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Arcykapłan Jazon i jego zamierzenia wobec Jerozolimy w świetle Ksiąg Machabejskich
Baran, Grzegorz M. (Katolicki Uniwersytet Lubelski Jana Pawła II, 2013)
As is apparent from an analysis of the Books of the Maccabees, Jason belonged to the group of so-called Hellenized Jews, who took the initiative in introducing Hellenistic customs in Jerusalem and Judea. Certainly, the office of High Priest, which he captured through corruption, made him one of the leading figures in this process. Two institutions which Jason founded, the gymnasium and ephebate, would have pushed Jerusalem in the direction of other poleis of the Hellenistic world. It is difficult to say, however, to what extent he actually managed to implement these projects. In Jerusalem we do not know, for example, whether he managed only to create a so-called politeuma or if he perhaps went further, converting the city into a true polis. As scholars show, Jason probably wanted to connect “the old” with “the new”, i.e. to give Jerusalem the status of a Greek polis on the one hand while, on the other, retaining the “native customs” and loosening only their rigor. Perhaps his sudden loss of the post of High Priest caused the projects he undertook to not be fully implemented.
„Boże moce” w obronie narodu żydowskiego w świetle Ksiąg Machabejskich
Baran, Grzegorz M. (Wydawnictwo Diecezjalne Adalbertinum, 2013)
Analyzing the content of both Books of Maccabees, one can notice that their authors firmly emphasized the question of supernatural help which God had been giving to the Jewish people, who were under the rule of the Seleucid Empire. It is particularly visible in the struggle undertaken in defense of the Law, the homeland, the temple and native customs. Although battles were often fought against enemies of considerable military advantage, the troops of fighting Jews were in the end – with God’s help – victorious. Moreover, the miraculous intervention of God was described by the author of 2 Ma by means of supernatural revelations of mysterious characters in which God Himself revealed his own power as well as defended his people. Therefore, the Jews – being the witness of these events and keeping God’s interventions in the history of their own nation in mind – had no doubt that God Himself – showing his power – was fighting against their enemies. This conviction is clearly expressed in the following worlds of 1 Ma 12:15: “we have the support of Heaven to help us, thanks to which we have been delivered from our enemies, and they are the ones who have been brought low.” On the basis of the text of both books it can be seen that God’s help was usually a response to prayers full of faith, as it is stated in 2 Ma 1:8: “we prayed to the Lord, and our prayer was heard.” The efficacy of the prayer and – consequently – the support given by God were essentially dependent upon the fidelity to the Law of those who prayed and fought.
Kobiety w kulturze i religii społeczności żydowskiej w świetle Ksiąg Machabejskich
Baran, Grzegorz M. (Wydawnictwo Diecezjalne Adalbertinum, 2014)
Analyzing the contents of the Books of the Maccabees (1-2Macc canonical and 3-4Macc apocryphal) it can be noted that their authors – on the canvas of the story associated with the revolt of the Maccabees and the persecution of the Jewish community – also touched upon issues of the presence and role of women in the religion and culture of ancient Israel in Hellenistic times. Although women mentioned by the authors women are anonymous, one can, however, learn a lot about their lives in this period. The authors in fact give different information about the women of different status: young girls, virgins/unmarried maidens, wives, mothers, widows, grandmothers as well as prostitutes. Of particular note are women who demonstrated heroism in defense of God’s Law. The mother of seven sons, presented in 2Macc and 4Macc, stands out in this respect as – for the fidelity to the Law – she suffered a martyr’s death, encouraging earlier her own sons to assume the same attitude. To sum up, one can conclude that women in the Jewish community of the time, which was clearly dominated by men, played important roles and in certain circumstances were able to do heroic deeds.
Niepokalane Serce Maryi w perspektywie starotestamentalnego pojmowania „serca” (szkic problemu)
Baran, Grzegorz M. (Polskie Towarzystwo Mariologiczne, 2023)
Obraz Boga w Pierwszej Księdze Machabejskiej
Baran, Grzegorz M. (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)
The First Book of Maccabees – although belongs to the historical books of the Old Testament – also has an important theological value. The issue ofthe image of God, outlined in this article, is one out of the many theological themes presented in that work. This image – as it is clear from the analysis of the text of 1 Macc – was presented by the biblical author in the context of historical events which constituted, for the hagiographer, the space of God’s activity, through which God let Himself known. The featured image of God is undoubtedly an expression of faith of the hagiographer and of the community to which he belonged. This is evidenced by terms referring to God (Heaven, He, You etc.), which very strongly emphasize His transcendence. As it is clear from the analysis of texts, the biblical author explicitly referred to the entire theological tradition of the Old Testament and therefore presented God, who helped Israel in the whole history, also in Hellenistic times as punishing for unrighteousness, listening to prayers, supporting and saving His people from its enemies, as well as taking vengeance on them.
Obraz Boga w przekazie Czwartej Księgi Machabejskiej
Baran, Grzegorz M. (Katolicki Uniwersytet Lubelski Jana Pawła II, 2016)
The Fourth Book of Maccabees (4 Macc.) ‒ although being a philosophical and rhetorical work that mainly deals with the issue of overcoming passion by means of „pious reason” ‒ contains a number of references to God which have naturally been woven into the corpus of this work. All these references allow one to draw up an image of God present in the mind of the author of 4Macc. It is evident from the analyses, that although 4 Macc. is imbued with the spirit of Greek (Hellenistic) philosophy and literature, the image of God sketched by the author of 4 Macc. is firmly rooted in the Old Testament’s theological tradition. Even the concept of pro,noia, taken directly from Greek philosophy, in 4 Macc. has a close relationship with theology of the Old Testament. This leads to the conclusion that the author of 4 Macc. ‒ in spite of his rooting in the Hellenistic culture ‒ was a pious Jew who, through his work, wanted to strengthen the faith of his brethren.
Uzdrowienia dokonane przez Jezusa – boskiego lekarza w świetle Augustynowych homilii do Ewangelii Jana Apostoła
Baran, Grzegorz M. (Wydział Teologiczny Sekcja w Tarnowie UPJPII w Krakowie, 2010)
St Augustine’s homilies included in Iohannis Evangelium Tractatus are sui generis biblical commentaries on individual pericopes of the Gospel according to St John. Analyzing the content of the homilies in question it can be noticed that Bishop of Hippo fundamentally uses the allegorical method which allows him to capture the “spiritual meaning” of the Biblical texts. St Augustine’s usage of the allegorical method is particularly vivid in his interpretation of Jesus’s healings. These were described in the Fourth Gospel: healing the paralytic at the Pool of Bethesda (Jn 5: 1-18) as well as healing the blind from birth (Jn 9: 1-41). The cure of Malchus’s ear, which had been cut off, was also invested with allegorical significance. Although there is no direct relation concerning the cure of Malchus, a servant of Caiaphas, in the Fourth Gospel, St Augustine, beginning with the pericope Jn 18: 10-11, refers to the Gospel according to St Luke (Lk 22: 51). Thus, he shows the interpretation of healing Malchus in the context of the commentaries to John’s writings. Explaining the meaning of each cure, the Author of the homilies teaches that each human being who inherits human nature through birth from earthly parents, is contaminated with the spiritual illness – the sin. Such illness could not be healed by the Old Testament’s Moses Law. The one who cured the man thoroughly was Jesus Christ, the Divine Doctor and the cure from heaven. It was Him who freed the human from the power of law, the cure from the lack of faith and any spiritual illnesses. Humans cured by Jesus are freed from the enslavement to sin. They are also capable of living according to “the new commandment” – “the commandment of love”. Spiritually renewed people who follow the rules of the “new commandment” are part of Christ’s Kingdom, of which He is the King. At the same time, they become participants of Christ’s royal power, in other words they co-reign. According to Augustine, this idea is hidden in the name of the healed man, Malchus. The author of the homilies translated it into Latin by means of the future tense participle “regnaturus” – “the one who is to reign” Thus, the ones who were cured by Christ are called to partake in His Kingdom which is fulfilled in the dimension of eternity.
Znaczenie Janowej frazy „gennēthḕ(i) eks hýdatos kaí pneúmatos” (J 3, 5)
Baran, Grzegorz M. (Uniwersytet Papieski Jana Pawła II w Krakowie. Wydział Teologiczny Sekcja w Tarnowie, 2022)
Występująca w dialogu Jezusa z Nikodemem fraza gennēthḗ(i) eks hýdatos kaí pneúmatos (J 3, 5) ma głębokie znaczenie teologiczne. Jej przesłanie wynika z poszczególnych terminów: hýdōr („woda”), pneúma („duch”), które w tradycji biblijnej posiadają bogatą symbolikę, nabudowaną na ich dosłownym znaczeniu. Teksty ksiąg biblijnych, a zwłaszcza czwarta Ewangelia, ukazują ścisły związek pomiędzy rzeczywistościami, które wyrażają oba terminy. We frazie gennēthḗ(i) eks hýdatos kaí pneúmatos terminy hýdōr i pneúma odnoszą się do tej samej rzeczywistości, czyli duchowych (nadprzyrodzonych) narodzin, których sprawcą jest Duch. Wzmianka o „wodzie” ma za zadanie dookreślenie okoliczności, w których dokonuje się owo „zrodzenie z wody i Ducha”. Okoliczności te zachodzą w kontekście sakramentu chrztu.