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A parable in Greek-Roman, Old Testament and rabbinic literature
Jaromin, Joanna (Redakcja Wydawnictw Wydziału Teologicznego UO, 2014)
Jednym z aspektów, którymi zajmuje się hermeneutyka biblijna, jest kwestia gatunków literackich obecnych w Piśmie Świętym. Do charakterystycznych gatunków literatury biblijnej należy z całą pewnością przypowieść. Z przypowieścią najczęściej spotykamy się w Ewangeliach. Przypowieści nie były jednak „wynalazkiem” Jezusa. Gatunek ten rozwijał się już na długo przed Jego narodzeniem. Niniejsze opracowanie podejmuje właśnie problem genezy i kształtowania się przypowieści nowotestamentowej ‒ od literatury greckiej i rzymskiej, przez literaturę starotestamentową po rabinacką.
Droga wiary i wzrostu duchowego w opowiadaniu o uczniach idących do Emaus (Łk 24, 13-35)
Jaromin, Joanna (Papieski Wydział Teologiczny we Wrocławiu, 2015)
The purpose of this study is to show in one of Luke’s christophany the symbolism of Christian life, the process – the way on which a man gradually comes to a true knowledge of the Risen Lord, especially through the sacraments and the word of God. At various stages of the way of two disciples, accompanied by the Risen Jesus, the maturation of the true faith of every Christian can be noticed. The culmination of this maturation is the Eucharist in which it is possible to know Jesus fully. Both the Liturgy of the Word and the Liturgy of the Eucharist are essential elements of this knowledge. However, one cannot ignore the other sacraments, in particular the other sacraments of Christian initiation. The life with the sacraments and the word of God is the only way to deepen their faith and lead to an encounter with the Risen Lord, similarly to the way of the two disciples walking to Emmaus.
G. Ravasi, M.I. Rupnik, Fascynacja pięknem. Między Biblią a teologią, tłum. B. Żurowska, Kraków: Wydawnictwo SALWATOR 2013, ss. 92.
Jaromin, Joanna (Redakcja Wydawnictw Wydziału Teologicznego UO, 2014)
„I Vangeli: storia e cristologia. La ricerca di Joseph Ratzinger”. Rzym, 24-26 października 2013
Jaromin, Joanna (Wydział Teologiczny Uniwersytetu Opolskiego, 2013)
Jana Pawła II interpretacja Psalmu 51
Jaromin, Joanna (Wydział Teologiczny Uniwersytetu Opolskiego, 2010)
John Paul II devoted to Psalm 51 four of his catecheses referring to psalms and hymns from Liturgy of the Hours. The Holy Father indicated the main elements of the spirituality of the Psalm which should be manifested in the lives of the worshippers, especially the sense of sin. The Pope, following the biblical author, stressed the strong conviction about the possibility of conversion and God’s forgiveness that save the sinner and turns him into a new man. The profession of faith and the consciousness of one’s own imperfection arouse hope for purgation and God’s mercy.
Kanoniczna i apokryficzna przypowieść o siewcy (Mt 13,3b-9; EwTm 9)
Jaromin, Joanna; Chrostowski, Waldemar; Kowalski, Marcin (Stowarzyszenie Biblistów Polskich, 2021)
Krew i woda z przebitego boku Jezusa (J 19,34). Symbolika i teologia
Jaromin, Joanna (Wydział Teologiczny Uniwersytetu Opolskiego, 2012)
The author of the fourth Gospel, as opposed to synoptics, places in the description of the Passion a scene showing a soldier who pierces with a spear the side of Jesus from which blood and water is flowing (Jn 19,34). Sometimes 1 Jn 5,6-8 is regarded as an indirect, parallel text. Blood and water have had a great significance since ancient times. The Biblical World has also attributed to them a number of meanings, both positive and negative. In the positive sense Fathers of the Church read the symbolism of blood and water coming out of the side of Jesus from the early centuries of Christianity. They were also followed by contemporary Bible researchers searching here, among others, a symbol of sacraments, salvation, the birth of Church, and - in contrast with misbelievers - the real humanity of Jesus. The common feature of all these attempts to interpret this scene is Jesus’ love to the Church and everyone.
Między bogactwem a śmiercią. Kanoniczna i apokryficzna przypowieść o nierozumnym bogaczu (Łk 12,16-21; EwTm 63)
Jaromin, Joanna (Wydział Teologiczny Uniwersytetu Opolskiego, 2013)
The aim of this study is to present the dependence between wealth and death in the canonical and apocryphal Parable of the Rich Fool (Lk 12,16-21; EvThom 63). Both versions of the parable differ in some significant details. However, it can be assumed that the basic idea remains the same: putting too much trust in tangible goods, the temptation to recognize self-sufficiency and not reckoning with God in this life is foolishness (also in terms of the Old Testament) and condemns a man to a spiritual death. A man absorbed in all what is temporal does not also allow any thoughts about death to himself. Death, which will surprise him, will shut him the way to correct his life, to do at least one smallest good deed. Both discussed texts also underlines the instability of worldly goods and durability of spiritual goods. A warning may be read out of them to reckon with God’s will in our worldly plans as it is the base of life.
Obraz Jezusa Chrystusa w hymnach pasyjnych Pierwszego Listu św. Piotra
Jaromin, Joanna; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The Passion hymns presented in St. Peter’s First Letter (1:18- 21; 2:21-25; 3:18-22) focus on the passion and resurrection of Jesus Christ. The first hymn primarily emphasizes the saving value of the suffering of Jesus and the truth of His resurrection. It presents Jesus as an innocent paschal lamb. It also indicates the pre-existence and worship of God. The second hymn emphasizes the attitude of Jesus according to the model of Isaiah’s suffering servant, Yahweh. The author shows first the sufferings of Jesus as an example for Christians suffering innocently and then underlines their sense of salvation. The third hymn stresses once again the fruits of passion and death of Jesus and His resurrection and emphasizes His pre-existence one more time. The Passion hymns show on the one hand the theology of the Passion of Christ, and on the other hand they also emphasize the importance of the resurrection and exaltation of Christ.
Obraz królestwa Bożego w przypowieści o sieci (Mt 13,47-50)
Jaromin, Joanna (Papieski Wydział Teologiczny we Wrocławiu, 2013)
The parable of the fishnet is one of the many Jesus’ parables which takes the subject of Kingdom of God. Here it is compared to the fishnet which gathers all the fish without distinction of their abilities. As Jesus already initiated Kingdom of God here, on earth, opening it for all with no exception. Staying in the net reflects exactly the earthly phase of Kingdom connected closely with the Church; it is the time when one can convert. As only the net will be brought out on shore, then angels will perform a division for the good and the evil. The selection will be made on the Last Judgment Day before coming the final phase of Kingdom of God. Thus the parable of the fishnet consists of some aspects of Kingdom of God: eschatological, ethical and ecclesial, which pervade themselves and create a holistic image of Kingdom – from the one started by Jesus on earth until the moment of reaching by them the completeness at the end of times.
Obraz modlitwy w przypowieściach Ewangelii według św. Łukasza
Jaromin, Joanna (Wydział Teologiczny Uniwersytetu Opolskiego, 2011)
Posłuszeństwo woli Bożej, czyli cztery sny Józefa
Jaromin, Joanna (Stowarzyszenie Biblistów Polskich, 2021)
Siedem słów z krzyża
Jaromin, Joanna (Wydział Teologiczny Uniwersytetu Opolskiego, 2008)
All the Evangelists give an account of Jesus’ crucifixion. However, all of them put the accent on its different aspect, that is why they quote various versions of the words spoken out by Jesus from the cross. If, however, these words are joined into one systematic monologue: “Father, forgive them; for they don’t know what they are doing” (Luke 23,34), “Assuredly I tell you, today will be with me in Paradise” (Luke 23,43), “Woman, behold your son; behold your mother” (John 19,26-27), “My God, my God, why have you forsaken me?” (Matt 27,46; Mark 15,34), “I am thirst” (John 19,28), “It is finished” (John 19,30), “Father, into your hands I commit my spirit” (Luke 23,46), then they will show the holistic image of Jesus: his relationship with the Father, his closest relatives, his executioners and others, as well as his divine message that he directs to every man he has redeemed.
Synagoga Libertynów w Jerozolimie (Dz 6,9) a inskrypcja Teodotosa
Jaromin, Joanna (Wydział Teologiczny Uniwersytetu Opolskiego, 2010)
The first part is an attempt to interpret and identify the Synagogue of the Freedmen mentioned in Acts of the Apostles. Many commentators agree that they probably were the descendants of Jews who were kidnapped to be enslaved by Pompeius in 63 BCE, and, after the return from Rome, built a synagogue in Jerusalem ‒ just like other Jews from diaspora did. The second part deals with the inscription discovered in the years 1913-1914, which is regarded as a foundational inscription of the Synagogue of the Freedmen. There is no unanimity among the scholars with reference to this fact. But still, the inscription of Theodotos provides plenty of information on the functioning of synagogues existing in the first century in Jerusalem.
Wartość Królestwa Bożego w przypowieści o ukrytym skarbie (Mt 13,44)
Jaromin, Joanna (Wydział Teologiczny Uniwersytetu Opolskiego, 2005)
The chief purpose of Jesus Christ’s teaching was the propagation of Kingdom of God. He mainly did that by means of parables in order to win as large group of people as possible, especially those who were ordinary and uneducated, often from the dregs of Jewish society. Jesus presented various aspects of Kingdom of God, in particular ‒ its value. Among the parables that deal with this subject, we can find in St. Matthew’s Gospel one of the shortest parables ‒ about the hidden treasure. By means of linguistic method we discover many aspects of this parable. Its purpose is to make the audience aware that the Kingdom of God is not, in fact, distant nor impossible for them to achieve. Nevertheless, some measures are needed and one's own commitment, but not beyond human abilities (the founder of the treasure possesses just enough money to buy the land in which he found and hid again this treasure). However, the emphasis is put on presenting the great value of Kingdom of God (the treasure) for which a man is ready give all what he has got in order to take part in it. What is more, by means of these linguistically exegetic considerations, we come to the conclusion that this ability of renunciation does not only refer to material goods, but, above all, it refers to changing one's own life, denial of sin, in general to reformation. The most characteristic feature of this parable is also the fact that the value of the Kingdom is quite accidental (a chance discovery of the treasure), but when it is finally understood, it becomes the most important goal in the life of a human being. Thanks to other methods of interpretation of the biblical text, such as the narrative or diachronic ones, it is possible to present more thorough and comprehensive analysis that, in turn, enables us to look at this parable from a different perspective.