Communio, 2019, R. 39, nr 1 (205)

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Maryja – Niepokalana Dziewica, która nie uległa pokusom
Lipniak, Jarosław M. (Wydawnictwo Pallottinum, 2020)
This article is about Mary, the Immaculate Virgin, who has not succumbed to all kinds of evil temptations in her life. The summit of creation has taken place in the Mother of Jesus. God shaped Mary so that the Incarnation of the Son of God could take place in Her. By the power of God’s grace, the Mother of the Lord was perfectly sanctified, redeemed, justified and liberated, becoming the second Eve, preserved in the condition in which was the first human being after Creation. Since Satan did not hesitate to tempt Jesus, it can be assumed that he also tempted Mary. Anyway, before the fall he had access to Eve, who gave in to temptation. Since Mary had free will, she certainly found herself in a situation of Eve experiencing temptation. Unlike Eve, however, she could reject temptation. We can firmly state that Mary was free from any lust. Her purity, poverty and obedience speak for such a statement, and the text of the dogma of the Immaculate Conception excludes all „sin blot”, of which undoubtedly is lust leading to the state of sin. The Mother of Christ through the privilege of the Immaculate Conception has been completely preserved from Evil. This was due to the power of Christ’s victory over the evil one. The death and resurrection through which Christ conquered the Evil can be described as a great exorcism. Mary first experienced its effects in the Immaculate Conception, which is a special exorcism. While exorcism freed from the influence of the Evil by the great exorcism, which was Christ’s victory over the Evil through His death and Resurrection, the exorcism of the Immaculate Conception kept Mary from any influence of the Evil. The victory of the Son of God over Satan took place in Mary in a pre-empted way. God is not bound by time and space. In this perspective, the Immaculate Conception can be justified by Mary’s participation in the summit of creation, which is the creation of the human nature of Christ. The Immaculate Mother of the Lord participates in this summit of Creation, which is the Incarnation, because it takes place in Her. Mary participates in the renewal of the work of Creation that took place through the Redemption. This correction embraces Her as first and embraces more perfect, so Mary is justified in the most perfect way.
Dlaczego Bóg wystawił Abrahama na próbę? Księga Rodzaju 22 czytana „od dołu”
Schmid, Konrad (Wydawnictwo Pallottinum, 2020)
The story of Abraham’s sacrifice in Genesis 22 has troubled readers for many centuries. God’s command for Abraham to sacrifice his only beloved son Isaac entails not only Abraham’s killing of his son, but also God’s renouncing the promise that Abraham would become a great and numerous people: Isaac is the necessary means of fulfilling this promise. God’s tempting of Abraham has its religious-historical background in the Persian period, when the promises to Israel seemed to have lost validity. Abraham thus becomes a prototype for Israel in a seemingly hopeless situation after the Babylonian exile.
Fundamentalne aspekty encykliki Fides et ratio Jana Pawła II w aktualnym kontekście historycznym i teologicznym
Kopiec, Maksym Adam (Wydawnictwo Pallottinum, 2020)
The article presents the fundamental aspects of the encyclical Fides et ratio of John Paul II in relation to the historical and theological context of contemporary culture. It points to current problems in the harmonious functioning of societies operating according to paradigms contrary to the absolute truth constituting the theological subject. The errors resulting from modernism (subjective rationalism, cognitive negation of faith) and postmodernism (relativization of truth, atheism and antitheism, reductionism of faith) are discussed here. The existential value of religious faith as showing the correlation of sense and truth was explained. Thus, doing the apology of rational nature of the faith. The truth as a gift contained in God’s revelation, necessary for making sensible of human reality was emphasized.
„I nie wódź nas na pokuszenie”. Ojcze nasz jako zapytanie o nasz obraz Boga i naszą mowę o diable
Hoping, Helmut (Wydawnictwo Pallottinum, 2020)
The article takes a position on the recent debate on the sixth request of the Lord’s Prayer «et ne inducas nos in tentationem». It is shown that the German translation «und führe uns nicht in Versuchung» (Catholic standard translation, Lutheran Bible) is literally and factually correct. Behind the criticism of Pope Francis on the German translation stands a dualistic appearing view of the relationship between God and the devil, which is incompatible with biblical understanding. For it is God who tests Abraham, it is God who allows the devil to try Job, it is God who leads Jesus into the wilderness to be tempted by the devil. With the sixth petition we ask God that the trials and temptations in our lives should not be too difficult, that we should be able to bear them, and that God may redeem us from evil – so the seventh request of the Lord’s Prayer.
Kuszenie i wystawienie na próbę. Szkice nowotestamentalnego obchodzenia się z tematem budzącym niepokój
Weidemann, Hans-Ulrich (Wydawnictwo Pallottinum, 2020)
The article analyzes the two main scenes in the Synoptic Gospels where Jesus is portrayed in a situation of temptation: the accounts of Jesus’ wilderness temptation in the Gospels of Mark and Matthew (with a short glimpse on Luke), and the Markan account of Jesus’ Prayer in Gethsemani (with a short glimpse on John). In addition to that, the treatment of the temptation in the letter to the Hebrews is correlated with the Gospels’ narrative accounts.
Versuchung: Moraltheologische – geistliche Skizzen
Schlögel, Herbert (Wydawnictwo Pallottinum, 2020)
Temptation is an existential and basic human disposition, which defies human beings to act bad despite realizing what is good. Theologically and biblically this is connected with the evil, the devil, whom Joseph Ratzinger characterizes as the Un-Person. The tension between the evil, which approaches the human being from the outside and the evil, which rises deep inside, is preserved within the term concupiscence. From an ethical point of view temptation consists in refusing to accept responsibility. In accordance with spiritual tradition it is pointed to Jesus’s word „watch and pray” and the four cardinal virtues. Considering complex situations also the „distinction of spirits” is an important help.
The Chastity of Jesus and the „Refusal to Grasp”
Batut, Jean-Pierre (Wydawnictwo Pallottinum, 2020)
Jean-Pierre Batut in his article analyzes the relationship between Christ’s temptations and His chastity. When Saint Thomas meditates on temptations in the desert (Summa Theologica, III, q. 41), reminds us that the temptation which Christ underwent is experienced like all mysteries. Nevertheless, he makes a distinction between „of flash and world” temptations and „primary temptation” coming directly from the tempter. If the temptation that comes directly from the tempter does not concern „intra-worldly” objects, the author states, it radically rests with God and God’s promise. This is the temptation from the third chapter of Genesis. Therefore, according to the author, this is the only biblical passage to which we can refer to the temptation of Christ, because as the only one he presents a man who is even younger than sin. For example, we cannot compare the temptation of Christ with the description of David’s sin (2 Sam 11 ; 1 Chr 20). Because temptation which David succumbs when he sleeps with Bathsheba is „of flesh and the world”; and this is not the original temptation.

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