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Bóstwo i człowieczeństwo Syna Bożego w prologu Listu do Hebrajczyków
Bogacz, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
The paper asks a question about the nature of the Son of God as shown in the prologue to the Letter to the Hebrews. Does it show the divine or human nature? It turns out that in the prologue to the Letter the author perceives His human nature (the second verse) and soon after, the divine (the beginning of the third verse), and – writing about the clearing of sins – the thought of the human nature of the Son of God returns to show His elevation. The fourth verse is a transition to the first part of the Letter and heralds its subject of superiority of the Son of God over the angles.
Całun Turyński a relacje ewangelistów o Męce Pańskiej
Bogacz, Roman (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2021)
Chociaż w świetle nauki nie można z całą pewnością stwierdzić, że Całun Turyński jest płótnem, w które w czasie pogrzebu był owinięty Jezus Chrystus, to jednak przez analogię można przeprowadzić badania porównawcze danych o Męce Pańskiej wyprowadzonych z Ewangelii z wynikami badań syndonologów zajmujących się analizą naukową Całunu. Artykuł jest próbą takiego właśnie porównania relacji Ewangelistów z danymi z Całunu Turyńskiego. Okazuje się, że nie ma w tych danych żadnych sprzeczności, wręcz pasują one w całości do ewangelicznych opisów. Co więcej, opisy te w wielu punktach są lapidarne. Natomiast badania nad Całunem dostarczają wielu szczegółów, o których ewangeliści nie wspominają.
Chrystus Arcykapłan według Listu do Hebrajczyków
Bogacz, Roman (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2009)
The letter to the Hebrews shows us Christ as the one true High Priest. It is the only book that emphasizes the missiom of God's Son in this specific way. Christ's priesthood is completely different and higher than the Levitical priesthood of the Old Testament. Jesus is the One who is faithful and trustworthy, having been sent by God himself. He is above Moses in the same way as “the builder is above the building that he builds”. He, the incarnate Son of God, is the creator of the world and mankind, and is the ruler of all things. He sits at the right hand of God. However, to become a priest He had to become flesh and blood – in other words He became fully human. Christ's task is to be a mediator between God and humanity. He brings forgiveness once and for all and leads his people to the place of rest – joyous celebration with God in eternity (Hbr 4, 9). His sacrifice is superior to the sacrifices within the Mosaic Law. Christ has sacrifised himself as a perfect offering and entered heaven with his own blood, not to the Temple with the blood of animals, as the Old Testament priests used to do. Therefore, He can help us in all our needs because He himself suffered much. The goal of Christ's ministry is our sanctification, which is the unity with God.
Jezus Arcykapłan – Λογός źródłem miłosierdzia według Hbr 4,12-16
Bogacz, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
Verses 4, 12-13 comprise an exceptionally beautiful, if difficult to interpret, parallel. Their author used as many as seven terms which appear in the New Testament just once, while some of them are not present in the Holy Scriptures at all and are taken from cultic terminology. A serious interpretative problem, extensively discussed by exegetes, is the Greek term λογός which makes a stylistic figure of these verses. The paper presents and justifies the translation of this term in the meaning in which it appears in the prologue to the Gospel according to John, as the Word, which in Jesus Christ, became a human being. The verses under analysis deal with the problem of the last judgement shown in a form of, what seems to be, an Old Testament offering. Appearing before God at the time of judgement man is no mystery to Him, just like an offering is known in every detail to a priest who is making it. Understanding the pericope in such a way we get a smooth transition between the two sections of the Letter to the Hebrews, with the former presenting Jesus as the Great High Priest sympathising with human being and the letter depicting Him as the merciful High Priest. Verse 4,12 constitutes a terse summary of the first theme, while 4, 13, of the second. The author goes on to explain that Christians should look ahead with hope because they have Jesus, the merciful High Priest, who made an offering of Himself for them and became a source of mercy for all who believe in Him.
Jezus Chrystus Król. Intronizacja Syna Bożego na Króla wszechświata według Hbr 1, 5-14
Bogacz, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1999)
La Lettera agli Ebrei è uno dei più cristocentrici scritti del Nuovo Testamento. Non solo dà la risposta alla domanda: „chi è Gesù Cristo?” ma anche situa il ruolo di Gesù nella storia della salvezza. Nella prima parte la Lettera dimostra la sua esaltazione alla destra di Dio e – nella forma di una grande liturgia celeste – presenta la sua intronizzazione a Re dell’universo. Tutta l’intronizzazione è stata situata dall’autore nel deio, perciò ci partecipano gli spiriti celesti, ossia gli angeli Su questo sfondo l’autore dimostra Cristo come Dio e Re a cui rendono omaggio gli angeli. Essi sono spiriti celesti creati da Dio, destinati a servire Cristo Re e ad aiutare gli uomini a sarvarsi (cfr. Ebr 1,14).
Kapłaństwo Chrystusa na wzór Melchizedeka (Hbr 7,1-28)
Bogacz, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
The New Encyclopedia of Archaeological Excavation in the Holy Land, Ephraim Stern (red.), Carta, Jerusalem 1993, V. 4, ss. 1552.
Bogacz, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1997)
Nowy król w starożytnym Izraelu. Obrzędy intronizacyjne
Bogacz, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
The Bible is a religious book whose aim is, first of all, to pass on the truth about God and human being in relation to the Creator. It passes on, nevertheless, the history of the chosen nation. The history of Israel is shown in a fragmentary way. The article attempts to collect the fragmentary data scattered throughout the Bible concerning rituals connected with taking charge by a new king. The rituals began in a sanctuary (a sacred tent, a temple), and were then continued in a royal palace. In the sanctuary, royal insignia were put on and anointing ceremony was performed. Regalia consisted of a crown (diadem) and certificate. Later, when the monarch's rule became associated with judging, the sceptre was added. Anointing, which constituted the proper consecration ritual, was performed by God's man: a prophet and priest. Solemn acclamation began in the sanctuary and accompanied the procession on the way to king's palace. In the palace the other two ceremonies were performed: enthronement and paying homage to the new king by his subordinates.
Prace a śtudie Żylińskiej Univerzity. Séria humanitnâ 1, Dokument PBK Interpretócia Biblie v Cirkvi. Zbornîk prispevkov z medzinârodnej konferencie konanej na Katecheticko-pedagogickej fakulte sv. Ondreja ŻU v dńoch 23-25. Októbra 1997, Ruźomberok 1998.
Bogacz, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1998)
Słowo Boże w życiu i nauczaniu Kościoła
Bogacz, Roman (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2010)
The Twelfth Ordinary Session of Bishops Synod, which took place from 5 to 26 October 2008, was devoted to the presence of the Word of God in the Life and Mission of the Church. The document of the Instrumentum laboris called for a reflection on six topics: 1) not to restrict the Word of God only to the Bible; 2) ways of preaching the Word of God, especially during the homily; 3) meditative reading of Scripture, known as Lectio Divina; 4) the importance of the Old Testament; 5) some issues for exegesis as a method of interpreting Scripture; 6) Bible translations Therefore, it is the task of the Church to explore this Word, which comes to us either through the liturgy, or during our meeting with Scripture. The main purpose of the Synod was to draw attention to Scripture, and to rediscover its great power of shaping and transforming the human heart, since the Word of God is alive and effective (Heb 4, 12). The shepherds responsibility is to prepare the lay faithful so that they could draw from this invaluable source that is the Bible, and be fully nourished by the Word of God present in it.