Verbum Vitae, 2015, T. 28

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    Świadectwo „tego, który widział” (J 19,34-35)
    Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    The author of the present article is seeking to answer two questions: (1) Who is “the one who saw” and “bore witness” that from the pierced side of the crucified Jesus “came out water and blood” (John 19:34-35)? (2) What is the theological meaning of the reported witness? The author presents the arguments pointing to “the beloved disciple”, the ideal author of the Fourth Gospel, as the one who plays the role of the “witness” and “speaks truth”. The deepest message contained in his testimony regards the understanding of the death and resurrection of Christ. They signify the offering that, both to the “beloved disciple” and to all believers, is the source of Spirit (water), which in turn brings them Christ living in the filial relationship with the Father (blood), that is, Life.
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    Rola świadectwa w rodzinie
    Goleń, Jacek (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    True humanness reaches its fulfillment in Christ. It is faith that enables one to appreciate fully that gift of humanness, its value and its meaning, as well as to realize the marital-familial vocation. Testimony given to Christ in the Christian family takes on a more visible form as it harmonizes with the mature testimony of humanness. An important role of testimony in the family expresses itself in the objectives of this testimony. The testimony of humanness expresses itself in the task of building a community of persons and lasting marriage, respect towards persons and the human body, and commitment to maturing love and the realization of parenthood. Testimony of faith is connected with the task of professing God’s Word, realization of one’s baptismal priesthood, love and apostolate. Sacramental grace and prayer enable spouses and other family members to fully discover and realize these tasks.
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    Jahwe jako „prędki świadek” w Ml 3,5b. Niezwłoczność Bożego działania w obliczu kryzysu tożsamości religijnej Izraela na początku V w. przed Chr.
    Zawadzki, Arnold (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    The article aims at the exegetical analysis of the imagery of God as a “swift witness” (Malachi 3:5b), against a backdrop of the Jewish biblical, inter-testamental and rabbinic traditions. By its reference to the deuteronomistic institution of the witness, which guaranteed the observance of the Sinaitic covenant, the image implicitly indicates a crisis of religious identity, as well as the crisis of the institutions connected with the temple – which were supposed to safeguard and cultivate this identity. The image of God as a “swift witness” who comes to his temple to execute judgment on those who break the Covenant, and to inaugurate the ultimate era of justice, is the prophet’s answer to all those who harbor doubt about God’s justice.
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    Męczennik jako świadek w aktach męczenników
    Wysocki, Marcin (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    The article explores the phenomenon of Christian testimony present in experiences of persecution and in the death of martyrs, those who have given their lives for Christ. The primary sources for our reflection are the preserved descriptions of martyrdom (passio, acta martyrum). Martyrdom is commonly considered as the highest form of Christian testimony, thus it is useful to examine how it is present in the direct testimonies of the passion and death of the Christians of the first centuries, in that period of persecutions when indeed the theology of martyrdom first awakened and the witness of a Christian’s life and death took on particular importance. The article discusses the issue of testimony from different points of view: the witness of written testimonies, the testimony of the earthly lives of the martyrs, the testimony of their faith, and testimony of the act of martyrdom itself.
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    Miejsce świadectwa w przepowiadaniu homilijnym
    Dyk, Stanisław (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    The homily is a natural place to give Christian witness. God’s self-revelation – the continuation of which is found in the preaching of God’s Word – is characterized by dialogue. God, in giving Himself through the preaching of the Word, witnesses about Himself and waits for man’s reply, which is born from man’s personal experience of meeting God. This response then takes on the character of man’s own witness about meeting God. The witness of a Christian’s life is the confirmation of the power of God’s Word, it’s verification and illustration. When preaching a homily, witnessing to the faith can be voiced in different ways, but is always to be proclaimed by the homilist. The preacher of God’s Word can indirectly deliver experiencing God through one of the believers, or in his own words. The homilist is to witness that he “saw and heard” (experienced) God – in the Word of God, in the liturgy, and the lives of believers. Thus, the homily is listening to Christ who is present in Sacred Scripture, perceiving Him in the framework of the liturgy, and giving witness about His work in the life of the believer.
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    Kamień – świadek przymierza w Sychem (Joz 24,1-28)
    Florczyk, Łukasz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    Stones have always been used in the everyday life of people living in Canaan. They have also served as witnesses of important events in the history of the Chosen People, carrying within themselves a certain message for people, both for those times and to future generations. An example of one such witness is the great stone which Joshua had set up under an oak in Shechem on the occasion of the renewal of the covenant between God and the Israelites. The stone was to remind them about the miraculous interventions of Yahweh in the story of the Chosen People, about solemn declarations which they had vowed to God (mostly the resignation of the worship of foreign gods and abiding by the Law, which was to guarantee God’s blessing), and about the covenant made, or renewed, on that spot.
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    Mądrościowe odczytanie przykazania: „Nie mów fałszywego świadectwa przeciw bliźniemu swemu” (Wj 20,16; Pwt 5,20) w Księdze Przysłów
    Demitrów, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    The commandments, in the context of biblical Israel, constituted a solid foundation for one’s relationship with both God and man, thus providing the basic element for the shaping of human society. In this regard, the commandment “You shall not bear false witness against your neighbour” gained particular significance. The very quantity and variety of social and moral situations led naturally to legal specifications, as confirmed by the code of laws in the Books of Exodus and Deuteronomy. Beyond this, equally important for the chosen people was the process of formation and education through accumulated sapiential maxims and proverbs which contributed to the formation of right attitudes. References to the need for bearing true witness and ipso facto warnings against bearing false witness appear frequently in the Book of Proverbs, and they serve to confirm the great educational role of this commandment in the sapiential thought of biblical Israel.
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    Świadczyć – jak i o czym?
    Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
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    Będziecie moimi świadkami po krańce ziemi (dz 1,8). Łukaszowa wizja świadectwa z perspektywy Dziejów Apostolskich
    Mielcarek, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    Because of the richness of Lukan theology regarding witness, the author was unable to cover all of its aspects. Thus the study touches only upon its major threads. Besides the obvious issues of the apostles role as witnesses, the content of their witnessing, and its recipients – the study presents some other personalities involved in transmitting the Good News of God’s salvation to humanity. Indeed, the greatest stress is placed on the testimony of God himself. Despite being a constant Mystery for humankind, He never ceases being involved in their history and witnessing to his salvific plans. Although there are only a few texts within Acts that connect the persons of the Trinity to witnessing, one should consider them as fundamental to a full Lukan theology of witness.
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    Świadectwo Jana Chrzciciela w czwartej Ewangelii
    Wróbel, Mirosław S. (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    The present article describes the meaning and func tion of John the Baptist as the witness to Jesus Christ in the Fourth Gospel. The author shows the activity of John the Baptist in the wider context of the Fourth Gospel, where the various witnesses of God-Father, Son and Holy Spirit all lend a funda mental value for better understanding the existential and theolo gical message of the Fourth Gospel. The article consists of three parts: (1) Terminology and meaning of “witness” in the Fourth Gospel; (2) John the Baptist as the witness in the text of the Fourth Gospel; (3) the theological ramifications of the mission of John the Baptist as the witness of Jesus. In this article the author tries to describe the witness of John the Baptist as not merely historical but still active and current for the people of XXI century.
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    Trzy intrygujące aspekty świadectwa w Psalmach
    Węgrzyniak, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    The aim of this article is to analyze three difficult aspects of testimony in the Book of Psalms: (1) the term עדוּת ēdût in the titles of certain Psalms (Ps 60:1; 80:1); (2) understanding who or what is referred to as a witness in Ps 89:38; and (3) the proper translation of עדוּת ēdût, and its meaning, in its multiple uses in Ps 119. First, as background, the author synthetically depicts what the psalms say generally regarding the notion of testimony. Proceeding to the focal issues, he first analyzes עדוּת ēdût in the titles of the two psalms and concludes that the term should be interpreted as an independent title and translated as “testimony”. The next section presents the current understandings of who or what is a witness in Ps 89:38 (rainbow, sun, moon, throne, God), and proposes a new messianic interpretation. In the final part, after the presentation of various translations, the author suggests interpreting עדוּת ēdût in Psalm 119 as a technical term, properly translated in Psalm 119 always as “testimony”.
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    Izrael jako świadek Boga (Iz 43,8-13)
    Pikor, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    The subject of our analysis is an extract from the Book of Isaiah, 43:8-13, which represents a significant moment in a bilateral controversy (rîb) ordered by Yahveh against foreign nations and the gods they worship. The juridical controversy decides about powerful and dynamic narration in Deutero-Isaiah. There is an unexpected twist of action as the legal proceeding unfolds: Israel, once God’s witness, now becomes a nation accused of rejecting its primary vocation of being a witness. Our quest for the reasons behind Israel’s failed testimony to God hinges on decoding the idealized content of that testimony. God does not renounce his revelation to the world but makes Yahveh’s Servant his witness. The Servant will not only lead the world to the truth about God but also justify Israel, as well as other nations, by forming a covenant with the people.
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    Syntagma „mieć świadectwo Jezusa” w Apokalipsie Janowej
    Podeszwa, Paweł (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    The theme of testimony is one of the most important theological motifs in the final book of the New Testament, the Apocalypse of John. The noun “testimony” appears there nine times (1:2.9; 6:9; 11:7; 12:11.17; 19:10[x2]; 20:4), always in the singular form. The noun “testimony” is accompanied three times by the verb “have”, with which it creates the syntagma “have the testimony” (6:9; 12:17; 19:10). This syntagma, according to some analysts, indicates “a deeper identity of the disciples” of Jesus. In the present article I suggest an analysis of the above-mentioned phrase, seeking to identify the essence of that deeper identity of Jesus’ followers, which is expressed by the analyzed constituent segment. I begin with a few remarks about the etymology of the noun “testimony”, understood as the memory of people and events. Next, I analyze the three fragments which feature the syntagma “have the testimony”. From that background, I finally seek to answer the question of the sense of such an expression within the context of understanding the identity of Jesus’ followers. The living memory of Jesus – kept, experienced and passed along – shapes the identity of Christ’s followers. It looks back to the past, but at the same time is open to the present and, through hope, allows believers to await the future. In this way Jesus’ followers become witnesses and prophets of Jesus in the modern world.
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    Aaron jako nauczyciel świadectw (Syr 45,17)
    Pudełko, Jolanta Judyta (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    In the Greek version of the Book of Sirach the term μαρτύριον (testimony) appears twice. Besides Sir 36:14, the word appears also in the Praise of the Ancestors in reference to Aaron (Sir 45:17). Moses’ brother is described there as the one who is to teach Jacob the testimonies (διδάξαι τὸν Ιακωβ τά μαρτύρια), an expression that is missing from all other Biblical texts referring to Aaron. Therefore, the context of this expression, i.e. the praise of Aaron in Sir 45:6-22, is first analyzed and then various textual versions of Sir 45:17 are compared. Understanding the meaning of the term testimony in this context is made possible by the analysis of this word in other Biblical contexts, both those connected with the history of Aaron and the Sinai covenant as well as other, unrelated texts. Finally, the expression referring to Aaron is placed within the times of Sirach and those of the translator of the Greek version of the book. The key to understanding Sir 45:17 is found in the function and significance of the post-exile high priest. He is – as understood in the Book of Sirach – the only mediator between God and his people, and thus becomes the living symbol of covenant, responsible for transmitting testimonies: the Word of God, the content and requirements implied by the covenant made with God.
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    Pierwszy List św. Jana jako świadectwo teologiczne o historii zbawienia realizującej się w Jezusie Chrystusie
    Kot, Piotr (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    Reading the First Epistle of John, one is led to inquire about the nature of the testimony that the author of the letter offers to the Christian community in crisis. Is this a testimony based on an inculcated doctrine or does it originate in the historical experience of the author? This is, in essence, a question regarding the authority of the teaching presented in the letter. The vocabulary employed in the letter, particularly in its prologue, permits us to define the testimony under consideration as a theological testimony. It does not consist of a faithful recalling of memories of past historical events only. Indeed, the author of 1 John does not refer directly to any words or deeds of an earthly Jesus. Rather, the testimony consists in treating the historical facts as a “source of the present time.” This testimony enjoys strong authority because it arises from two sources: from an account of the eye-witness of the paschal life of Jesus Christ and also from reflection upon the existential outcomes of this historical and salvific event in relation to the current needs of the community.