bluuebunny/crossref_metadata_2025 huggingface dataset:
Dlaczego Abraham uwierzył Bogu (Rdz 15,6)?
Authors: Lemański Janusz
Published: July 2022

Having seen prophesy of the Promised Land been fulfilled (Gen 12-14), Abraham experienced the faith crisis due to a lack of offspring. Yet once again he answered with trust in the Word o f God, and i t bas been reckoned to him for righteousness (Gen 15,6). The following chapters (Gen 16-22) present the fulfillment of the promise o f heir. The faith of Abraham will come to perfection at the trial, as it is seen in Gen 22. In sucha context, words o f the narrator in Gen 15,6 are the turning point in the growth of his faith.
Szczęśliwa, która uwierzyła (Łk 1,45)
Authors: Adamczewski Bartosz
Published: July 2022

In the Gospel scene of the Visitation Luke hints at three basie aspects ( or better to say: levels) of Mary's faith. The first one is the "parental" faith ofthe Virgin, believing that she has really become pregnant - the words of Elisabeth are for Mary the first clear evidence of this fact. The second aspect is the "theological" belief that Mary's Son will be the Messiah and the divine Deliverer of all the oppressed God's people. And finally, the "model" faith: all the disciples of Christ should imitate Mary's total and active obedience to the Word ofthe Lord, which can be transmitted somehow or other. All these aspects shape the Lucan picture o f Mary as new Abraham of the new epoch of the history o f salvation.
"Wszystko możliwe dla wierzącego" (Mk 9,23)
Authors: Malina Artur
Published: July 2022

La confessione e la domanda del padre manifestano due dimensioni complementari delia fede. Da una parte, la fede e un atto urnano - ił padre prima la professa: «Credo ». Dall'altra parte, essa e un necessario don o che compieta e sostiene l'imperfetto atto umano - il padre chiede a Gesu: «Aiutami nella mia incredulita!». L'esorcismo riuscito dimostra che il padre ha interpretato adeguatamente le parole di Gesu: «Tutto possibile per chi crede», riconoscendo in esse l'esortazione rivolta a lui. Gesu quindi non si presenta come modello del credente, ma chiama chi prega alla fede. L'esorcismo prova il compimento della domanda de l padre, manifestando il ruolo irrepetibile di Gesu nella relazione degli uomini con Dio. Gesu conferisce un aiuto divino agli uomini nella loro fede. La sua relazione filiale con il Padre costituisce un fondamento di questo suo agire. Alla relazione perfetta corrisponde l'unione della sua volonta con la volonta di Dio, che si esprime nella preghiera. La preghiera di Gesu e il modello per formare la relazione di ogni uomo con Dio.
Zawierzyć życie Bogu - wiara Hioba i Koheleta
Authors: Popielewski Wojciech
Published: July 2022

Un des thèmes majeurs de la réflexion des livres sapienciaux est la vie de l'homme. Dans un certain sens on trouve ici une forte foi dans l'homme, la confiance dans ses capacités de comprendre les règles du monde créé. On se basant sur sa raison l'homme est capable de découvrir sa propre voie vers la félicité. En plus, l' expérience en donne témoignage. Cette vision optimiste et simplifiée de l'homme et de sa vie a été mise en doute par les livres de l'Ecclesiaste et de Job. Tandis que le premier discute avec les capacités naturelles de la raison en tant que la facteur suffisant pour aboutir à la félicité, Job conteste la foi dans les règles de l'expériencecomme l'unique méthoded'expliquer le sort de l'homme, surtout sa souffrance. L'un et l'autre s'ouvrent à Dieu dans lequel il y a tout ce qu'on ne peut pas expliquer par la raison ou trouver dans les généralisations de l' expérience. Le mystère qu'est Dieu peut, seul, expliquer ce qui est inexplicable dans les catégories purement naturelles.
Wiara w Pismach Janowych
Authors: De la Potterie Ignace
Published: July 2022

Ignace de la Potterie in his artide underlines the importance of the reality of faith in the Johannine writings. The autbor ofthe Fourth Gospel uses the verb "to believe" in different expressions in order to show the dynamism of faith. By hearing the word of God, seeing and contemplating it the believers are able to walk on the way of faith in Jesus as Messiah and Son of God.
Abraham - początek nowej wspólnoty (Rdz 12,1-4a)
Authors: Lemański Janusz
Published: July 2022

La posizione contestuale del racconto sulla vocazione d’Abramo (Gen 12,1-4a) indica, che doppo una rottura avvenuta in Gen 11,1-9 e dopo un racconto sulla discendenza di Sem (Gen 11,10-32), si comincia un nuovo inizio della storia di salvezza. L’analisi retorica permette di vedere nella pericope un’inclusione (hlk vv. 1.4a) ed uno sviluppo climactico in tre passi. Il primo è la vocazione di Abramo, che significa abbandonare la comunità famigliare i muoversi verso un futuro ancora non definito con una precisione (v.1: andare da...verso), alla quale Abramo risponde con il suo andare, ma dimostrando una piccola disobbedienza (Lot). Il secondo sono le promesse basate su due radici gdl (essere grande) e brk (benedire). L’ultimo prende alla fine la forma di un sostantivo, introducendo così il terzo passo, che riguarda il tema di benedizione di chi benedice Abramo e maledizione di chi disprezza il patriarca (v.3). Sia il termine gôy, che riguarda la discendenza d’Abramo, sia il contenuto della promessa in v. 3, cipermette pensare alla creazione di una uova comunità dei credenti che va ad oltreppasare i limiti di una famiglia, per la quale Abramo diventa un inizio, un esempio, ed una fonte di benedizione.
"Nie tak ma być wśród was" (Mk 10,43). Model pierwszeństwa w Kościele
Authors: Malina Artur
Published: July 2022

La riflessione sulla questione dell’autorità nella Chiesa non può prescindere dalle parole di Gesù: «Fra voi non è però così; ma chi vuol essere grande tra voi si farà vostro servitore» (Mc 10,43). Il desiderio dei discepoli di occupare i primi posti nella gloria di Gesù corrisponde alla loro posizione privilegiata durante la sua attività pubblica. Tuttavia, essi devono tenere conto del compimento della sorte del Figlio dell’uomo. L’aspirazione ai primi posti deve condurre al desiderio del servizio ai discepoli fino al sacrificio secondo il modello di Gesù.
Tożsamość Izraela w świetle Przymierza Synajskiego (Wj 19,3-8)
Authors: Pikor Wojciech
Published: July 2022

L’identità di Israele biblico si basa su due eventi fondamentali per la sua storia: l’esodo e l’alleanza sinaitica. Ambedue i temi vengono teologicamente interpretate in Es 19,3-8, dove nel contesto postesilico si cerca di dare una nuova definizione di Israele. L’interpretazione di questo testo inizia con l’esame del suo contesto letterario, la cui comprensione riguarda anche le qestioni redazionali. Il succesivo esame semantico mette in rilievo l’identità del popolo eletto nella sua dimensione relazionale, vocazionale e dialogica. Infine si interroga il rapporto tra Israele nato nell’alleanza sinaitica e la Chiesa fondata nell’alleanza di Cristo.
Błogosławieni, którzy są wezwani na ucztę godów Baranka (Ap 19,9). Kościół w Księdze Apokalipsy
Authors: Popielewski Wojciech
Published: July 2022

The Church, gathered by liturgy, is a community of suffering (cf. 1.9). The time of the origin of the Revelation was the time when Domitian was ruling. He was not a bloodthirsty persecutor of Christians, yet he was ruthless when faced with lack of respect to himself or his position, and to the state as well. The overall atmosphere of tension and danger felt throughout the Revelation, are all connected with the conflict between the Churches of Asia Minor and the Roman Empire. Accusations of Christians from pagans and Jews partially illustrate this conflict.The community gathered in the Day of the Lord is aware of the presence of the Risen Lord. As the people of the New Covenant in his blood, they praise the Lambs love in a liturgical celebration and they recognize their calling as kingdom, priests to God (1.6). The gathered Church is the community summoned to obey the Word and pass it on. Proclamation and meditation on the Word reveals Gods Mysterium manifested in Christ the Lamb. Christ gathers the community and stands in the center of the Church as the one who speaks. His word penetrates as a double-edged sword and purifies the Church. Gathered around the Risen Lord, who is present in the power and majesty of God, the Church perceives itself as a community called to share the eternal liturgy of the New Jerusalem, in which the temple is the Lord God Almighty and the Lamb (21.22).At the same time as the earth is being liberated from evil, the preparation of the People of the Covenant for the eternal wedding is being carried out. The People of the Covenant, prepared by the Lamb, pass through the history towards the celebration of the eternal wedding in the common and universal Kingdom of God. Sincere Love of God to his people, described by the prophets, is totally fulfilled in the Lambs love, who calls the People of the Covenant his Bride  Spouse and leads them to Gods Kingdom.
Pedagogia i tajemnica głosu Boga (Mk 1,11; 9,7)
Authors: Malina Artur
Published: July 2022

Nel Vangelo di Marco si trovano due dichiarazioni sulla relazione filiale di Gesu con Dio. Queste parole sono introdotte nella narrazione dalle locuzioni: »una voce divenne dai cieli« e »divenne una voce dalla nube«. Il contenuto stesso delle dichiarazioni viene studiato ampiamente e profondamente dagli esegeti. Le introduzioni narrative alle dichiarazioni meritano peró un'attenzione particolare. Lo studio mette in risalto la funzione pedagogica e mistagogica della presenza e dell'attivita della voce divina, sia quella pronunciata da Dio stesso su Gesu, che quella rivolta a Lui da Gesu morente, di rivelare l'identita di Gesu come figlio di Dio e di condurre i discepoli nella sua sequella a partecipare alla comunione divina, indisturbata da tutte le altre voci.
Jezusowe głoszenie Słowa według trzeciego ewangelisty (Łk 4,18n.)
Authors: Mielcarek Krzysztof
Published: July 2022

The article portrays some exegetical and theological features of the text composed by Luke of two short quotations from lsaiah (58,6; 61,1a) Luke shaped it in order to show the figure of Jesus as anointed by the Holy Spirit God's Messenger whose mission is along those of ancient prophets. According to the author of the third gospel the prophecy of ls 61,1f is related to the event of baptism (see Lk 3,21-22), where Jesus was solemnly enthroned in his office ofmessianic messenger. By using the Old Testament promise Luke showed his will of highlighting a prophetic feature of Jesus' life with a strong accent on pneumatology. The character of Jesus' mission is not just spoken words. Jesus' proclamation of salvation works always on two complementary levels: words and deeds (see Ac 10,38). In the same way the third evangelist shows the Gospel spreading out in times o f church activity and in both cases a very important feature of proclamation is an assistanceofthe Holy Spirit (see Lk 4,18f; 5,17; 6,19; 8,46).
Biblia sakramentem miłości Boga i Kościoła
Authors: Bardski Krzysztof
Published: July 2022

In the christian antiquity the word sacrament designated any sacred sign. The Bible can be considered as a sign of the love between God and the Church. In our article we analyze the symbols created in connection with the more-than-literal interpretation ofthe Song of Songs. The different aspects o f the loving relation between the Bridegroom and the Bride have been interpreted by the ancient and medieval commentators in the light of the role that the Bible plays in the relation between Jesus and the Church or Jesus and the human soul.
„Głosić Słowo Boże z mocą” (Dz 4,23-31)
Authors: Nyk Piotr
Published: July 2022

Die literarischen Beobachtungen über den Text des Gemeindegebetes Apg 4,23-31 haben ergeben, dass sein Hauptanliegen in der Bitte um freimütiges Verkünden des Wortes, in den Versen 4,29-30 ausgedrückt ist. Wie das ganze Gebet der Jerusalemer Gemeinde in der Makrostruktur des ersten Hauptteils der Apostelgeschichte einen Wendepunkt darstellt, so muss der Satz "das Wort Gottes mit allem Freimut zu verkünden" als Leitvers des Gebetes betrachtet werden. Rein grammatikalisch gesehen, ist mit dem Leitvers der nächste Vers 4,30 verbunden, der die Begleitumstande der apostolischen Verkündigung naher charakterisiert. Diese Begleitumstände der Predigt bestehen in " Zeichen und Wundern", die von den Aposteln im Namen Jesu getan werden. Somit erweist sich das Predigen des Wortes nicht nur als freimütig, sondern auch als vollmächtig. Sie ist nämlich von Gott her legitimiert und sie schöpft ihre innere Kraft vom heiligen Geist.Die Verortung des Gebetes Apg 4,23-31 in der lukanischen Theologie weist auf seine eschatologische Ausprägung hin. Nach der lukanischen Sicht der Kirchenzeit als einer eminent eschatologischen Situation, in der endgültige Entscheidungen zu treffen sind, erscheint die vollmächtige Predigt im naheren Kontext des Konfliktes mit dem Synedrium als eine Art "eschatologischer Waffe". Zu diesem eschatologischen Gepräge des Gemeindegebetes tragen außer der Anwendung des eschatologisch-mesianischen Psalms 2,1-2 in 4,25-26 auch die für den dritten Evangelisten wichtigen Merkmale der anbrechenden Endzeit wie: Das Erfüllt werden mit dem heiligen Geist, die vollmächtige Predigt des Wortes und die Störungen der kosmischen Ordnung nach der Art des Erdbebens.
Rola Chrystusa – „Słowa Boga” w Kościele i świecie (Ap 19,13)
Authors: Popielewski Wojciech
Published: July 2022

Le livre de la Révélation nous présente toute une théologie de la Parole. Destiné à la lecture dans l’assemblée liturgique le livre parle de la beatitude de celui qui lit et ceux qui entendent les paroles de la prophétie. Premièrement c’est le Christ qui parle aux chrétiens. Dans la première description du Fils de l’homme Jean note qu’il y a un glaive acéré à double traochant qui lui sort de la bouche. Avec ce glaive le Christ, Chef de l’Eglise la purifie et la prépare à la lecture du sens de son histoire. Dans cette lecture c’est lui-même qui est guide par sa présence au millieu de l’Eglise. Par cette présence les avènements de l’historire parlent eux-mêmes et peuvent être compris par la communauté des disciples du Christ. Finalement le même glaive à deux tranchants sera l’instrument de son jugement final. Le Christ qui porte le nom la Parole de Dieu est présenté comme celui qui acheve son suvre de la Parole engagée dans l’histoire de l’homme. Son jugement est consideré non seulement comme l’acomplissement des paroles de Dieu mais aussi comme le point final de son engagement dans les avènements de l’histoire de l’homme et du monde.
Ofiary biesiadne jako przykład rozwoju rytuału ofiarniczego w Starym Testamencie
Authors: Lemański Janusz
Published: July 2022

Una varieta delle traduzioni riguardo i sacrifici zebah selamim viene causata soprattutto dall'oscura etimologia della radice slm, ma poi anche da vari efetti causati dal sacrificio stesso. Nell'articolo viene analizzata la proposta di l. Cardellini di vedere lo sviluppo dei cosiddetti sacrifici di pace come uno processo evolutivo. Nelle conclusioni si indica le affinita tra l'oferta di pace e quella di Gesu Cristo celebrata nel Banchetto Eucaristico, visto come ultima tappa di tale sviluppo.
Eucharystia. Ogień i Duch
Authors: Tronina Antoni
Published: July 2022

Misterium Eucharystii stanowi dopełnienie wszystkich tajemnic ziemskiego życia Jezusa. Co więcej, zamyka ono całe objawienie biblijne, którego bogata symbolika znajduje tu swoje ostateczne wyjaśnienie. W tym sensie Eucharystia jest "szczytem i ośrodkiem" wszystkich sakramentów, jak stwierdza soborowy Dekret o działalności misyjnej Kościoła (Ad gentes, 9). W naszej refleksji chcemy się zatrzymać nad symboliką ognia w interpretacji największego spośród ,,misteriów światła". Tajemnicą światła nazwał Jan Paweł II "ustanowienie Eucharystii, w której Chrystus ze swym Ciałem i Krwiąpod postaciami chleba i wina staje się pokarmem, dając aż do końca świadectwo swej miłości do ludzi, dla których zbawienia złoży siebie samego w ofierze" (RVM 21). Zwrot aż do końca w słowach Listu apostolskiego Rosarium Virginis Mariae każe nam skupić się przede wszystkim na scenie umycia nóg uczniom na Ostatniej Wieczerzy (J 13,1nn).
Świątynia jerozolimska jako znak jedności religijnej i politycznej monarchii Izraela
Authors: Tułodziecki Tomasz
Published: July 2022

Die Einnahme des isolierten Stadtstaates Jerusalem durch David war zunächst nicht mehr als ein Akt politischer Klugheit mit religiösen Folgen. Als nach einigen Jahren der Königsherrschaft über Juda in Hebron auch die Nordstämme David die Königswürde antrugen, musste er bei der Wahl einer neuen Hauptstadt darauf bedacht sein. Jerusalem wurde als sein Eigentum zur „Davidsstadt“ (2 Sm 5,7.9). Aber die eigentliche Bedeutung für Israel gewann Jerusalem erst durch den nachfolgenden, ungleich ungewöhnlicheren Akt Davids: die Überlieferung der Lade nach Jerusalem. Damit wurde für das ganze Volk einziges, legitimes Zentrum der Religion und Politik erschaffen. Für die Redaktoren der Deuteronomistischen Geschichtswerk dieser Tat Davids wurde als die Erfüllung der Wille Gottes beurteilt: Es gab nur eine heilige Statte, die der Herr Gott für seinen Namen erwählt hat. Und es war Jerusalem (Dtn 12). Den dtr Redaktoren zufolge ist der JHWH-Kult von allen nichtjahwistischen Elementen freizuhalten. An diesem Maßstab werden alle Nachfolger David gemessen und zumeist verworfen. Die Beispiele des Königs Salomo (l Kön 11,1-13) und Jerobeam I (l Kön 12,26-32) zeigen ganz deutlich welche Folgen die Ignorierung dieses Gesetzes hat. Unter ihrer Herrschaft kommt es in Israel zu Verehrung anderer Gottheiten neben JHWH (Salomo) und entstanden die nichtlegitimen Kultstatten wie Betel und Dan (Jerobeam). Beide Könige haben auch den Kult an den Höhenheiligtümern akzeptiert und gefestigt. Deshalb ist für sie das Eintreffen des Gerichts unausweichlich. In Praxis bedeutet das: die Verwerfung der Dynastie und dauernde Zerfall Israels als politischen und religiösen Einheit (1 Kön 12,1-20).
Wspólnotowy charakter ofiary Jezusa jako arcykapłana Nowego Przymierza
Authors: Szlaga Jan B.
Published: July 2022

L'autore cerca di ricostruire l'immagine di Gesu Cristo, come sommo sacerdote nella Lettera agli Ebrei. Per dimostrare la novita del sacerdozio di Gesu viene presentata prima la vocazione sacerdotale di Cristo, poi la Sua unita con il popolo di Dio, e in fine l'efficacia del Suo sacrificio, grazie a cui nasce e vive una nuova comunita della nuovaalleanza.
Nadzieja Zbawienia dla wzywających imienia Pana (Jl 3,1-5)
Authors: Lemański Janusz
Published: July 2022

La pericope di Gl 3,1-5 viene vista qui come un puncto focale del'intero libro del profeta. Un posto particolare viene occupato dal verso 5, che puo essere una chiave teologica per comprendere il messaggio di Gioele: la salvezza essige da un lato la permenenza nel rendere culto a Dio e da un altro necessaria e la grazia divina. Tutti e due aspetti sono indispensabili per nutrire la speranza delia salvezza nel giorno del Signore. Nei tempi delia chiesa apostolica la profezia viene reinterpretata nella chiave messianica e il suo compimento si indica nel giorno di Pentecoste e nel nome di Gesu Cristo.
Grzesznik na drodze nadziei (Ps 130)
Authors: Pikor Wojciech
Published: July 2022

Was für eine Hoffnung kann ein sündiger Mensch haben? Diese Frage orientiert unsere Lektüre vom Psalm 130. Die Analyse der Struktur sucht nach der Dynamik der Hoffnung. Sie entsteht in der dialogischen Beziehung des menschlichen Sündenbewußtseins mit dem barmherzigen Gott. Der Psalmist entdeckt als Fundament seiner Hoffnung Gottes Vergebung, Gnade und Erlösung. Deshalb erlebt er noch inmitten des Erwartens auf Gottes Wort der Vergebung seine Sicherheit bezüglich Gottes heilenden Eingreifens.
"Oto lud, który mieszka osobno i nie zalicza się do narodów" (Lb 23,9b)
Authors: Tronina Antoni
Published: July 2022

"Ecco un popolo, che dimora solo e tra le nazioni non si annovera" (Nm 23,9b).Partendo dal primo oracolo di Balaam, l'autore si concentra sulla differenza tra "il popolo" di lsraele e "le nazioni" pagane. La rifflessione corre in tre tappe: A. Il contesto letterario e storico degli antichissimi oracoli "pagani" (Nm 22-24); B. Le riletture bibliche delia frasi "il popolo solitario" (Dt 33,28; Ger49,31; Mi 7,14). Infine (C.) si aggiungono alcune questioni teologiche riguardanti la relazione "lsraele - genti".
Granice niewierności wobec Chrystusa „on wiary dochowuje…” (2 Tm 2,11-13))
Authors: Stasiak Sławomir
Published: July 2022

Generalmente le risposte alle difficolta riguardanti la fede si trovavano nei testi di carattere liturgico. Questo vuol dire che le piu importanti formulazioni che riguardano sia il contenuto sia uso pratico delle verita di fede si poteva trovare in questo genere di testi: specialmente negli inni e nei cantici. Uno di questi testi (2 T m 2, 11-13) e l'ogetto della nostra analisi. In questo inno accanto a un messaggio pieno di gioia (la fedelta di Gesu alle promesse date a ciascuno dei credenti) incontriamo anche un ammonimento di non esporsi al pericolo di abbandonare la vera dottrina (v. 12b-13b). Nel contesto di 1 Tm 1,16 troviamo pero il messaggio pieno di speranza: Se rimaniamo fedeli accanto a Lui, anche Lui non ci potra rinnegare, perche inquesto caso come se rinnegasse se stesso.
Wierność Chrystusa
Authors: Strzelczyk Grzegorz
Published: July 2022

La questione delia fedelta umana di Cristo non ha mai suscitato grandi polemiche percio si trova ai margini della riflessione cristologica odiema, soppressa soprattutto dalla problematica della fede di Gesu. E invece possibile un ricupero della categoria della fedelta in cristologia sistematica. Qui vengono indicati cinque campi. 1. La discussione intomo alla relazione delle due volonta in Cristo ("fedelta" come modo di relazionarsi dell 'umana riguardo la divina). 2. La discussione attorno alla fede di Gesu ("fedelta" non e cosllegata alle conoscenza e conseguentemente alle concezioni medioevali di essa, che pesano sulla "fede"). 3. Vale la pena verificare la possibilita della costruzione di un modello soteriologico basato sulla "fedelta" (sull'esempio dell'impiego biblico del concetto). 4. La fedelta di Cristo puo essere letta come umana "traduzione" (e perci o anche rivelazione) della fedelta di Dio stesso. 5. Nel contestodella imitatio Christi "fedelta" puo - in certi contesti - sostituire o integrare il concetto chiave tradizionale della obbedienza (difficilmente comprensibile nel quadro dellacoltura odierna).
Po co kapłaństwo?
Authors: Witczyk Henryk
Published: July 2022

Wprowadzenie Redaktora Naczelnego
Kapłańska misja ochrzczonych w świecie (Hbr 13,16; 10,22-25)
Authors: Witczyk Henryk
Published: July 2022

The author of the Letter to the Hebrews does not stop on presenting the priesthood of Christ. He also speaks of the participation of Christians in uniting people with God in the mission of the crucified and resurrected Jesus. First he pays attention to the "sacrifice" which all ought to give, more precisely, with those sacrifices God is content with in a new phase of salvation history, opened by the only sacrifice of Christ of the New Covenant (Heb 13, 16). Next, he explains that the typical for the baptized three attitudes - faith, hope and love - are the fullest form of uniting with the Highest Priest of our confession and from His sacrificial message in the world (Heb l0, 22-25). The three confinned essential dynamics of Christian existence (faith, hope and love) form the spiritual basis of a Christian towards Christ, the Archpriest, who offers a Sacrifice of expiation and the New Covenant and His Paschal Sacrifice. They cause that Christians live united with Him, and thanks to this uniting, they place their existence in the process of transformation, "perfected", "transfiguration", which was done first in the crucified and resurrected Jesus (Archpriest), and now is done in them - the participants in His priestly mission. The author of the Letter to the Hebrews does not cease, however, to show spiritual attitudes.  He also points out the concrete, visible situation and means, thanks to which a Christian participates in priestly mediation of Christ, in His Sacrifice, and receives salvation flowing from it. At the same time he shows what the essence o f the "sacrifice" of those dear to God is (obedience and love ), which they ought to give.
Słowo Boże – jak żyje i działa?
Authors: Witczyk Henryk
Published: July 2022

Wprowadzenie Redaktora Naczelnego
Moc Jezusowego słowa w dziele Łukaszowym
Authors: Mielcarek Krzysztof
Published: July 2022

The article gives a short panorama and two major glimpses of the Lukan theology of the word. The first one touches upon the phrase hoi logoi tes charitos which belongs to the very vocabulary of the third evangelist (Lk 4,22; Ac 14,3; 20,24.32). According to Luke words of the Lord contain grace, that is a supematural kind of impact, which is at work when the words are proclaimed. The parable of the seed (Lk 8,4-21) is another testimony of Lukan theology. The pericope is full of specifically Lukan words and phrases that present God's word as an almost autonomous reality that is able to bear fruit in the life of man. Through the activity of the Holy Spirit it also has a strong church-building power (Lk 8,21; cf. Dz 2,2-4.33.41n.).
"Chrystus zmartwychwstał" - I co dalej?
Authors: Witczyk Henryk
Published: July 2022

Wprowadzenie tematyczne redaktora naczelnego
Droga do Emaus drogą ku wierze w zmartwychwstanie
Authors: Mielcarek Krzysztof
Published: July 2022

The article proposes a narrative approach toward a pericope of Luke 24,13-35. By singling out three main criteria of time, space and characters the author builds a picture of a story in which Luke tells his fellow-believers about reality of Jesus’ resurrection. His narrative does not function as a definite prove of the fact of resurrection, but is thought as a kind of encouragement for Christians to meet with living and resurrected Jesus Christ truly present in the rite of breaking bread.
Zmartwychwstanie ciała według Tertuliana
Authors: Wysocki Marcin
Published: July 2022

Resurrection was one of the most important themes in the writings of Tertullian (ca 150 - 220), who is called sometimes "theologian of the hope". Presented paper presents teaching of the first theologian of the West on resurrection of the body. In the article's first part the historical (i.e. persecutions and believes in resurrection before Tertullian) and doctrinal background (heresies) of his works on the resurrection is shown, than - in the next section - vocabulary, which were used by Tertullian to describe phenomenon of the resurrection. In the forth part author presents the main points of Tertullian's view of resurrection of the body. In the fifth chapter connections between resurrection and martyrdom are presented.
Dogmat chrystologiczny a wydarzenie zmartwychwstania. Wokół zapomnianej relacji
Authors: Strzelczyk Grzegorz
Published: July 2022

L’evento della risurrezione non è di certo il terna centrale della riflessione cristologica odierna. È così nonostante un recupero sostanziale della coscienza circa il molo storico della risurrezione nella nascita del cristianesimo. L’articolo propone un riesame della relazione tra l’evento della risurrezione e la sua conseguenza primaria – la presenza salvifica di Cristo vivente – e il dogma cristologico. Questo avviene in tre tappe. Dapprima viene posta la domanda circa il molo della risurrezione nella formazione della memoria della comunità dei discepoli. In secondo luogo si considera come il cristianesimo primitivo ha vissuto e celebrato la presenza del Vivente. Infine viene esaminato il passaggio tra una cristologia espressa nelle categorie esistenziali e quella del dogma (con una forte componente metafisica). In questo modo viene abbozzato un percorso possibile per un rafforzamento del legame evento (della risurrezione) - dogma (cristologico).
Boże i ludzkie patrzenie według Wj 2,11-25
Authors: Dziadosz Dariusz
Published: July 2022

Quando si parla delia manifestazione visibile di Dio e delia sua grande potenza nella Sacra Scrittura, in visioni profetiche oppure direttamente nella storia del popolo di Israele, si nota subito che non c' e niente che appaghi la curiosita su Dio. Le affermazioni veterotestamentarie sulle teofanie non sono unitarie. Dio appare, faccia a faccia, solo ad Abramo, Isacco, Giacobbe e Mose, ad al tri si manifesta solamente tramite le opere delia sua bonta e giustizia. Per l’Antico Testamento e un fatto scontato che Dio veda e osservi tutti gli uomini per ripagare loro secondo le loro opere. Egli vede la giustizia, ma anche l'ingiustizia, la goia, ma pure il dolore e la sofferenza umana, ed esempre pronto a intervenire quando vengono calpestate regole stabilite da Lui.
Prorocka lektura historii
Authors: Popielewski Wojciech
Published: July 2022

Comme detto da uno degli specialisti del nostro tempo “per un’inconscia ma ormai solida radizione popolare il profeta e per eccelenza l’indovino, colui che e proiettato a contemplare e a descrivere un'ideale televisione del futuro”. Nella tradizione biblica pero ił profeta e sopratutto “uomo di Dio”. D’altra parte nella rivelazione biblica Dio si fa presente nella storia, laquale diventa “la storia di salvezza”. Dio non e lontano; gli avvenimenti del quotirliano permettono d’incontrarlo. In questa prospettiva la missione dei profeti consisteva nell’essere la voce de l Dio presente. Il profeta era l’uomo de l presente, coinvolto nelle vicende concrete della storia; l’uomo capace di leggerla nella prospettiva di Dio, di vedere i fatti eon gli occhi di Dio, di far vedere al popolo i segni dei tempi. Il profeta e cosi simbolo piu autentico della religione ebraica che ha alla sua base una fede non basata su astratti articoli teologici, ma su una sequenza di interventi storici di Dio.
Widzenie Zmartwychwstałego. Interpretacja 1 Kor 15,3b-8
Authors: Posadzy Andrzej
Published: July 2022

Uno dei testi piu importanti che parlano della risurrezione di Gesu Cristo e delle sue apparizioni ai discepoli e sicuramente questo di l Cor 15,3b-8. Si parla addirittura del piu antica professione di fede. Lo scopo di questo lavoro era di presentare in che modo Gesu e apparso ai suoi discepoli, in modo particolare a Paolo. Si pone la domanda: che cosa Paolo ha visto sulla strada di Damasco? In che modo apparve davanti a lui? La seconda parte del lavoro riguardava il recente studio di un teologo tedesco Gerd Lüdemann, che qualche anno fa ha scritto il libro intitolato La risurrezione di Gesu. Storia, esperienza, teologia. L’autore nel suo lavoro propone di staccare le apparizioni di Gesu dalla fede nella risurrezione dicendo, che queste sono il risultato delle «fantasie», «visioni irreali», delie «coliettive estasi» oppure anche delie «coliettive aliucinazioni». Secondo l’autore tutte queste «visioni» non possono essere trattate come i fondamenti delia fede pasquale. In terza parte si voleva rispondere a queste tesi del teologo. La fede si fonda sui fatto storico delia risurrezione di Cristo. I discepoli, ai quali Gesuha dato la possibilita di vederlo, dopo la loro esperienza hanno lavorato per disperdere la fede nella risurrezione di Cristo. Anzi, hanno dato per questo la loro propria vita.
Symbol – ikona tajemnicy
Authors: Bardski Krzysztof
Published: July 2022

Throughout the centuries, the more-than-literal interpretation of the Bible was present in the tradition of the Church. Symbols made out of biblical literary motifs expressed deep theological and human concepts. They made visible what otherwise was invisible. Our article presents three symbols rooted in the biblical text that acquired new spiritual meanings in the ancient and medieval interpretation of the Scripture: wings, tree and bow.
Wskazania wychowawcze w ujęciu Lucjusza Anneusza Seneki (4 a. Chr. - 65) i w pismach apologetycznych św. Augustyna (354-430)
Authors: Swoboda Antoni
Published: July 2022

The article consists of four parts. The first part presents the educational process evaluated by Seneca and Augustine. Then their opinion about the educational environment is examined. The third part explains the educational aims such as religious, moral and intellectual upbringing developed  in the writings of Seneca and Augustine. At the end the educational methods of both authors are depicted.
Model wychowania w nauczaniu bł. Jana Pawła II
Authors: Mastalski Janusz
Published: July 2022

Pedagogy held an important role in the teachings of John Paul II. In many texts and speeches, John Paul II considered the problems related to upbringing. He touched on great and disturbing issues, but at the same time reminded one of the pedagogy of the Master from Nazareth. Analyzing the teaching of John Paul II, it may be stated that his texts contain a very exact model of upbringing consisting of six pillars: Christocentrism, a coherent teleology leading to salvation, Christian axiology, environmental support for upbringing, self-upbringing and the pedagogy of rules.
Boże umiłowanie Izraela (Pwt 7,7-10)
Authors: Szamocki Grzegorz
Published: July 2022

According to Deut 7:7-10, love is at the root of the relationship of God Jahweh with Israel. Mutual love is inscribed in the covenant between Jahweh and his people. Jahwe’s love for Israel and its characteristics can only be explained by the nature of God. Faithful to the promises given to the fathers of Israel, God shows love to Israel. In the name of that love He chooses Israel from other nations and accompanies him in his history. Out of love He performs great works for Israel and demonstrates His power in the destruction of the enemies who hate Him. The inhabitants of the Persian province of Yehud should be considered as the first recipients of the parenesis of Deut 7:7-10. For them, the reminder of the essence of Jahweh’s love, its constancy and consequences, constituted guidance  and instruction in the effort of religious-national postexilic revival and restoration. In addition, the lesson of Deut 7:7-10, according to its place in the structure of the Book of Deuteronomy, provided the basis and motivation for remaining faithful to Jahweh. It encouraged to love Him “with all your heart, with all your soul and with all your strength” (Deut 6:5).
Miłość Boża rozlana w sercach naszych (Rz 5,5)
Authors: Stasiak Sławomir
Published: July 2022

The author shows that Paul wrote about love in the three main thematic areas of the letter to the Romans. First, he raised the issue of “the love of God” (hē agapē tou Theou) referred to the second and third person of the Holy Trinity. At the beginning, he dealt with the love that has been poured into our hearts by the Holy Spirit, which stays in a close relationship with the Christian hope (5:5). Then he pointed out the love that we have been granted by the redemptive death of Jesus Christ, not only because He died for us, but because He did so while we were still sinners (5:8). We cannot be detached from this love (8:39), which Paul proved by shoving a wide range of dangers that can separate the Christian from God. Writing about the love of God (8:39), the Apostle showed it in a close relation to “the love of Christ” (hē agapē tou Christou). Both realities intermingle and overlap because “the love of Christ”, from which no one can separate us (8:35), is “the love of God that is in Christ Jesus”(8:39). At the end of his letter, Paul encourages the addressees through “the love of the Spirit” (hē agapē tou Pneumatos) to support him in the hardships that await the apostle in Jerusalem (15:30). Man’s response to the love of God the Father, the Son and the Holy Spirit, is also love. Only in a few places Paul points out what Christian love should be characterized by. First of all, it should be free of any negative feelings, especially hypocrisy (12:9). If love does harm anybody, it means that it is the perfect fulfilling of the Law (13:10). The negligence of love in daily behavior, on the other hand, for example with regard to the clean or unclean food (14:15), results in exposing “the weak” to destruction.
Marność ludzkiego życia w Księdze Koheleta?
Authors: Piwowar Andrzej
Published: July 2022

The noun heḇel is the most characteristic term in the whole Book of Ecclesiastes. Because of this word, many people perceive the book as the one which deals primarily with vanity and which posits that everything is futile (cf. 1:2 and 12:8). The present article aims to answer the question posed in its title: Does Qoheleth really claim human life to be futile? The first part of the article comprises the analysis of the noun heḇel in the Old Testament. Subsequently, the word’s usage and meaning in the Book of Ecclesiastes are explored. The final part of the article analyzes the texts that make use of the word heḇel to speak about human life (namely, 3:19; 6:4-12; 7:15; 9:9; 11:8-10). The interpretation of these texts and the supporting arguments resulting from the analyses conducted by other scholars (e.g. C.L. Seow, L. Mazzinghi, K. Bardski, G. Ravasi, A. Bonora, T. Krüger i L . Schwienhorst-Schönberger) lead to the conclusion that Qoheleth does not judge human life as futile. What he claims instead is that human life is brief, transient and passes quickly.
Ascetyczny wymiar „ćwiczenia się w śmierci” w Drabinie raju św. Jana Klimaka
Authors: Jasiewicz Arkadiusz
Published: July 2022

‘The monk’s Home is his ‘tomb before the tomb… For no one leaves the tomb until the general resurrection. But if some depart, know that they have died’. The monk lives as though dead on the earth yet. Climacus highlights the profound importance of understanding the practices like ‘remembrance of death’ and metaphorical usage of ‘death’ for interpreting the ideals and tools of Christian asceticism. For John Climacus, the event and concept of death provide the organizing logic for ascetic life – principles according to which the monk can make progress by guarding his heart, by repentance and cry, prayer, struggle, and humility.
„Mors est a vita discedere”. Teologiczna koncepcja śmierci w nauczaniu Orygenesa
Authors: Duda Jerzy
Published: July 2022

Origen from Alexandria (†253), one of the most eminent early Christian writers, is the pioneer of a very interesting theological conception of death. It is connected with his general soteriology doctrine. In the Christocentric theology of Origen, not so much death but Life itself, the synonym of the Savior, determines the principle of his interests, scientific research, and teaching. Death is a departure from Life. It separates us from God and connects with the reality destined to be doomed. The allegorical method used by the Alexandrian enabled him to identify the expression “death” with the Devil. Origen created the so-called doctrine of three kinds of death. First of them is the physical death. It is a consequence of the “paradise sin” and refers to all people. According to the classical definition, it is a separation of the soul from the body. The second one is the death by sin which leads to annihilation. The third one is the death for sin which means eternal happiness in heaven and coming back to the origins of life together with Christ. Origen hopes that at the end of times death will be conquered as the „last enemy”, and all human beings, submitted to it until now, will be purified and will return to the original unity with the Lord.
„Aby służył i strzegł” (Rdz 2,15). Praca jako powołanie człowieka w świetle Rdz 1–2
Authors: Napora Krzysztof
Published: July 2022

Human work is commonly considered to be a painful consequence of the first couple disobedience in the garden of Eden. In our short essay we are trying analyze the issue of human work as it is described in the creation narratives in Gen. 1-2. The starting point for this analysis is God’s work of creation. It designates the point of reference for every human activity. In various pictures these introductory chapters of Genesis express the idea that human being is created and called to cooperate with God-Creator in God’s work of creation. Human efforts to dominate and to subdue the earth should aim at unceasing actualization of God’s plan of salvation for the world.
Praca w życiu chrześcijanina. Stanowisko św. Jana Chryzostoma
Authors: Szczur Piotr
Published: July 2022

This article is a presentation of St. John Chrysostom’s social teaching on the value of work. This teaching is grounded in the Holy Scriptures. By describing Christ and certain biblical figures (e.g. St. Paul) as people of work, Chrysostom underscores the meaning and value of labor. He does so contrary to the opinion of the wealthy in the Antioch society, who despised both the physical labor and the people performing it. In the teaching of the Archbishop of  Constantinople, physical work is a cooperation with God in the effort of transforming the world. It is an element which ennobles a human being, provides him with the means necessary to support his life and enabling him to undertake the works of mercy. St. John also highlightsthe difficult situation of many peasants, craftsmen and merchants, and in this way he tries to direct the attention of the wealthy to this social problem. It can be deduced from Chrysostom’s writing that the life of slaves, which constituted a large portion of the late antique society, was generally modest and filled with work – especially the most onerous one. In giving instructions to slaves, St. John admonishes them to be submissive to their masters and do their work well. In speaking to the masters, however, he recommended that their relationships with slaves were humanitarian and shaped according to the Gospel. It is noteworthy to see that the element of love of one’s neighbor (philanthropy) and forgiving mercy brought new quality into the social structures of the time, especially between a master and a slave.
Wartość pracy w nauczaniu św. Pawła
Authors: Stasiak Sławomir
Published: July 2022

Paul, when writing about work and the Gospel he preached, does not give a systematic lecture on this topic, however he recognizes their close relationship. Above all, he sees in work the source of livelihood. He decisively follows the norms elaborated in Judaism, not in the Greek world. Work is not an insult to a human being or a chore, at best, but it is a noble occupation that gives maintenance. The Apostle himself assumes this attitude (1 Cor 4:11-12). He is not the only example of preacher, who works with his own hands to maintain himself. Another one is Barnabas (1 Cor 9:6). He also encourages the faithful to have such an attitude (2 Thess 3:7-8). The Apostle, however, combines employment with the proclamation of the Gospel (1 Thess 2:9). The absolute priority in his missionary activity is to proclaim the Good News, which is called the work of God. The closest associates of the Apostle are also involved in the transmission of the message (1 Cor 16,10), and it is they who contribute to making the soil of Church fertile. The content of the Christian life is a practical application of the adopted Gospel, that is, doing good (Rom 2:10). As a specific example of his sorrow (2 Cor 7:10) Paul shows how such a condition can lead to conversion, which is the fruit of the adopted Gospel. Another result of the adoption and the new man creation is the avoidance of sins (Eph. 4.28 ). However, it is not the reason for boasting, because everything has to be done from the heart, as for the Lord (Col 3:23-24 ). The encouragement to work with your own hands still remains valid (1 Thess 4:11), because it stems from the faith in Jesus Christ. However, there is always a danger of abandoning work for various reasons and dealing with unnecessary things (2 Thess 3:11-12). Therefore, it is crucial to follow continuously the attitudes of our teachers of faith.
Niesprawiedliwy Bóg w psalmach?
Authors: Węgrzyniak Wojciech
Published: July 2022

The Book of Psalms describes God as righteous. The aim of this article is to answer the question whether one can speak of the injustice of God in the Psalms. First, the author tries to draw some conclusions from the statistics of words describing God’s righteousness. Then, he summarizes the studies dealing with the topic in question. Next, he analyses the four Psalms that speak more or less directly about the injustice of God (Ps 44 , 69, 88, 89). At the end, the author attempts to answer the question what the genre of the psalms has to do with talking about an unjust God. The final conclusions include the following statements: 1) generally the Psalms do not speak about unjust God; 2) the exceptions are a sign of an extremely dramatic situation of the nation; 3) injustice is seen as a temporal problem and therefore resolvable ; 4) God’s injustice may involve a curse addressed to an enemy; 5) death is the only limitation of the justice of God.
Bóg jako sprawiedliwy sędzia w symbolicznej ikonosferze biblijnej starożytności chrześcijańskiej i średniowiecza
Authors: Bardski Krzysztof
Published: July 2022

The article presents and analyzes several symbolical-allegorical interpretations of biblical literary motives present in the work of Garnier of Langres Allegoriae totius Scripturae. They are gathered in the following groups: 1. The Body of God; 2. Instruments in the hands of God; 3. Weapons of God; 4. Cosmical-atmospherical symbolism; 5. Symbolism of the elements.
Eschatologiczna sprawiedliwość Boga wobec historii
Authors: Dańczak Andrzej
Published: July 2022

The course of history, understood in the perspective of faith, requires its evaluation. The issue is associated with the problem of God’s justice, which will demonstrate itself in the parousia. The parousia is the conclusion of history conceived first of all as history of human liberty. At the same time, it means its fulfillment. During the parousia, history does not merely come to an end, but enters the stadium of fullness that is donated by the God of the end of times. Human history becomes the element of eternity and of its transformed time. One of the aspects of parousia is judgment. It demonstrates God’s justice as victorious in regard to all the threads and events of history which were in contradiction to God’s plan towards creation. Purifying justice of God is realized by Christ as a credible co-participant of history. The Lamb “put to death” becomes the sign of measure of the divine love as well as the price of redemption.
Jezus jako świadek w Ewangelii wg św. Jana
Authors: Grochowski Zbigniew
Published: July 2022

Jesus is usually an object of someone’s testimony in the Gospel of St. John, but there are a few texts speaking of Jesus as the One who gives or bears His testimony to something. Accepting as a criterion the occurrences of the terms marture,w („to bear testimony”) and marturi,a („testimony”) – the noun ma,rtuj („witness”) does not occur in the Fourth Gospel – it is possible to distribute them into four categories: (1) Jesus “testifies about what he has seen and heard” (3:32-33), which means He reveals His Father to the world. (2) Jesus testifies about Himself (5:31.[36]; 8:13-14.17-18; [10,25]) – and He is supported in this by His Father – that He did nothing wrong healing a sick man at the Bethesda pool, even though it happened on the Sabbath (cf. 5:1-9); (3) Jesus “is testifying about the world that its deeds are evil” (7:7) seeing as – some Jews even wanted to kill Him (cf. 7:1.19.25.30.44); (4) Jesus testifies to the truth (18:37), which ultimately means the definitive revelation of God which Jesus brings to the world and with which He identifies Himself (cf. 14:6). Sentenced by Pilate, dying on the cross, Christ – in the most credible way – testified to love: This truth about God – obligating Jesus’ disciples to also assume this attitude in their lives (cf. 13:14.34-35) – can be expressed by a principle: “no one has greater love than this – that one lays down his life for his friends” (15:13).
Rola świadectwa w życiu i posłudze duszpasterzy w świetle nauczania Benedykta XVI
Authors: Przygoda Wiesław
Published: July 2022

The objective of the Year for Priests proclaimed by Pope Benedict XVI was to urge priests to interior renewal and more incisive witness to the Gospel in today’s world. Although the witness to Christ and his Gospel is a common responsibility of all Christians, this primarily refers to the pastors. The central problem of this study was expressed in the question: What is the function of testimony in the life and mission of pastors? Its main source is the teaching of Pope Benedict XVI on the priesthood. The article consists of three parts: (a) the biblical basis of Christian witness (martyria); (b) the spiritual life of priests as a foundation of their testimony; and (c) several ways to implement martyria in the ministry of pastors.