Studia Theologica Varsaviensia
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Pozycja Gert Otto, Predigt als Rede. Über die Wechselwirkungen von Homiletik und Rhetorik, Stuttgart 1976, Verlag W. Kohlhammer GmbH, ss. 184.Bartnicki, Roman (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1980)Pozycja Ostatnia Wieczerza a świadomość zbawczej śmierci JezusaBartnicki, Roman (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1980)Pozycja Pascha żydowska a chrześcijańska ofiara eucharystycznaBartnicki, Roman (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1980)Some religious rites have a very long history of evolution and change of content. The Eucharist was instituted by Jesus at the Last Supper but the answer to the question of whether the genesis of the rite is to be found in more ancient times depends on whether the Last Supper was a paschal meal. It is difficult to solve this problem .but we can be sure that the last meal of Jesus took place during the period of the Passover and in the atmosphere of that feast: hence in order to understand the meaning of his words and actions we have to consider them in the context of the Jewish Passover. Jesus used an old rite but gave it a new content. The blood of the lamb saved the Jews from death and the paschal meal commemorated it. It lost its appropriateness at the moment of his death, which was a satisfactory sacrifice for men’s sins. Jesus instituted a new covenant with his. death. The Last Supper and the Passion constitute one integral whole. They are continued in Christian Eucharistic sacrifices, which are the Passover of the New Covenant. Christ’s body and blood give us eternal life.Pozycja Prosper Grech – Giuseppe Segalla, Metodologia per uno studio della teologia dei Nuovo Testamento (Collana Biblica 1), Torino 1978, Marietti Editori, ss. 192.Bartnicki, Roman (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1981)Pozycja Redakcyjne cele ewangelistów w Łk 19, 28-40 i J 12, 12-19Bartnicki, Roman (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1980)Luke’s Gospel has more common elements with John’s Gospel than the other two Gospels. For example, this is true of the pericopes about the entry of Jesus into Jerusalem . Common to Luke and John are the connection of the crowd’s acclamation with the miracles of Jesus, the title of king for Jesus and the denunciation of the Pharisees’ negative attitude towards him. But there are also differences between Luke and John. Analysis of the fragments, especially of the details given only by Luke and John, excludes the possibility of their direct literary dependence. Their convergence may be explained by the fact that Luke and John described the same event and wanted to stress the same them a, but developed it in different ways. Luke presents Jesus as a king, whose entry into Jerusalem gave great joy to his followers but also an opportunity to display the hypocrisy of his enemies. Luke doesn’t define exactly whose king Jesus is. Yet since his Gospel has an universal character, we may assume that he presents Jesus as the king of all men. John presents Jesus as a king too, but in his Gospel Jesus is the king of Israel. He is the king of peace, whose entry reinforces his followers’ faith and deepens his enemies’ disbelief and anxiety. The king coming into Jerusalem is symbolically described by John as having already risen from the dead, as the Lord of life and as the conqueror of death.Pozycja Rudolf Pesch, Wie Jesus das Abendmahl hielt, Freiburg i. Br 1978, Herder, ss. 110.Bartnicki, Roman (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)Pozycja Tekst Za 9,9-10 w perykopach Mt 21,1-11 i J 12,12-19Bartnicki, Roman (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1976)Pozycja Teologia ewangelistów w perykopach o wjeździe Jezusa do JerozolimyBartnicki, Roman (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1977)Pozycja Współczesna a patrystyczna interpretacja Rz 8,19Bartnicki, Roman (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1978)It is very difficult to decide w hat is the meaning of ktisis in Ro 8:19. Contemporary exegets attach different meanings to this word. In classical Greek and hellenistic and Biblical Greek this word was not synonymous and could have different meanings. That is why it is impossible to discover its exact sense on the basis of classical and hellenistic literature. It seems that a study of the texts of Fathers of Church could be useful in order to resolve this problem because they lived not long after the New Testament period and understood better these texts. The Apostolic Fathers wrote nothing directly regarding the text Ro 8:19. In other of their writings ktisis means: all creation, all people, all creation except the angel and the devil, rational beings, irrational beings, the angels and righteous people, the apostles and the doctors, all creation except the devil. Apologists were the first writers who were interested in the text Ro 8:19. They understood ktisis in the sense of: irrational beings or all creation. The Eastern Fathers of the Church were not in agreement as regards Ro 8:19. Most of them understood ktisis in the meaning of irrational beings or all creation. Others gave to this word the meaning of: all creation except the devil, all creation except the people and the devil, unliving beings. The "Western Fathers of the Church gave different meanings to this word as well. They understood ktisis in the sense of: all creation, irrational beings, all people, only righteous people. They were rather independent of the Eastern Fathers in their thoughts and arguments. Although the study of the texts of Fathers of Church does not definitely resolve the meaning of creature in Ro 8:19, it demonstrates that this substantive was understood by the Fathers of the Church mostly as irrational beings. It seems that this text of saint Paul should be understood as an announcement of the participation of all nature in the glory of mankind.Pozycja Współczesne rozwiązania problemu synoptycznego i ich konfrontacja z badaniami nad Mt 10Bartnicki, Roman (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1984)