Scriptura Sacra, 2017, R. 21

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/26173

Przeglądaj

Teraz wyświetlane 1 - 12 z 12

Bóg Ojciec a dzieło zbawienia w Jezusie Chrystusie według Listu do Galatów
Jasiński, Andrzej S. (Redakcja Wydawnictw Wydziału Teologicznego UO, 2017)
In the NT God has been revealed by Jesus Christ above all as Father. St. Paul in his apostolic mission announces the work of salvation done by God the Father in Christ, the most important text that speaks of this reality is found in Gal 4:4-5. From the text it appears that God’s intention contains two elements: God approaches creation (man) and man also approaches God in Christ. The fullness of time is therefore not only (Gal 4:4) an act of God because of sin but rather signifies the consequent action of God who foresaw the fullness of time as the most important and definitive moment in the history of creation. In the light of this reflection we can better understand what the will of God means (Gal 1:4). This will is of course not limited by time or space, it is an eternal act that exists before the creation of the world. The only proper attitude to this will is obedience. The fullness of obedience is found in the Jesus-God the Father relationship. Christ has fulfilled the will of God the Father (crucified for sins). This event of Jesus brings about a change in the condition of man who was under the bondage of the ὁ αίῶν πονηρός. In the risen Christ, on the other hand, the believer has been rescued from slavery and now has access to participation eon the new αίῶν (Gal 1,1).
Chleb i wino w Starym Testamencie
Jasiński, Andrzej S. (Redakcja Wydawnictw Wydziału Teologicznego UO, 2017)
Bread and wine are realities known to Israelites in their every day life. The Bible – conveying Yahweh's design – referred to these products in order to reveal figuratively the truths of redemption. Bread and wine were considered to be the basic gifts of Yahweh who takes care of His people. These were products made of crops provided by God. To produce them meant, thus, to cooperate with Yahweh’s creative powers. Both bread and wine were necessary to preserve life and to put thanksgiving to Yahweh. In the Messianic time, bread will become a special gift (Isa 30,23) and there will be delicious wine at the Messianic feast (Isa 25,6). The Old Testament, stressing the importance of bread and wine, became a perfect reference for the New Testament theology of Eucharist, as it has placed Christ’s goods, offered to his believers, fringing upon the temporal and the eternal: this is the core of the promise given to Christians. They are some superficial analogies between pagan cultic rites and the Israelites’ thank-offering practices, but the activities of the chosen people present an original and unique understanding of the “offering”; an understanding which developed in the course of time throughout the Old Testament toward the New Covenant. One may see here a gradation of immanent values: bread food – wine - blood – life. God’s Providence reveals these values from the most ancient prehistoric Biblical days, patriarch’s histories and kings, and prophets’ stories; finally they show their utmost senses and worship the Everlasting Transcendence (bread and wine: Body and Blood: Eternal life).
Drogi odnowy człowieka (Ez 18,1-32)
Jasiński, Andrzej S. (Redakcja Wydawnictw Wydziału Teologicznego UO, 2017)
The subject of the “new man” appears in Ezekiel 18. In the context of captivity the prophet realizes (all of the exiles) that each person is responsible for his actions. “What do you mean by using this proverb concerning the land of Israel saying, The lâchers eat the sour grapes, but the childrens teeth are set on edge? As I live, declares the Lord God, you are surely not going to use this proverb in Israel anymore” (Ezek 18:2-3). Once and for all the idea of the collective responsibility and inheritance of his ancestors’ sins is to be rejected: Behold, all souls are Mine; the soul of the father as well as the soul of the son is Mine. The soul who sins will die” (v. 4). Man is the one who decides of his fate, and is not determined by the acts of the past (sins of the fathers). Ezekiel was the teacher who developed the vision of a new man. Ezek 18. is a one big lesson of renewal of the Israel. The focus of Ezek 18 is the relationship of the individual to Yahweh: “For I have no pleasure in the death of anyone who dies, declares the Lord God. Therefore, repent and live” (v. 32). The victory of Babylon was not definitive. The world power (the Babylon) was merely a temporary tool in the hands of the Lord. Israels contact with an alien civilization was an opportunity to distance themselves from their own way of lives. The people, however, could not be assimilated with the foreign people. Israel had to shape up in its own environment. The Prophet was focused particularly on the matters of education. He directed his message to all of the exiles, but also had in mind the fete of the individuals. Ezekiel assures that everyone decides of their fate: “Therefore I will judge you, O house of Israel, each according to his conduct, declares the Lord God. Repent and turn away from all your transgressions, so that iniquity may not become a stumbling block to you” (v. 30). However, the sum of the benefits of present in the individual believer becomes the basis for creating a new community of Israel, which is able to fulfill the mission in the future era of renewal. The opcoming transition could not be achieved without human transformation. Ezekiel clearly called for change in the name of Yahweh: “make you a new heart and a new spirit” (v. 31).
Dwa znaki (mofet) Ezechiela (Ez 12,1-16; 24,24-27)
Jasiński, Andrzej S. (Redakcja Wydawnictw Wydziału Teologicznego UO, 2017)
Ezekiel was a priest, but called to the office as a prophet at a time in the history of Israel in which they were partially in captivity. Ezekiel was already in Babylon, but he was preaching to those who were still back in Jerusalem, who felt their troubles were only temporary, who did not really perceive the inevitability of Gods impending judgment on their. The symbolic actions of the prophet was very important in his message. The Message of Ezekiel: The fall of Jerusalem and captivity, were necessary measures for God to explain that Judah the theocracy in its outward form must come to an end because of sin. Ezekiel use in his book four times the term מופת (“sign”; Ezek 12:6.11; 24:24.27). In Ezek 12:4-6 Ezekiel was to carry out his fugitive parable. His pantomime consists of wordless gestures, designed to attract attention and evoke questions. Ezekiel was serving as a sign to the house of Israel, a warning of the impending doom facing Jerusalem (Ezek 12:6). To the exiles, Ezekiel was a sign or an illustration or an object lesson (Ezek 12:11). What he bad done in symbolic action will actually befall the inhabitants of Jerusalem they will be driven from their homeland (exile) and forced to settle in areas set apart for them by their conquerors (captivity). The prophet was commanded to refrain from any lamentation or mourning after death of his wife (Ezek 24:15-27). It was another Ezekiel’s sign to the exiles (Ezek 24:24). When all events came to pass the news that Jerusalem had fallen and the temple had been destroyed they will know that the event had been decreed by the Lord. The sign of his wife’s death portends judgment and death, this sign will trumpet salvation and life (Ezek 24:27).
Jahwe: Bóg gniewu czy miłosierdzia?
Jasiński, Andrzej S. (Redakcja Wydawnictw Wydziału Teologicznego UO, 2017)
The Old Testament knowledge about God has many aspects. The theological views of the Bible show both original concepts and some borrowings taken from the contemporary Middle East literature. They exerted influence on the textual expressions referring to Jehovah. Despite this literary dependence, there is a homogeneous message about God in the Old Testament. In various ways the Bible shows the active presence of God among the chosen people. There are texts presenting God’s anger or the God of war. Others describe Jehovah as a loving Father, caring for all people, not just for the Israelite’s. Still, there is no contradiction in these images because the variety of God’s depiction in the Bible does not come from any inconstancy of Yahweh conduct towards people but from different stages of the divine revelation which – within a longer period of time – has led the believers to meet the only God: the God of love.
Obcy w Starym Testamencie
Jasiński, Andrzej S. (Redakcja Wydawnictw Wydziału Teologicznego UO, 2017)
The Old Testament testifies that Israel lived among strangers. This was not only true during the pre-royal era (Abraham, Moses), but also after the exile (Ezra, Nehemiah). The relationship with the other peoples was determined by a coexistence and togetherness, as the respective situation entailed. It entered the realm of theological evaluation when it affected Israel’s faith in its God Yahweh. The relationship to the individual stranger, who is the first and concrete concern of the Israelite, and to the foreign peoples is different.
Odwołana żałoba. Ostatni dialog Ezechiela w obliczu nadchodzącej katastrofy Jerozolimy (Ez 24,15-27)
Jasiński, Andrzej S. (Redakcja Wydawnictw Wydziału Teologicznego UO, 2017)
Prophet Ezekiel belongs to the figures of the Old Testament who realized their vocation in the period of the breakthrough epoch. Born in Jerusalem, moved to Babylonia (after the first conquest of the city in 597 B.C.), he was appointed prophet of Yahweh, surrounded by exiles who found themselves under new circumstances. Just as once the descendants of Jacob stayed in Egypt and received Moses as their leader, so also Israel in Babylonia received from Yahweh a confidant who was able to lead the people marked with the deepest blows of fate. Ezekiel was not at the head of the exiles who returned to Jerusalem. His task was even more difficult. Namely, he had to gather around him all the scattered people together with their leaders who, despite tragic experiences and magnitude, were not aware of the sins they had committed. In the structure of the whole book of Ezekiel, the pericope about the death of the prophets wife (Ezek 24,15-27) was placed after the first part o f the scripture in which (after the introduction, Ezek 1-3) the oracles against Israel are found (Ezek 4–24). The pericope “about woman” is to be seen as an introduction to a new theme, namely about oracles against the nations (Ezek 25-32). After the end o f the old epoch (the punishment of Israel) a new one began (the punishment of the enemies of Israel). This breakthrough came only after the fall of Jerusalem (587/6 AD). As a sign of this event was the death of the wife of the Prophet. Ezekiel despite the personal tragedy, could not follow the popular custom of mourning. However, it was a rime of deep mourning for him, which was also felt by those around him. The “not showing the mourning” was on the one hand an attempt to bring the people away from wailing and on the other hand to look into the future with optimism and Yahweh’s help.
Pokutna modlitwa psalmisty
Jasiński, Andrzej S. (Redakcja Wydawnictw Wydziału Teologicznego UO, 2017)
Ps 6 is an individual lament (structure: 2-4 lament; 5-8 prayer for healing; 9-11 thanksgiving). Laments in the Bible cover a wide variety of topics. Ps 6 is the first of the seven .penitential psalms (Ps(s) 6; 32; 38; 51; 102, 130; 143). Verses 2-3 demonstrate the pervasive power of sin. The sin has an impact on whole existence, as evidenced by the use of the word’s “bones” (physical) and “soul” (entire being). In essence, the psalmist is trying to plead with God by saying, “If You don’t deliver me, You will have one less worshiper” Psalmist puts a high value on the praise of God as a bargaining chip.
Rok jubileuszowy w tradycji biblijnej
Jasiński, Andrzej S. (Redakcja Wydawnictw Wydziału Teologicznego UO, 2017)
Leviticus 25 details the biblical system of jubilee. The year of jubilee came at the end of the cycle of 7 Sabbatical Years. In essence the jubilee was en economic institution. Israel had a three-tier pattern of kinship, comprising the tribe, the clan, and the household. Leviticus 25 is interwoven with the economic practice of the redemption of land and persons (primarily for the protection of the clan). One of the central pillars of the faith of the Israelites was that the land they inhabited was Yahweh land. The land was the goal of the Exodus redemption tradition. Divine judgment eventually meant expulsion from the land, until the restored relationship was symbolized in the return to the land. The jubilee functioned as a necessary override to the practice of redemption. The regular operation of redemption over a period could result in the whole territory of clan coming into the hands of a few wealthier families, whit the rest of the families in the clan in a kind of debt servitude, living as dependent tenants of the wealthy, precisely the kind of land-tenure system that Israel had overturned. The jubilee was based upon several central affirmations of Israel’s faith, and the importance of these should not be overlooked when assessing its relevance to Christian ethic and mission. Jesus announced the in breaking of the eschatological reign of God. He claimed that the hopes of restoration and messianic reversal were being fulfilled in his ministry (Luke 4,16-30).
Samuel: ostatni sędzia Izraela
Jasiński, Andrzej S. (Redakcja Wydawnictw Wydziału Teologicznego UO, 2017)
Samuel’s epoch was preceded by the Judge’s times which showed the critical political condition of Israeli tribes in those days. God’s calling Samuel (1 Sam 3) began a new era for the Chosen People. Eli, holding the office of the Judge and the highest priest, was not in a position to guarantee the unity for the dispersed tribes. Failure in the fighc against the Philistines and the loss of the Covenant Box filled the measure of misfortune. After twenty years of hidden life Samuel enters the scene of Biblical hiscory (1 Sam 7,2-13,24). He anoints Saul of Beniamin tribe to be the king and thus initiates the monarchic epoch in Israeli history. The king’s duty was ti unite the dispersed tribes and to create a sufficient military force to defeat the Philistines or other enemies. The king enjoyed expecced military successes but used undue authority when he usurped the competence of a priest (1 Sam 13,13). Then, he disobeyed the herem, i.e. the demand to exterminate totally the people and live stock of Amalekites (1 Sam 15,9). This conduct led to rejection of Saul by Yahweh who chose another servant – David. Samuel, obedient to Yahweh, secretly anointed David in his family town, Bethlehem, as the ruler (1 Sam 16,12). As long as Samuel had been alive, Israel ruled by Saul succeeded but when the prophet died the situation changed radically. The ultimate defeat came from the Philistines. It was then that Saul was killed on Mount Gilboa. After the king’s death, the ruling powers came to David who proved to be the saviour of the people. Samuels mission was finally successfully fulfilled. He managed to establish a royal power in Israel, a power that showed to be vital to save the nation. After the hapless Saul’s kingship there came the golden time of David’s rule. David became a figure of the Messiah to come, Jesus Christ.
Sprawiedliwość Boża według ksiąg prorockich w ujęciu dokumentu Papieskiej Komisji Biblijnej „Natchnienie i prawda Pisma Świętego”
Jasiński, Andrzej S. (Redakcja Wydawnictw Wydziału Teologicznego UO, 2017)
The focus of the article is on the aspect of the prophetic speech according to the document of Pontifical Biblical Commission: The Inspiration and Truth of Sacred Scripture: The Word that Comes from God and Speaks of God for the Salvation of the World. The document is divided into three parts: the first considers the inspiration of Sacred Scripture, its origin from God; the second the truth of Sacred Scripture; and the third examines the exegesis of passages that present particular problems, either historical, or ethical and social. The second part of document in the paragraph Prophetic Books (number 72) refers to the question of Justice of God. The article analyzes several biblical passages (Lev 19:2; Deut 6:25; Isa 1:17; 5:7; 9:14-15; 26:2; 30:12- 14.18; 45:21; Jer 2:19; 6:14.19; 7,13-15; 9:3; 12,11; 23:17; 27:14; 28:8; 29:8-9; Ezek 13:10; 18:5-18; Amos 5:24; 9:10; Joel 2:12-14; Zeph 3:5; Zach 10:2) in which prophets write about justice of God and justice of man. According to the prophets, Israel is judged for its lack of social justice. The poor and needy are oppressed, denied justice in the courts and forced into slavery. The whole of the book of Amos is about justice. Isaiah affirms: judgment is coming, because of the injustice and inhumanity of the great and the Powerful towards the weak, poor and helpless. Jeremiah made plain just how highly God rates justice. Ezekiel, writing at around the same time, listing a catalogue of abuses with regard to the family, social justice, the temple cult, pagan worship, sexual matters, the legal system and economic justice. In all these areas, which cover the whole of social, economic and religious life, the people had violated the covenant and had forgotten the Lord. The prophets are agreed that God hates oppression. The YHWH will come and establish his justice on the earth.
Wybór Abrahama
Jasiński, Andrzej S. (Redakcja Wydawnictw Wydziału Teologicznego UO, 2017)
Abraham’s choice was extremely important for the whole history of redemption described both in the Old and the New Testaments. Personal contact with God has brought the image of God being close to man. Abraham was considered to be Gods friend. He is perceived as such in all the three monotheistic religions, Judaism, Christianity and Islam. The patriarch is thus the most “ecumenical” character of all and is called che “father of faith”. The historicity of Abraham has been presently widely discussed. The question has been studied from the historical, archaeological, ethnological and religiological perspectives. The covenant of God with Abraham was the first historical event that sealed human vertical relations. God ’s covenant with Noah had not been historical but merely human hopes of intimate relation with the Highest. It was God Himself to evoke the hopes in man. The description of the Noahite covenant was a prelude to Yahweh covenant with Abraham and his descendants. God’s choice of Abraham has changed human history for ever. Since then Yahweh would repeat. The tale of Isaac’s – Abraham’s son – binding (Gen 22:1-19) is one of the most thrilling texts in the whole Hebrew Bible After the chapter (Gen 21), Isaac, being born in fulfilment of God’s promise, the reader goes to the text where God demands from Abraham to sacrifice the boy. The text of Gen 22:1-19 is a mixture of E and J sources therefore the motifs described there must have been known in various Israeli traditions and were perceived as specially important issues of religious teaching.

Przeglądaj

Przeglądaj Scriptura Sacra, 2017, R. 21 wg Autor "Jasiński, Andrzej S."