Czasopisma naukowe

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Przeglądaj Czasopisma naukowe wg Autor "Adamczewski, Bartosz"

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    Dekalog w nauczaniu Jezusa
    Adamczewski, Bartosz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2002)
    Jesus has left us no thorough comment to the Ten Commandments (Exod 20:2-17; Deut 5:6-21). His only extensive citation of the text of the Decalogue (Mark 10:17-22 par.) is, probably deliberately, imprecise - Jesus quotes only half of the commandments, changing their order and adding a new one. This feature might suggest that Jesus meant to abolish the binding character of the Mosaic commandments. There are, however, other Gospel passages that may be surely attributed to Jesus and that bear witness to the basic continuation between the will of God as revealed in the Decalogue and the principles of the Kingdom of God as taught by Jesus. Jesus proclaims God as the Creator, Lawgiver, Judge, and King. God’s omnipresence and omniscience should not be called into question (Jas 5:12 I Matt 5:34a.37). He has the power to judge and condemn all, even hidden, human attitudes: hostility, contempt, lust, and egoism (Matt 5:2In; 5:27n; Mark 7:10-12 par.). Jesus’ summons to proclaim the eschatological Kingdom of God can sometimes prevail over the traditionally cherished religious values as Sabbath rest (Mark 2:25n par.; 2:27; Matt 12:11 / Luke 14:5) or personal care for one’s own parents (Mark 7:10-12 par.). More important for Jesus is, however, revealing the proper, soteriologic sense of the Commandments (Mark 2:27; 3:4; Matt 12:11 / Luke 14:5). The eschatological Kingdom of God restitutes also the original order of creation, spoiled later by the human sin (Mark 2:27; 10:2- 11 par.). God remains always close to humans (Jas 5:12 / Matt 5:34a.37). The whole world (including traditionally acknowledged, cultic spheres of sacrum) is subject to the faithful that strive together with Jesus for God’s Kingdom (Mark 2:25-28 par.). Humans are called to live in personal, spiritual-emotional-bodily integrity (Mark 3:4), faithfully serving God the King. God’s eschatological Rule restores proper social relationships: between men and women (Matt 5:27n), between adult children and older parents (Mark 7:10-12 par.) and in the whole society (Matt 5:21n; Jas 5:12 / Matt 5:34a.37; Matt 12:11 / Luke 14:5). The Decalogue, as interpreted by Jesus, is a necessary presupposition for the greatest commandment of the Kingdom - the commandment of love.
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    Duchowa mądrość w Liście do Kolosan
    Adamczewski, Bartosz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2001)
    The pneumatology of the Letter to the Colossians, which has been expressed only in two texts (Col l:8n; 3:16), reveals important sapiential features. The complex sentence Col 1:9-11, correlated with a plain reference to the Spirit of God in 1:8, characterises the ideal of “wisdom and comprehension, imparted by the Spirit” (σοϕία καί σύνεσις πνευματική). This kind of wisdom has both cognitive/revelational features of full knowledge of God’s will and pedagogical/moral qualities of spiritual skill in discerning and doing what is good and pleasant to God. This spiritual wisdom and comprehension reveals itself also in an openness of the faithful to a deep, religious, personal relationship of knowledge and love, binding them with God. The sapiential terms applied in Col 1:9: σοϕία (wisdom) and σύνεσις (comprehension, intelligence) belong to the key words of the Letter to the Colossians (l:28;2:2n.23; 3:16; 4:5). In Col 3:16 the term σοϕία (wisdom) has also been joined with a pneumatological motif of “spiritual psalms, hymns, and songs” The author of the Letter most probably thought of compositions similar to the christological hymn Col 1:15-20, that must have been used in the early Christian liturgy. They contained sapiential/didactic elements and proved to the faithful the living presence of the Spirit of God in the communities of the Church.
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    Ewangelizacja Izraela w Liście do Efezjan
    Adamczewski, Bartosz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2002)
    According to the Letter to the Ephesians, evangelisation of Israel is not less important than evangelisation of the Gentiles. Israel, though it has been granted several privileges as the People of Covenants (Eph 2,12), is still in need of reconciliation and peace with God and with other nations (2,3.14-17). Only by accepting the gospel of Christ Israel – together with Gentile Christians – will achieve salvation (1,13) and will become new creation (2,15) living really near to God (2,13) and having access to the Father in the Spirit (2,18). All of the faithful Israelites (not only the sons of Levi) will then have the possibility of living always in direct nearness to God as holy priests of the spiritual temple of the Lord (2,19-21). Only through the gospel Israel will finally know God’s hidden „mystery” (3,3n.9) and the unsearchable richness of God’s grace (3,8) and wisdom (3,10), consisting in uniting Jewish and Gentile believers into one, reconciled community of the Body of Christ (3,6).
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    Galilejska bezdomność Jezusa?
    Adamczewski, Bartosz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
    After his baptism in the Jordan river Jesus came back to Galilee, but left his home in Nazareth. The present article deals with the question, where did he live thereafter. As a matter of fact, he probably combined temporary dwelling in Capharnaum with missionary wandering. During these journeys, Jesus either welcomed people’s hospitality, healing and preaching the Kingdom of God in the places where he stayed, or lived homeless, using these periods of time for strengthening the deep, personal relationship with his Father. Each Gospel presents its own view of Jesus’ habitational situation in Galilee. The Gospel of Mark presents Jesus’ ministry in a dialectic pattern of public activity for the crowds and more intimate formation of the disciples. In the reconstructed Q Source, Jesus’ homelessness is related to the rejection of his message and person, but also to the joyful experience of God’s loving care. Luke presents Jesus as visiting the houses of sons and daughters of Abraham. Matthew lays stress on the permanent abode of the Messiah in the Galilean territories of the Land of Israel. In the theology of John, Jesus’ homeland is not Galilee but Judea - close to the earthly sanctuary of his Father in Jerusalem.
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    Hans-Georg Gadamer i hermeneutyczny problem aktualizacji tekstów biblijnych
    Adamczewski, Bartosz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
    One of the weakest points of the historical-critical method of interpreting the Bible is the lack of means of appropriate application of the message of biblical texts (treated as texts from a distant past) to our present reality. The theory of German philosopher Hans-Georg Gadamer may provide modern readers of the Bible with various intersubjectively verifiable ways of actualization of biblical texts: dramaturgical, liturgical, iconical, based on tradition and authority, juridical, and imparting wisdom. The last one seems to be the most appropriate for seeking and communicating the message of the Bible in the context of modem European, agnostic culture.
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    „Kim ja jestem?” (Wj 3,11) - Mojżesza droga do patriotyzmu
    Adamczewski, Bartosz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2008)
    Narrative analysis of the Book of Exodus reveals that its author depicted gradual personal maturation of the figure of Moses: from his feminised childhood and his expatriated youth, through his patriotic “awakening” at the threshold of his adult life, through his emigrational hopelesness, to his discovering the foundation of his identity and patriotism in the faith in God, which was accompanied by Jahweh’s removal of his previous national, social, and religious disgrace. In such a way, Moses was prepared by God to become the leader of God’s people.
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    Kościół jako ikona Ciała Chrystusa w Pierwszym Liście do Koryntian
    Adamczewski, Bartosz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)
    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.
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    List do Filemona i Pawłowa sztuka perswazji
    Adamczewski, Bartosz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2008)
    The Letter to Philemon contains rich and manifold strategy of persuasion. Its literary form comprises elements of various epistolary types. It contains various rhetoric means of influencing the recipient. Their common aim is transformation of the intended reader’s world-view. The methods of persuasion, applied by Paul in the Letter to Philemon, may and should be employed also in the pastoral activity of the modem Church.
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    Pan młody i przymierze oblubieńczej miłości (Mk 2, 18-22)
    Adamczewski, Bartosz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2003)
    Fragment Mk 2:18-22 consists of two originally separate units: Mk 2:18-20 and 2:20-21. Each of them plays on the OT idea of covenant, which has not been broken by human sins, but is freshly renewed by merciful God. The new covenant of spousal love established in Jesus is not only an accomplished fact, but also always a challenge and invitation to seek Jesus - physically absent, but spiritually present for His people.
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    Szczęśliwa, która uwierzyła (Łk 1,45)
    Adamczewski, Bartosz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)
    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 elear 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 of Mary as new Abraham of the new epoch of the history of salvation.
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    Współcierpienie Boga
    Adamczewski, Bartosz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2003)
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    „Współcierpienie Boga“
    Adamczewski, Bartosz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2001)