The Biblical Annals, 2020, T. 10, nr 4

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    Nicodemus. A Disciple Liberated by the Cross of the Christ from the Darkness of Fear and Disbelief
    Grochowski, Zbigniew (Katolicki Uniwersytet Lubelski Jana Pawła II, 2020)
    Nicodemus, a Pharisee and one of the Jewish leaders, appears only in the Fourth Gospel. Three events in which he participates ‒ a night meeting with Jesus (John 3:1-21), a verbal clash with members of the Sanhedrin (John 7:50-52) and a funeral, performed for Jesus together with Joseph of Arimathea (John 19:38-42) ‒ are perceived negatively by numerous exegetes, and Nicodemus’s attitude is (sometimes harshly) criticised. However, taking into consideration the significance of all the details of the current narrative and the context of the occurring events, one should be led to the conclusion that this man, nowhere explicitly referred by the Evangelist with the term μαθητής, deserves to be called “a disciple of Christ,” who passed through the three-stage process of maturation in faith. Gradually he began to gain courage in advocating for Christ, and at the decisive moment ‒ during Jesus’ death on the Cross ‒ he definitely stepped out of hiding and gave a public testimony of his adherence to the Master of Nazareth. His person, through a gesture shown to the Crucified, became the locus theologicus in which Jesus revealed himself as the immortal Messiah, Prophet, and King.
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    Mary in the Apostolic Church in the Light of the Lucan Writings
    Mielcarek, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II, 2020)
    Lucan Mariology does not present a holistic picture of Jesus’ Mother, although it is without a doubt fundamentally important for the narrative of Luke –Acts. The Infancy Narrative and the three further traditions disseminated in the main body of the Lucan work (Luke 8:21; 11:27-28; Acts 1:14) show that she cannot be seen only through her faith or motherhood. The author of Luke-Acts carefully composed a set of scenes in order to share with his readers a much fuller picture of Mary. As a Mother of the Lord, she is also a disciple following God’s will and the teaching of her Son. In this study, the author is looking for fresh insights in the text, by applying a methodology recently presented by C. Bennema and other scholars concerning the Gospels’ characters and their characterisation.
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    Padlina i sępy. Czy logion Q 17,37 jest biblijnym cytatem (illud dictum), przysłowiem (proverbium), czy znakiem (signum)? Analiza egzegetyczno-teologiczna
    Zawadzki, Arnold (Katolicki Uniwersytet Lubelski Jana Pawła II, 2020)
    The article proposes a detailed syntactic and semantic analysis of Matt 24:28 and Luke 17:37c for the purpose of hypothetical reconstructing of the original Semitic (Hebrew and Aramaic) form of the logion Q 17:37. Then it is offered the comparison between the three different hermeneutic opportunities in its understanding within the canonical context, as either biblical quotation/paraphrase (Job 39:30) or proverb or sign. This comparison helps to understand that Q 17:37 fits very well to its literary and theological context from these three points of view. It shows therefore a very great semantic flexibility and makes it difficult to establish its original meaning in the document Q. However, the author of the article argues that the Semitic phrase Q 17:37 with a very high probability functioned both in the document Q and in the canonical context as a quotation/paraphrase of Job 39:30 or as a sign (in the same way as the fig sign in Matt 24:32-33; Luke 21:29-31) rather than as a proverb. The article therefore undermines the classical view that would be consolidated in the modern exegesis on Matt 24:28; Luke 17:37c.
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    Jesus and the Woman of Samaria (John 4:7b–15). From the Heritage of Tradition to the Mystery of Faith
    Kot, Piotr (Katolicki Uniwersytet Lubelski Jana Pawła II, 2020)
    The dialogue between Jesus and the woman of Samaria, which is related in detail by the author of the fourth gospel, focuses on the sign of Jacob’s well and the living water in its first part (4:7b–15). The climax of this section combines the well, the gift of God and the identity of Jesus. By way of allusion, Jesus leads the woman to the recognition of His person’s mystery. If readers wish to comprehend the meaning of this conduct, they cannot limit themselves only to the biblical story of the patriarch Jacob. They must consider the Targum traditions. Only thus is it possible to understand how a woman of Samaria could recognize the mystery of Jesus, a Jew. Setting the story in the cultural context sheds light on the author’s intentions behind the inclusion of the narrative of 4:1–42 in Corpus Johanneum. This is important in relation to the land of Samaria which was then inhabited by people who varied in terms of ethnicity and religion. The woman whom Jesus met at Jacob’s well is described in such a way as to represent all Samaritans: descendants of proto-Samaritans and immigrant heathens. All of them were invited to draw from the source of salvation opened up by Jesus Christ.
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    The Meaning of the Motif of Michael the Archangel’s Dispute with the Devil (Jude 9). A Socio-Rhetorical Perspective
    Muszytowska, Dorota (Katolicki Uniwersytet Lubelski Jana Pawła II, 2020)
    The purpose of this article is to analyse the persuasive functions of the Archangel Michael motif in the Epistle of Jude 9, and examine how the laconic reference serves argumentation in the letter and how it affects the recipients. We used methods of interpretation from the field of socio-rhetoric according to the interpretation model developed by Vernon K. Robbins, adapted to the needs of this study: rhetorical analysis, intertextual relations, and analysis of the pivotal values of the first-century Mediterranean world. The analyses lead to the conclusion that the condensed form of the reference to the Archangel Michael motif makes it possible to refer to the crisis among the addressees on many levels at the same time. It serves positive argumentation based on the ethos, uses the strength of the rich interpretative tradition of the motif and proves to be the key to the proper implementation of the answer within the challenge-riposte mechanism and to defining the threat to the communal identity.
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    Magnum miraculum est homo…. The Phenomenon of Man in the Light of Hermetic Excerpts: Lactantius, Div. inst. 7.13.3
    Sowińska, Agata (Katolicki Uniwersytet Lubelski Jana Pawła II, 2020)
    The aim of this paper is to present the question of human nature in a hermetic approach based on the source texts of Asclepius and Corpus Hermeticum. As the reference point for a research on hermetic anthropology serves one of the hermetic fragments found in Lactantius’ Divinae institutiones (i.e. Div. inst. 7.13.3), who focused on a characteristic feature of every human being: their dual nature – both divine and hylic. The analysis of Div. inst. 7.13.3 is preceded by a short study, based on the anthology by M.D. Litwa, of the range of influence of hermetic texts on literature from antiquity to the Middle Ages
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    The Eternal God’s Response to Man’s Cry in His Passing “Days” and “Years” (Ps 90)
    Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2020)
    In Ps 90, the poet expresses his perception of man’s time as marked by dynamic of passing away, fear of death, destruction, and futility. At the same time, he speaks of God’s “eternity” as “You are” (v. 2). He discovers the astonishing influence of “eternity” on “time.” The prayer of the “servants” makes the distant God (full of anger and indignation – v. 11) come close to them and act in their fleeting time to evoke His “mercy,” “steadfast love,” “joy” “glorious power,” thereby making time “stable” and “permanent” (v. 17). This is anchored in God’s eternity, even in God’s “You are” (v. 2). In the short and transient “days” and “years” of His “servants” and their “sons,” God writes an intense experience of His eternity. The extraordinary coexistence, even the interpenetration of time and eternity in the experience of the believer (people), is perhaps the most crucial theological intuition of Ps 90.