Roczniki Teologiczne Warszawsko-Praskie

Stały URI zbioruhttps://theo-logos.pl/handle/123456789/4098

Roczniki Teologiczne Warszawsko-Praskie są czasopismem naukowym wydawane przez Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej. Pierwszy numer ukazał się w 2001 roku z inicjatywy niektórych wykładowców tarchomińskiej uczelni. Cele periodyku określił bp Kazimierz Romaniuk we wstępie do pierwszego numeru. W Rocznikach publikowane są teksty z zakresu dziedzin wykładanych w Wyższym Seminarium Duchownym Diecezji Warszawsko-Praskiej.

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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.
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.
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.
„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.
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.
„Współcierpienie Boga“
Adamczewski, Bartosz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2001)

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