenti filosofi cristiani, e in fine dalla sua propria esperienza. Come materia principale delle sue considerazioni egli prende Dio e l’anima. In questo modo le sue richerche filosofiche hanno un carattere religioso. Il motivo per cui Agostino limita le sue indagini a questi due punti proviene dal fatto che lui cerca la verita, e cioe Dio che fa fe lice l’anima com e la parte piu im portante e piu buona dell’uomo. Sant’Agostino considera l’uomo nella sua condizione umana, la quale si carattenzza di una frattura interiore nella sua ricerca della felicita, consistente nella contemplazione di Dio. La fe lici ta dell’uomo viene non dal stesso cercare la verita, ma dal possederla.
Motyw „próby” jako element procesu wychowywania w tekstach Pięcioksięgu
Authors: Lemański Janusz
Published: July 2022

The notion of “trial” as an element of the bringing up of Israel. In this article we have tried to prove the thesis that the notion of “trial” derives from Deuteronomy. The “trial” was then combined with another metaphoric motive which depicted the relationship between JHWH and Israel as the relationship between father and son. From the canonic point of view, Israel did not stand up to the trial. Postexilic theology chose Abraham to be a positive example of going through the trial as he represents hope for the future.
Dawid i jego synowie. Wychowawczy i polityczny dramat na dworze królewskim
Authors: Dziadosz Dariusz
Published: July 2022

A comprehensive series of traditions about the succession of the throne (2 Sam 13-20; 1Kgs 1-2) belongs to the more representative parts of the biblical history of king David and is simultaneously one of the most beautiful parts of the Hebrew prose. This part of the Bible provides an extremely varied and complex tale with full intrigue and contrived fight for power at the royal court. Important is also the theme of the personal relationship of David with his sons. The history of the son of Jesse and his descendants, described in 2 Sam 13-20; 1 Kgs 1-2, may indeed used as a biblical illustration of extraordinarily important problem of the good upbringing and education of the younger generation. The evolution of the respectful relationship between parents and their offspring, the selection of appropriate methods and patterns of parental love, and the various types of difficulties accompanying the process of education are a common theme of many biblical texts. These traditions not only analyze the theological and existential ground of human relationships, but also formulate specific indications for the upbringing valid in any time and circumstances.
Biskupia troska św. Augustyna o wychowanie i wykształcenie kapłanów
Authors: Eckmann Augustyn
Published: July 2022

Future priests should want the good of the faithful and of the Church. In the “monasterium clericorum”, common prayer was deemed the superior religious practice. Also meals were eaten together and the seminarians went to bed at the same time. Applying to the Episcopal seminary, a candidate committed himself to voluntary poverty. The bishop taught clerical students to love loneliness and to become virtuous – especially to have the virtues of love,obedience, justice, prudence, and first of all, humility. Manual work and studying were also obligatory. The bishop formulated his recommendations on the reading of classical authors in three works: “De ordine”, “Epistola ad Dioscorum” and “De doctrina Christiana”. Reading classical authors prepares seminarians for the study of Holy Scriptures and works by Christian writers.
Upbringing in the Book of Daniel – the Ideal of a Young Jewish Man According to Daniel 1:3-7
Authors: Parchem Marek
Published: July 2022

Opowiadanie w Dan 1 przedstawia Daniela i jego towarzyszy, którzy deportowani przez Nabuchodonozora do Babilonu mają w trzy lata uczyć się „pisma i języka Chaldejczyków”. Ta babilońska edukacja młodzieńców żydowskich ma na celu wychowanie lojalnych dworzan, którzy będą służyć królowi. W Dan 1,3-7 zostają ukazane predyspozycje młodzieńców umożliwiające im pobieranie nauki – zarówno fizyczne (brak jakiejkolwiek skazy, piękny wygląd), jak i intelektualne (mądrość, wiedza, inteligencja). Temat edukacji młodzieńców żydowskich pojawia się w Dan 1 w kontekście zachowania tożsamości narodowej i religijnej Żydów żyjących w diasporze, a więc z dala od ojczyzny, oraz w obcym pogańskim środowisku. Autor Dan 1 akceptuje możliwość „pogańskiej” edukacji Żydów, ale pod warunkiem że pozostaną oni wierni Bogu i narodowym tradycjom. Postać Daniela jest ukazana jako ideał – wzorzec do naśladowania – Żyda, który mimo pogańskiego wychowania pozostaje wierny Bogu. Tego rodzaju „model” postępowania staje się bardzo aktualny w czasach ostatniego redaktora Księgi Daniela z czasów machabejskich, gdy podstawowym problemem było zachowanie swej odrębności narodowej i wierności Bogu wobec nasilającej się hellenizacji.
Niewystarczalność Prawa w wychowaniu według Listu do Galatów
Authors: Stasiak Sławomir
Published: July 2022

St. Paul in his Letter to the Galatians does not criticise all the stipulations of Law. He pays attention only to the works required by the Law and rejects them as insufficient for the proper education of the Christians. Considering this insufficiency of the Law, St. Paul claims that it was based on inheritance and not on the promise given to Abraham (3:16). The Law was limited and served as an educator (3:24-25). So, the purpose and the way of education is the Gospel of Christ (1:6-9) which the Apostle received directly  from the Resurrected (1:12) and then presented to the most influential people in Jerusalem, thus acquiring their acceptance (2:1-2). Incarnation of the Son of God (4:4-5), crucifixion and death of Jesus (2:19-21, 3:1, 6:14) and the descent of the Holy Spirit (4:6) are the three essential elements of Paul’s Gospel. Another crucial constituent of education according to the Letter to the Galatians is faith (2:16), and more precisely, the obedience of faith (3:1-5), which in no case can be connected with the stipulations of Law.
Optymalny system formacji chrześcijańskiej w Polsce
Authors: Mąkosa Paweł
Published: July 2022

Due to dynamic cultural changes and related religious transformation there are many attempts to create adequate system of Christian formation in Poland. Such formation should include both the teaching of religion in schools and catechesis realized in the parish. Teaching religion in schools is an irreplaceable form of catechesis, but should be complemented by a parish catechesis. Religious education should focus on the dialogue between faith and culture and above all strengthen the cognitive dimension of catechesis. The parish catechesis should place particular emphasis on Christian initiation and preparation for the sacraments. Only the complementary model of Christian formation involving religious education in school and catechesis in the parish gives hope for the effectiveness of formation.
Dramat ojcowskiej miłości (Łk 15,11-32)
Authors: Muszytowska Dorota
Published: July 2022

The parable of the father and his two sons in the Gospel of Luke (Luke 15:11-32) makes part of a series of parables depicting the attitude of God toward sinful man. It is the attitude of seeking, concern, love, and joy in the presence of which nobody, even the greatest sinner, is excluded. The present article focuses on that attitude by exposing relationships between father and his two sons. Despite the fact that the narrative presents the events from the perspective of the sons, the father can be considered the main character of the parable. The story of the sons shows the drama of father’s love which was rejected and misunderstood by them. Both sons lose their dignity by denying their father’s love, but only the younger seems to realize it. The father shows both of them the same love and assures them that in his eyes they have never lost their sonship and they have never been deprived of it. Each of the children has to be re-adopted; each in his own way indicated by the father. The younger has to accept paternal forgiveness which is full of mercy and joy prompted by his return. The elder, on the other hand, has to imitate the mercy and joy offered by the father to his younger son.
„Ja jestem Bogiem, a nie człowiekiem!” (Oz 11,9). Prorocka wizja doskonałej miłości Boga „ojca mającego serce matki”
Authors: Kot Piotr
Published: July 2022

Since the 1960s, in the circles of the so called feminist theology, there has been a strong call for a departure from the androcentric image of God in the exegesis of biblical texts. It initialized a differentiation, very radical at times, into fatherly and motherly features of God. This dualistic approach is evident especially in the aspect of God’s love to the human. However, a thorough analysis of the prophetic texts by Hosea and Isaiah, in which we find the metaphor of God’s motherly love, also leads to a significant observation that these authors never fragment God’s qualities, but present them as complementary: God loves the human with a love that is fatherly and motherly at the same time. God is a perfect being. The Scripture is a testimony of God who is Fullness (see: Col 1:19; 2:9; Eph 1:23; 3:19) and as such he gives himself to the human. Exposed to the effect of the loving God, the human receives a love that in the material world is associated with either male or female features, but which – in itself – is simply divine.
Uniwersalny wymiar miłości Boga według J 3,16
Authors: Kubiś Adam
Published: July 2022

John 3:16 is undoubtedly one of the best known and most beloved verses in all of Scripture. At the same time, when ripped from its literary, historical and theological contexts as it so often is, this verse can become merely a pious, sentimental saying bereft of its true, earth-shaking message. Thus this study provides not only an exegetical analysis of the verse, but also the exposition of its various contexts: literary (the interchange between Jesus and Nicodemus on the entrance into the kingdom of God), historical (the destruction of the Jerusalem temple and the worldwide mission of the early Church) and theological (the OT, NT and John’s Gospel concepts of God’s universal love). God’s love for the world, and the salvific mission flowing from it, are most beneficially viewed from a salvation-historical perspective, as the core Trinitarian outreach in which all are called to take part by putting faith in Jesus.
Tajemnica miłości Bożej w myśli Franciszka Sawickiego
Authors: Mróz Mirosław
Published: July 2022

Rev. Franciszek Sawicki (1877-1952) was a philosopher, apologist and theologian who thoroughly studied the subject of “God’s eternal love”. Assuming that the most elevated expression for describing God are the words “God is love” (1 J 4:8), Sawicki searched for the most appropriate way to express this truth. He worked in the field of philosophy, theology, and direct life experience. His most significant publications on the subject of God’s love are Filozofia miłości (1924), Bóg jest miłością, Caritas w oświetleniu społecznym i moralno-religijnym (1949). According to Sawicki, man’s life consists not only of a natural dimension (what a man is) but also of his personal life (who a man is). The level of “personality” (the notion used by F. Sawicki) includes both the world of sensual nature, as well as the spiritual dimension of personality, where selfdetermination and responsibility play a special role. Here man’s social and relational assignment should be stressed. It is on the basis of “the ideal of personality” that Sawicki builds up his relational concept of love. It touches upon the intellectual, emotional, and experiential sphere. God, who is Love himself, gave a man power and enabled him to enter into a relationship of love with his Creator and Saviour. It is “the eternal love of God” that provides daily bread and grants his grace resulting from his wisdom and mercy. Sawicki spots the “gesture” of mercy in the commandment of love, which helps man to decide freely about the subject of his love: God, and, through Him and in Him, another man, his neighbour. God’s mercy is particularly emphasized towards those who betrayed the “plan of eternal love of God”. God’s love, in the act  of salvation brought by Jesus Christ (“the most personal personality”), is always ready to renew the gift of love in the man. On the other hand, man’s answer should be full of gratitude for “new life” and the renewal of love. It should abound with with acts of mercy towards those who need love, crushed by the burden of “their way”. This way Sawicki sketches the providential plan of the eternal love of God who uses its power to solve the problem of evil and suffering.
Rozumienie śmierci w nauczaniu Ojców i Pisarzy Kościoła
Authors: Kasprzak Dariusz
Published: July 2022

The patristic view of death arose from the Greek anthropological philosophy. According to the ancients, man was made up of soul and body. Despite the Greek dualism, the Old Testament comprehensive approach to man meant that we are not two different, united natures, but rather a single, unified person. In early Christian writings man was portrayed as a living soul which after death awaits the resurrection of the body. Death was described as the major break in human nature . It is the “first death”, i.e. the physical one. Fathers of the Church gradually introduced to their explanation of death the elements from the Old Testament. They maintained that death was the result of Adam’s sin, and it was caused by the devil’s jealousy of man. They didn’t pay too much attention to the message of the New Testament, i.e. to the Jesus’ Sacrifice which expiated our sins and redeemed us from the course of the law. Their teaching was rather aimed to inspire the faith in the resurrection of bodies and in eternal life with God, by the use of a Christian version of consolatio mortis. Christians buried their dead what expressed their hope for the resurrection of believers laid in eternal sleep. The inscriptions found in the catacombs clearly illustrate this hope.
„Idź i pracuj w mojej winnicy” (Mt 21,28). Praca w przypowieściach Ewangelii synoptycznych
Authors: Podeszwa Paweł
Published: July 2022

Parables occupy a significant place in Jesus’ prophesizing and teachings about the Kingdom of God. One of their characteristic traits, as a literary genre, are references to Jesus’ and His listeners’ daily lives. The article presents the analysis of the synoptic parables focused on human work. The material has been divided into two major parts. The first one analyzes the occupations referred to in the parables and the type of work they involve. The second one reflects on the elements of labor law, in particular the employment contracts and related remuneration. The analyzed parables constitute a unique kaleidoscope of occupations existing in the society of the time. Among them, of particular prominence are those connected with land cultivation and farming, such as farmer, sower, harvester, gardener, vineyard keeper and shepherd. Moreover, Jesus’ parables include other occupations such as fisherman, manager, judge, merchant, and banker. Jesus also refers to jobs and tasks such as : guarding and opening the doors (doorkeeper), preparing a feast, waiting tables, taking care of the house, making bread dough, tower building, playing dance music at weddings, wailing and lamenting at funerals. Drawing on Jesus’ parables, one can also notice a wide range of different categories of people who performed particular jobs and tasks. A reference is made to a field owner, vineyard owner, house owner, manager who on behalf of the host administers goods, lease holders, hired and seasonal workers and servants (slaves). The parables also show us the ways of providing reward for work. Servants often performed their duties in exchange for accommodation and food; lease holders in exchange for profit sharing, whereas hired and seasonal workers in exchange for a fixed remuneration. Should the Bible be seen as a specific album presenting photographs of working people, then Jesus’ parables are undoubtedly of particular interest.
Sprawiedliwość Syna według Listu do Hebrajczyków
Authors: Malina Artur
Published: July 2022

The study concerns the fi rst mentions of the righteous kingdom and the love of justice in the Letter to the Hebrews. The meaning of the analyzed terms is built by their author on the comparison between Son’s immutability and His superiority to the nature and position of angels (1:8-9). Son’s love of justice is not limited to His passion and death, but is manifested through everything that preceded His anointing as the King of justice. This manifestation makes Him the example of the justice that the Christian are called to exhibit in their lives.
„Wy jesteście świadkami tego!” (Łk 24,48). Koncepcja świadectwa w Ewangelii Łukasza
Authors: Nyk Piotr
Published: July 2022

The present article deals with the studies of testimony in the Gospel of Luke, focusing on the testimony of the disciples of Jesus. In the introduction the author outlines the theme of testimony in the double work of Luke-Acts as compared to other New Testament writings, and explains the meaning of giving testimony and being a witness according to the Third Evangelist. The exegetical study of texts, describing the missionary activity of the disciples in Luke shows that they were acting as witnesses in several stages. In the first stage the Twelve are witnesses sent by Jesus to proclaim the kingdom of God in Galilee. The second stage is the testimony of the seventy-two disciples sent on a mission to proclaim the kingdom of God in Samaria and Galilee. The radicalism of the requirements resembles the radicalism of Jesus’ life, and yields the special character of the disciples’ testimony. The object and the quality of the disciples’ testimony are changed after the Easter events. The disciples have to reckon with persecution, which turned into an opportunity to give testimony inspired by the Holy Spirit. The missionary commandment given by the Risen Lord, being simultaneously a testimony commandment, is preceded by the empowerment of the disciples with supernatural gifts from the Risen Lord, and conditioned by acceptance of the Holy Spirit. The object of disciples’ testimony after Easter will be the passion, the death, and above all the resurrection of Christ based on the prophecies of the Old Testament, and conversion with forgiveness of sins in His name. The testimony of the apostolic community of disciples would be taken from Palestine to all nations on Earth.
Dai frammenti alla storia. Introduzione al Pentateuco
Authors: Napora Krzysztof
Published: July 2022

Recenzja książki: Germano Galvagno – Federico Giuntoli, Dai frammenti alla storia. Introduzione al Pentateuco (GRAPHÉ 2; Torino: Elledici 2014). Ss. 416. 22 €. ISBN 978-88-01- 04715-8
Świadectwo Boga Ojca o Jezusie w Ewangelii wg św. Jana
Authors: Kręcidło Janusz
Published: July 2022

The article addresses the issue of the witness of the Father about Jesus in the Fourth Gospel. The topic is inscribed in the very essential theological message of the Gospel of John, according to which Jesus is the Messiah and the Son of God revealing the Father to the world. In two units of the Fourth Gospel (5:1-47 and 8:12-20) Jesus invokes the witness of the Father in order to prove his divine status. In the first passage Jesus argues that the witness of the Father about him is expressed by the witness of the people (John the Baptist), by Jesus’ works, and by the Scriptures. In the second passage he claims that the Father’s witness authenticates his divine origins, and that thanks to his status as the Son of God he is not subject to human judgment. In a third passage (12:20-36) examined in the article the voice of the Father coming from heaven gives the explicit witness confirming Jesus’ divine status and mission. The motif of the witness of the Father is strictly connected here with the theme of the salvific activity of Jesus in the world as a means of increasing the glory of God.
Świadectwo w argumentacji za wiarygodnością chrześcijaństwa
Authors: Mastej Jacenty
Published: July 2022

The aim of the article is to demonstrate the significance of testimony in the argumentation for the credibility of Christianity. The issue was presented in five paragraphs. First, the need for the necessary grounds for the credibility of Christianity were laid out. Second, faith as a personal experience of the encounter between men and God is presented. Third, the ecclesial character of testimony is expounded upon. Fourth, a section deals with the issue of recognizing the testimony. Fifth, the motivational value of testimony is considered. Taken together, the analysis demonstrates that Christian testimony, a fruit of living faith, is a sign for the world, pointing to the person of Jesus Christ. Christian lifestyle begs the question about the motives of Christian behavior and is the starting point in martyrological argumentation for the credibility of Christianity.
Prorok jako świadek (Jr 23,16-22)
Authors: Jaworski Piotr
Published: July 2022

This article deals with the subject: “prophet as a witness”. The Bible portrays a prophet as a messenger speaking in God’s name and announcing His word. However, he is not merely a neutral reporter, but the witness of received revelation. A witness is a person who has participated in some event personally and therefore can confirm what he or she saw and heard. These two elements of witness in the prophet’s mission are pointed out by Jeremiah. His oracle in Jer 23:16-22 deals with false prophets, whose own visions proclaim themselves as coming from God. Meanwhile, the true prophet is following quite a different path. He participates in “the council of Yahweh”, experiencing divine revelation (conf. v. 18), and then testifies to what he has seen and heard (conf. v. 22). Therefore, such a prophet is truly the witness of God and His word.
Świadectwo Pism o Jezusie w Ewangelii Janowej
Authors: Nalewaj Aleksandra
Published: July 2022

The subject of the present study is the words of Jesus presented in John 5:39: “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about Me.” A larger apologetic speech of Jesus constitutes the immediate context of this statement; within the structure of the Fourth Gospel this discourse follows the description of the healing of the paralytic at the Bethesda Pool (cf. John 5:1-47). The monologue is the response of Jesus to certain Jews who strongly objected to his activity during the Sabbath day and to Jesus’ likening himself to the Father. Exchanging arguments in his own defence, Jesus quotes the testimony of the Scriptures. Investigation of the Old Testament texts clearly points to Jesus, and thus His claims to take action on a holy day are fully justified.
Błogosławieństwo wiary. Od posłuszeństwa Abrahama do wiary Piotra i Kościoła
Authors: Kubiś Adam
Published: July 2022

Recenzja: Review: Ks. Henryk Witczyk, Błogosławieństwo wiary. Od posłuszeństwa Abrahama do wiary Piotra i Kościoła (Kielce: Jedność 2015)
Boże miłosierdzie jako źródło chrześcijańskiego nonkonformizmu (Rz 12,1-2[8])
Authors: Gieniusz Andrzej
Published: July 2022

The article discusses the content of Rm 12,1-8 and its function in the entire argument of the Letter to Romans. lt argues that the first two verses o f the passage (Rom 12: 1-2) offer under the headline of God's mercy a summary of the previous theological content of the Letter (chs. 1-11) and at the same time serve as a foundation (propositio) for all the moral teaching of the subsequent chapters, while vv. 3-8 present the first practical example of the response to God's mercy in the internal life of a Christian community. The paradoxical and, according to the human standards, incomprehensible logic of God's merciful ways in dealing with humanity turns out to be both the source and the paradigm of any Christian moral life. His mercy, in fact, enables and calls believers to serve God "logically", i.e. to present themselves as a living sacrifice and ,,not to be confonned to this world".