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Funkcja obrazu w przekazie biblijnym: obraz winnicy w Iz 5, 1-7 i w Ewangelii
Strus, Andrzej (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1977)
Historia Józefa ‒ „podręcznikiem” wychowania młodego izraelity
Strus, Andrzej (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1985)
The narrative of Genesis 37.39‒50 abouth Joseph and his brothers has been the subject of many recent scholarly publications. The author reviews the various opinions without expressing his own views regarding the particular theses and then concentrates on the question of the didactic nature of the story, quite independent of its literary genre. The point is whether it is indeed possible to read the story of Joseph as to some degree a reflection of Israelite didactic and educational ideas and to what extent that could affect the interpretation of the text. Of the many views on the literary classification of the narrative the one which regards the story as a true historical account cast in the form of a novel or novelette seems to the author to be the most correct. The religious message of the narrative is enhanced, in the author’s opinion, by certain special qualities: the function of the sound structure of the name „Joseph”, the role of religious motifs (Joseph’s faithfulness to Yahweh, Yahweh’s blessing on Joseph’s undertakings, Joseph’s ability to see the intention of God in human dreams and to recognize the hand of God in the many mysterious events experienced by himself and his brothers), and some psychological aspects. An analysis of these qualities enables the author to say that the story of Joseph additionally functions as a didactic „manual” which teaches about the necessity and the method of acquiring wisdom; its religious message is that man’s highest value lies in leaving God freedom to exercise His mysterious and sovereign control over our lives.
Magnificat ‒ hymnem Matki ubogich
Strus, Andrzej (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1983)
Mary’s hymn recorded in Luke 1.47‒55 contains some themes transcending its historical context. One of these is the theme of humiliation and injustice inflicted on the poor and of God’s justice that they look for. Mary declares herself to be God’s lowly handmaid and shows how God’s justice is done in the history of salvation (v. 51‒53). Are the words about God’s just judgment to be taken as poetic turns of phrase, a reminder of the past, or a prophecy of a historical nature? The present article aims indirectly at answering this question. The first section elucidates the complex problem of poverty in the Old Testament and its special expression found in Mary’s words. Then arguments are adduced indicating the connection of the hymn with the circles of Yahweh’s poor. It is also stated that the hymn is a theological synthesis of the Old Testament themes of poverty and hope rooted in the saving action of Yahweh. The connection between the prediction of God’s justice (v. 51‒53) and the Old Testament prophecies of the Day of Yahweh indicates the proper way to interpret Mary’s words. They are a proclamation of the fulfilment of the prophecies of salvation in the person of Jesus Christ. Mary glorifies God for effecting salvation in her person and, in solidarity with all the poor expecting Yahweh’s justice, she proclaims to them the beginning of the Day of Yahweh with the incarnation of the Son of God in her womb.
Rozwój proroctwa o Emmanuelu jako przykład hermeneutyki w Starym Testamencie
Strus, Andrzej (Polskie Towarzystwo Teologiczne, 1986)