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Aleksandra Klęczar, Ezechiel Tragik i jego dramat Exagōgē „Wyprowadzenie z Egiptu”, The Enigma Press, Kraków-Mogilany 2006, stron 147
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Augustyn Jankowski OSB, Bliżej Bogarodzicy, Kraków 2004, WAM, ss. 231.
Jelonek, Tomasz (Wydawnictwo Archidiecezji Przemyskiej, 2005)
Augustyn Jankowski OSB, Duch Święty Dokonawcą zbawienia. Nowy Testament o posłannictwie eschatologicznym Ducha Świętego, Kraków 2003, WAM, ss. 174.
Jelonek, Tomasz (Wydawnictwo Archidiecezji Przemyskiej, 2005)
Augustyn Jankowski OSB, Rozwój chrystologii Nowego Testamentu (Myśl Teologiczna 46), Kraków 2005, WAM, ss. 192.
Jelonek, Tomasz (Wydawnictwo Archidiecezji Przemyskiej, 2005)
Bar-Kochba
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1999)
David and Bar-Kocheba make in a way two pillars of Jewish history in the Promised Land. With David begins the Jewish state, with Bar Kocheba, a chief who established a new ephemeral Jewish state, it comes to an end. Since then Jewish nation has started its life in Diaspora. It officially lasted until 1984. David goes fighting against Goliat and finishes it successfully, he does it in the name of God trusting fully in Lord’s help. Bar Kocheba behaves in a quite different way. Even in his prayer he boasts that he does not need God’s help. David wins, Bar Kocheba loses. The histoiy of Israel is the history in which such a principle fulfils: „Not by might, nor by power, but my spirit, saith the Lord of hosts” (Zechariah 4,6).
Barbara Szczepanowicz, Atlas roślin biblijnych. Pochodzenie, miejsce w Biblii i symbolika, Kraków 2003, WAM, ss. 270.
Jelonek, Tomasz (Wydawnictwo Archidiecezji Przemyskiej, 2003)
Biblijna nauka o wolności i wyzwoleniu
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
Freedom and liberation are among much focused on entries and yet they are constantly missing from the life of human community. This results from an erroneous notion of freedom, which appeared in modern times and gave rise to social structures of captivity. We therefore turn to Revelation to learn how we should properly understand and build freedom Christ instructs us that the only liberating factor is His Truth. The Church, which – especially in the context of the so called theology o f liberation – issued two significant Instructions showing dangers and developing positive knowledge of freedom and liberation, has been teaching it. The article focuses on a Biblical notion of freedom as shown through the history of Israel and the instruction of the New Testament. In the Bible freedom is primarily a matter of being free from sin. Historical experiences of Israel show that God Himself is the guarantor of freedom and mending one's ways is a means to achieve it. The main form of captivity and the source of its various kinds is sin. Prophets heralded the instruction in freedom, and Trito Isaiah's texts are especially informative. The New Testament shows that the basic liberation takes place within a person, and the most important principle is the commandment of love. True liberation takes place in the Death and Resurrection of Christ, which is also good news of freedom. The way to liberation is therefore evangelisation, i.e., preaching the good news of freedom. This should also show the importance of God's commandments on the way to freedom and demonstrate the relevance of their message, though here it is most important to accept with confidence the gift of God's Wisdom. In conclusion three subjects are developed: the commandment of love is the way to freedom, as is the cross, and because people need a genuine example, St. Francis of Assisi is shown as an evangelically free man.
Biblijne pojęcie przymierza
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
Covenant belongs to the most basic notions of religious message as it became a model of religion, which was presented in the Holy Scriptues. Before it was endowed with religious content and became an expression of mutual relationship between God and man, covenant was an inspiration referring to relations among people. Covenant as taken from the relations among people, fit perfectly as a model for religions owing to, in particular, its two features. It was an indissoluble treaty and, entered by two unequal parties endowed the stronger one with a right to dictate conditions. The Scriptures describe three basic types of covenant, the most important of which was the Sinai one. It was an imperfect covenant; it had to be renewed and because of that the Old Testament announces a new one. This is done by Christ, and the New Testament demonstrates its superiority over the old covenant as well as its ontic novelty.
Dokumenty soborów powszechnych. Tekst łaciński, polski, t. 4 (1511-1870), Lateran V, Trydent, Watykan I, Kraków 2004, WAM, ss. 1000.
Jelonek, Tomasz (Wydawnictwo Archidiecezji Przemyskiej, 2005)
Dopełnienie udręk Chrystusa
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1993)
Ezdrasz i jego dzieło
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1999)
La figura di Esdra ci è conosciuta dai libri biblici e apocrifici. Esdra era scriba in Babilonia, ossia un uomo eh si occupava della raccolta e sistemazione delle tradizioni religiose d’Israele. Tornati a Gerusalemme comincia una riforma religiosa, le ciu trappe furono la proclamazione della Legge al. popolo e i tentavi di rimandare le mogli straniere. Esdra sta a cavallo dell’epoca storico – tragica dell’Antico Testamento e del tempo della religione giudaistica della Legge. Analizzando la proclamazione della Legge da Esdra l’Autore diomstra che essa ebbe luogo dove una volta si trovava la porta delle Acque che non esisteva più ai tempi di Esdra. È rimasto solo il luogo che commemorava la porta. L’attività di Esdra costituisce una tappa importante nella storia d’Israele, inizia i tempi del giudaismo, Esdra stesso è precursore dei rabbini, capi spirituali del giudaismo.
Fałszowanie obrazu Jezusa i Kościoła
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
In our times false pictures of Christ appear abundantly. One of the wellknown among them was a false picture of Christ popularized by Dan Brown in his famous book „The Da Vinci Code”, in which true facts and biased fabrications are woven into one cohesive story used to propagate a false picture of Christ and Christianity. Such propagandists regard the canon Gospels as documents which were purposefully falsified by the Church. They try to show that the true information about Jesus can be found in other documents from the times, which were rejected by the Church, and often hid as they allegedly contain the true picture of Jesus, but do not agree with the doctrine that originated in the Church. These are Apocrypha and documents recently discovered in archaeological finds. For example, there is a book written by two journalists Michał Baigent and Ryszard Leigh, who follow the opinions of Professor Robert Eisenman. The book is entitled „Zwoje znad Morza Martwego. Historia pewnego oszustwa” (Dead Sea Scrolls. A Story of a Certain Deception), and was actively promoted and became a bestseller generously spreading the grains of falsehood. This paper presents the opinions propagated in the above mentioned book and tries to take an attitude towards it, supplementing the picture of distortions in the picture of Jesus with examples from other such books, equally arbitrary, based on a priori premises which manipulate accessible biblical and extra-biblical sources. These books have long bibliographies, which may include excellent works of Biblicists, historians, and others. Nevertheless, just like the sources themselves, these works cannot speak the language of truth as they have been muzzled with arbitrary limitations. The truth for these authors is not what they study, but an assumption they made and must prove, even though the sources and scholarly aids say something totally different.
František Trstenský, Aby si poznał spoľahlivosť učenia. Ŭvod do Nového zákona, KBD Svit 2006, stron 92
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
František Trstenský, Na ceste do Damasku, Svit 2007, stron 126
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Hillel – jeden z wielkich nauczycieli judaizmu
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
Babylonian Captivity put an end to the country of Judah. The Israeli statehood ceased to exist for many centuries and its revival in the Hasmonean times was possible only because the identity of the nation deprived of land and freedom was saved. The prophet Ezekiel had an extremely important role in this cause. The next stage for Israel began with the houses of the congregation (bet-ha-kneset), afterwards – from the Greek translation of the Hebrew word – commonly called synagogues. A synagogue became a very important factor in the forming of rabbinical tradition and interpretation of the Torah. This forming imbued in the Land of Israel by Esdras was preserved and developed for a long time, of which little is known. There must have been, however, some established form of instruction, hinted at in the allusions to the Great Synagogue, which was to have owed its beginnings to Esdras himself. It was much later that the rabbis, known from the Talmud, who continued the interpretation of the Torah appeared. They were the direct predecessors of Hillel. Hillel, who is considered to have been the greatest sage and rabbi in the times of the Second Temple, was called the Older (Zaken) due to high esteem in which he was held amongst his countrymen. He was said to have come from Babylon and to have arrived in Jerusalem to be taught by Shemai and Avtalion. The teaching of Hillel is often contrasted with the teaching of Shammai, his contemporary. The differences in their teaching resulted from different understanding of the Torah and the rules of its interpretation. Hillel created his own seven rules of explaining the Torah. In his interpretation Hillel managed to adapt the laws and demands of the Torah to the situation of the time. The introduction of an instittition of prosbol, which became a legal instrument protecting creditors against the consequences of the sabbatical year – the year of remission of all debts, is an example. Hillel is an important figure, an outstanding sclrolar and teacher; he closes the first period of developing rabbinical thought. His disciples will belong to the first generation of rabbis whose instructions constituted the so called Mishnah.
Historia – mit – teologia
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1997)
History, myth and theology are the three poles of a Biblical story. At its basis lies a historical fact which is not described in the language of history but of myth to let the dimension of transcendence unfold. History and myth, on the other hand, create theology which has extremely strong historical grounds in the Bible (God acts and reveals Himself in history and through history), but could not be expressed without a myth element. Theology has to go beyond the worldly order and reach God since He cannot be expressed otherwise. At last there appears a harmonious synthesis of history, myth and theology and every study of the Bible which would omit one of these elements is bound to lose. In every genuine story one should aim at finding proper boundaries between history and myth and at understanding the full sense of the story, which is expressed in its theology. The history of exegesis shows that this task is by no means easy and requires continuous studies. At the end of these considerations we should express our great joy and gratitude to God that after the Constitution “Dei verbum” we enjoy true freedom in the Church: the freedom which allows us to discuss without constraints the range of history and myth. We may still have to alter the boundaries of these two cognitive expressions, sometimes giving priority to history, sometimes to myth, but neither of them has to be feared, and finally, a place has to be found for either. Approving of both conceptions, without quarreling about them, enables us to fathom the theological perspective, for the uncovering of which we have been given the Bible, an inspired Book of God’s Revelation.
Jana Pawła II teologia historii
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
The paper looks at a theological reflection on history present in the teaching of the Holy Father. Theology is the study of God and the reality which He created in the light of God's revelation. History can also be viewed in this light. This is how the theology of history is born. This approach is a special feature of the biblical revelation. It was in a circle of scholars in Kraków that John Paul II acquired an excellent understanding of the biblical subject matter, and – in particular – of the formulation of a historical and redemptive nature, which lies at the foundations of his perception of history; biblical as well as ancient and contemporary. Such a perception is accompanied by an ability to search history for the signs of God, who acts and reveals Himself. This will constitute an everpresent factor of the theology of history in the teaching of John Paul II while in prophesying, the fulfilment of the role of a prophet in the biblical meaning. The considerations cannot give the full perspective of the subject tackled in the title of the paper. A special presence of the theology of history in the teaching of John Paul II has been emphasised and illustrated with a few examples.
Jerome Kodell OSB, Klucz do Pisma Świętego. Katolicki podręcznik do studiowania Pisma Świętego, Kraków 2003, WAM, ss. 264.
Jelonek, Tomasz (Wydawnictwo Archidiecezji Przemyskiej, 2003)
Jerzy Ciecieląg, Poncjusz Piłat prefekt Judei (Biblioteka Zwojów. Tło Nowego Testamentu, 1.11) Wydawnictwo The Enigma Press, Kraków-Mogilany 2003, 151 stron
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2004)
Jose Maria Riaza Morales SJ, Kościół i nauka. Konflikt czy współpraca? Kraków 2003, WAM, ss. 397.
Jelonek, Tomasz (Wydawnictwo Archidiecezji Przemyskiej, 2003)