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Influence of the Septuagint on the Typological Interpretation of Joshua and His Deeds in Justin Martyr's “Dialogue with Trypho, the Jew”
Misiarczyk, Leszek (Katolicki Uniwersytet Lubelski Jana Pawła II, 2021)
The aim of the article is to argue that the typological interpretation of Joshua and his actions in the Dialogue with Trypho, the Jew by Justin the Martyr, was only possible thanks to the Hellenized version of the Old Testament known as the Septuagint. In the Introduction, it was synthetically recalled that Justin in Dialogue argues with Marcionism and Judaism, and in Part 1 the status of the Septuagint was recalled in Judaism and ancient Christianity, as well as his methods of interpreting the Old Testament. In Part 2, the author concentrates on the analysis of the relevant fragments of the Dialogue in which there is a typological interpretation of Joshua and his actions. The influence of the Septuagint on Justin’s interpretation is manifested in several aspects: the name Joshua, in Hebrew יתושע, according to the Septuagint, sounds exactly the same as the name of Jesus Christ ̓Ιησοῦς and is the basis for the presentation of Joshua as a type of Christ; the second circumcision of the Israelites by Joshua, with stone knives, after entering the Promised Land was a type and foreshadowing of the spiritual circumcision of the Gentile heart by Jesus Christ from stones, that is pagan deities and the error of the world; the blood of circumcision at Gilgal was a type of the blood of Christs; stone knives (μαχαίρας πετρίνας) were a type of the teaching and words of Christ with which he circumcises the hearts of the pagans; the heap of twelve stones was a type of many heathens circumcised from the false polytheism. And the mention of this second circumcision, which Justin interprets as a type of real spiritual circumcision made by Christ, shows us the Dialogue as the oldest testimony of the Septuagint version confirmed by the Code of Alexandria (εκ δευτέρου in Rhalfs’ apparatus).
Mirosław Stanisław Wróbel, Jezus i jego wyznawcy w Talmudzie. Analiza tekstologiczna, historyczna i socjologiczna (Lublin: Wydawnictwo KUL, 2013). Ss. 272. PLN 46,50. ISBN 978-83-7702-639-7
Misiarczyk, Leszek (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)
Pontyfikał Romano-Germański – krytyka dotychczasowej edycji i nowe postulaty badawcze Henry’ego Parkesa
Misiarczyk, Leszek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2024)
The edition of the Romano-Germanic Pontifical in 1963 by C. Vogel-R. Elze was the basis for further research on the Pontificals in various fields for decades. In recent studies, Henry Parkes undermined the basic assumptions of this edition, rightly postulating its revision. The article synthetically summarizes the history of the Vogel-Elze edition and its principles, reconstruct its criticism by Parkes, his new hypotheses and postulates for further research, as well as a critical assessment of his hypotheses. Parkes challenged the fundamental assumption of the Vogel-Elze edition that the codex 451 of Monte Cassino is the closest to the original and the most representative group of manuscripts to reconstruct the Pontifical is the group 1, because the original has not been preserved for comparison. The absence of Benedictiones and Iudicia Dei in group 1 and Cassinensis 450 would be evidence of their later origin, not earlier. The Pontifical would not be only a book of a bishop, but it was used, for example, during the coronation of kings, it also contains many blessings given by presbyters or even liturgical commentaries and was used in monasteries. In his opinion, the codex B 52 from Bamberg is the oldest one, and the most representative group of manuscripts collected by Andrieu is the group 2. Except for emphasizing that codex B 52 and group 2 contains Humili prece singing absent in Cassinensis 450 and in codices group 1, he does not present any arguments for his hypothesis. His critique of the Vogel-Elze edition, however, can certainly provide an important guide to the critical use of the Vogel-Elze edition in the study of the Pontificals.
„Umysł widzący swoje światło” w nauce duchowej Ewagriusza z Pontu
Misiarczyk, Leszek (Katolicki Uniwersytet Lubelski Jana Pawła II, 2016)
Ewagriusz z Pontu w swojej nauce duchowej przedstawia tzw. modlitwę czystą, która jest modlitwą nie tylko pozbawioną jakiegokolwiek kontaktu z rzeczami materialnymi, ale również z jakimkolwiek materialnym wyobrażeniem nous. Taki rodzaj głębokiej modlitwy jest jednocześnie źródłem poznania Boga. Umysł (nous), który osiąga stan tak głębokiego oczyszczenia podczas modlitwy doświadcza światła Bożego i widzi siebie jako świecący. Ewagriusz precyzuje, że umysł widzi siebie samego w kolorze szafiru lub nieba, a niekiedy jako gwiazdę. Badacze jego pism od lat zastanawiają się, czy według niego to światło pochodzi od samego umysłu, czy też od Boga. Mnich z Pontu, jak się wydaje, łączy te dwa światła ze sobą, uważając je jednak za oddzielone. Światło własne nous jest tylko odbiciem światła Bożego, jak księżyc odbija światło słońca. Choć umysł nie jest źródłem swego światła, to jednak jego światło jest realne. W chwilach głębokiego duchowego zjednoczenia z Bogiem Jego światło oświeca ludzki nous i go przemienia w świecący i widzący światło.