Gloriam praecedit humilitas (Prz 15,33). Księga Pamiątkowa dla Księdza Profesora Antoniego Troniny w 70. rocznicę urodzin

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/1046

Gloriam praecedit humilitas (Prz 15,33). Księga Pamiątkowa dla Księdza Profesora Antoniego Troniny w 70. rocznicę urodzin, red. Mariusz Szmajdziński, Częstochowa 2015.

Przeglądaj

Teraz wyświetlane 1 - 20 z 50

Głos Jezusa w Apokalipsie
Urbanek, Beata; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
One of the elements of Christology of the Book of Revelation is the voice of Jesus. The Greek noun fōnē, denoting the voice of Christ, appears four times (1:10.12; 3:20; 4:1). John experienced it as a loud voice, its sound being similar to that of a trumpet and many waters. In this context, the voice of Jesus is the means of communication of the revelation. It is the voice of a person having full authority and power and its description can be compared to the OT theophanies. The second aspect of Jesus’ voice is that it can reach every Christian, even the weakest and the poorest as was the case with the Laodiceans. Hearing His voice, which means listening to His word, leads to a fellowship with Him. These two characteristics of the voice of Christ have a similarity to its presentation in the Fourth Gospel, in which Jesus’ voice is the one that speaks God’s words and is known by His sheep.
Wschodnia brama zewnętrzna (Ez 40,6-16; 44,1-3)
Jasiński, Andrzej; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
Ezekiel is one of Israel’s greatest prophets and theologians. The central event of Ezekiel’s ministry and the starting point of his theology was the fall of Jerusalem. The main aim of chapters 40-48 is to present an ideal picture of Jerusalem, the temple and the land of Israel in which Yahweh lives in harmony with his people. In Ez 40:6-16 we are told what was to be expected in view of man’s position at the gate, namely the measurement of the gate structure by which access was to be gained to the temple area. After the total measuring of the gate, Ezekiel provides two further details concerning the lighting and the decoration of the interior of the gate. In Ez 44:1-3, the prophet continues the temple tour from the preceding chapters (Ez 40-43). Ezekiel is impressed by the sight of the closed east gate. He declares, because Yahweh has passed through this gate, that it is henceforth barred to all human traffic. Yahweh will reside among the descendants of Israel forever. No enemy, either human or divine, will ever crash his sacred residence or remove him from his throne. Only Yahweh may enter from the outside.
Wszyscy potrzebują usprawiedliwienia, aby przyjąwszy Ewangelię stanowić jedność w Jezusie Chrystusie
Stasiak, Sławomir; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The search dictated by Paul, using their own names, Ioudaios and Hellēn, leads to several conclusions. Above all, the common use of these terms indicates the complementary believers in Christ, regardless of their ethnic and religious origin (Rom 1:16; 2:9-10; 3:9; 10:12; 1Cor 1:22-24). We note that these names were sometimes extended by the Apostle. Other concepts made the abolition of all borders more detailed: religious (peritomē kai akrobystia; Col 3:11), social (douloi kai eleutheroi; 1Cor 12:13; Gal 3:28; Col 3:11), concerning sexuality (arsen kai thēlys; Gal 3:28), and even mutual hatred (barbaros, Skythēs; Col 3:11). An important conclusion of a theological fact is that Ioudaios and Hellēn and others, the aforementioned concepts, were used by Paul to present three realities to which all divisions were abolished. The first is the need for justification, to which no one is privileged. Every man remains under the power of sin, which may be offset due to faith in Jesus Christ (Rom 3:9-11). Another truth is the fact that everyone, whether Jews or Greeks, may believe thanks to the Gospel, which is “the power of God for salvation of everyone who believes” (Rom 1:16; cf. 1Cor 1:22-24). If the Gospel is adopted, it results in a total unity of believers in Christ as expressed with abolition of religious, national and social (1Cor 12:13), sexual (Gal 3:28) and ethnical differences (Col 3:11). The abolition of all borders is summed up in relation to Christ. Whosoever calls him, has a share in his saving work (Rom 10:12). The choice of every man (Jew and Greek) is not without consequences. “Oppression and trouble” meets anyone who does evil (Rom 2:9), and ‘glory, honor and peace’, everyone who does good (Rom 2:10). It should also be noted that Paul uses the expression Ioudaios prōton, which indicates the priority of the Jews. It’s not about chronological priority, but rather, substantial priority, both in regard to the adoption of the Gospel (Rom 1:16), and the penalties and rewards that will meet everyone who does evil (Rom 2:9) or good (Rom 2:10), respectively.
Czego kobietom nie wolno? W poszukiwaniu konsensusu dla interpretacji 1Tm 2,11-15
Rambiert-Kwaśniewska, Anna; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
Among the biblical passages concerning women, 1Tim 2:11-15 is one of the most controversial. This can be clearly seen when we take into account that it’s often considered as one of the key arguments against women’s ordination. The common opinion about this passage, as being somehow misogynistic, is mostly caused by the interpretational habit of universalizing its meaning. In that situation, in order to understand 1Tim 2:11-15 properly, an exegete needs to follow two procedures. The first consists of showing occasional aspects of the Pastoral Epistles. It also includes presenting the false teaching performed in Ephesus by numerous deceivers – the presence of whom could have been a possible impetus for the prohibitions from 1Tim 2:11-15. The second procedure should focus on describing the situation of women in Ephesus – the real recipients of those prohibitions. My article is an attempt to introduce both steps, arguing that the reason behind the “prohibition of teaching” that is present in the passage is the author’s concern for the rich and powerful, yet sometimes naïve, Ephesian women.
Prace dyplomowe napisane pod kierunkiem Księdza Profesora Antoniego Troniny oraz prace recenzowane
Szmajdziński, Mariusz; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
Idea krańca ziemi na tle ugaryckiej kosmologii
Mrozek, Andrzej; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The idea of earth’s edge is found in three Ugaritic poems (KTU 1.4.viii.1-6; 1.5.vi.3-7; 1.16.iii.1-6). It is compressible in the context of local cosmology and forms an element of the organized space. This idea is opposed to the center of the earth (Gr. omphalos), and had formed the important point of contact with other parts of the cosmos. The Ugaritic world is composed of water, heaven, earth and underworld. The borders, in this case the earth’s edges, are guarantors of durability and order. They are far away from the center and achievable only by the divine messengers.
Relacje Edomu z Izraelem w świetle Starego Testamentu
Raszewski, Marek; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
Edom is a land in the south of eastern Transjordan. In the time of the Old Testament it was the southeastern neighbor of the Southern Kingdom. The Edomites are related to the Israelites. Esau was the son of Isaac. The close relationship of Esau to Israel is especially emphasized in the narratives which point out his closeness with Jacob-Israel, and describe their birth as twins (Gen. 25). Biblical information about Edom may be divided into two types. The first type is the original material, which apparently originated in Edom itself and somehow made its way to Israel, and which is found mainly in Genesis 36. The second type is information about Edom which is connected with the history of Israel. These two types of material give a chronological coverage of the two periods of Edom’s history. The original material about Edom is from the period before the monarchy was established in Israel. On the other hand, the material about Edom which is contained in the Israelite history covers the period of the monarchy in Israel and Judah, and, in fact, beginning with the time of David, the history of Edom is contained within the history of Israel.
Pierwsi świadkowie Zmartwychwstania. Kobiety w roli aniołów (Łk 24,1-12)?
Rosik, Mariusz; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The Greek word aggelos means “messenger”. In the pericope of the empty tomb of Jesus (Luke 24:1-12), the angels announce the resurrection of Jesus: “Why look among the dead for someone who is alive? He is not here; he has risen” (Luke 24:5-6). The women are the witnesses of the empty tomb and the resurrection. Then, they are told by angels to tell the apostles about the resurrection. Did the women became aggeloi? The author of this article tries to answer this question analysing the pericope exegetically and theologically.
Tekst i interpretacja Psalmu 22,17c. Przyczynek do historii masoreckiego tekstu Biblii Hebrajskiej
Chrostowski, Waldemar; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The Masoretic text of Ps 22:17c with the expression “like a lion” (very strange in this context) differs from the LXX translation giving the expression “they pierced”. Christian translators generally follow the LXX reading, choosing the messianic interpretation of the passage. The question arises, what was the Hebrew original: did the original word end with a waw or a yod? The Masorah itself gives some help in answering this question, and especially helpful is the fragment of Ps 22 in the Nachal Chever text. The masoretic reading of Ps 22:17c consists of an example of the intended changes introduced by rabbis as the elements of their anti-Christian interpretation of the Hebrew Bible, removing here any possible reference to the crucifixion of Jesus.
Przekład tekstów Pięcioksięgu na kaszubski
Sikora, Adam; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
Of all the Pentateuch Books, it is only the Book of Genesis that has been completely translated into the Kashubian language. However, there are also translations of more or less excerpts of the remaining Books. When it comes to the quantity of material, the greatest number of translated texts after Genesis are from the Books of Exodus, Deuteronomy, Numbers and Leviticus in that order. The greatest part of the Pentateuch text has been translated from Hebrew (A.R. Sikora), next from Polish (E. Gołąbek), and the least from German (M. Pontanus). All the above mentioned translations appear in print, one of them belonging to the so called old translations (Pontanus, 1643), while the two others to modern ones (Gołąbek, 2007; Sikora 2015). The oldest translation is Protestant, and the two modern are Catholic. This article includes a short description of the translations with emphasis on their language layout, as well as example passages of translations made by their three translators so far.
Miłosierdzie Boże w plagach egipskich (Wj 7,14-11,10)
Waszak, Piotr; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
This article discusses the presentation of the so-called “Plagues of Egypt” in the Bible, but from only one perspective, the topic of the Divine Mercy. When asking the question “how?”, the inspired text from Ex 7:14-11:10 tells about the Plagues which affected Egypt. It answers the following question: “what image of God does it show to the reader and what is the main idea of this image?”. The author proves that discussing “plagues” according to Semitic image, really highlights the truth about the Divine merciful love (even in such experiences where, at a first superficial reading, it may seem as the most cruel and incomprehensible punishment). Summing up, the text confirms this interpretation by the reference to the Wis 12:20[-21a] text and testimony of the Revelation of St John the Divine.
Trędowaty, jego choroba i status w świetle nauki Kpł 13,1-14,57
Kowalik, Krzysztof; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The article discusses the legal provisions of the Leviticus ritual lepers. The first part addresses the matter of understanding disease in the Bible, showing its relationship with human sin. It speaks about the relationship of the disease with God and the world of demons. The second part presents the biblical terminology for leprosy. It indicates that the Bible understands leprosy as various skin diseases. Further, it discusses the presented cases of leprosy and groups them clearly into the classifications of a patient with leprosy as ritually impure or pure. It also indicates ambiguous situations, stressing that the exclusion element indicates a leper as standing on the border of death, deprived of participation in God’s promises. The last section shows the steps which led to the ritual cleansing of the leper. It shows the course of the rite of purification and sacrifices which bring about atonement. The article suggests the role of the priest as one who does not serve as a physician, but is aware of the ritual purity of God’s people.
Cel zakładania ogrodów biblijnych i ich funkcje
Włodarczyk, Zofia; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
Biblical gardens have been established in the U.S., many European countries and Australia. They were created by Jews, Catholics and Protestants, sometimes as an expression of ecumenical activities. They are also used for treating the disabled and as a place of learning tolerance, especially teaching this school children. Half of the 60 studied gardens are situated in the vicinity of sacral buildings, while the other ones are located in the territory of schools, city parks or botanical gardens and arboreta. The gardens include numerous biblical symbols, for example: a topiary of grapevines as an image of Jesus, running water as a symbol of life (so-called ‘living water’), a cross, a desert, the tree of knowledge of good and evil, the Red Sea, Α and Ω letters, an empty tomb, a star, a serpent on the pole, a dove, and a temple of Jerusalem. In the investigated gardens, there are more biblical themes from the Old Testament (19) than from the New Testament (14). In addition, 8 themes common to the Old and New Testaments are presented. These are: the theology of a desert, biblical characters, the genealogy of Jesus, faith, a theology of bread, life and death, the history of salvation and geography of Palestine. The most popular biblical topic is a theology of the grapevine and vineyard as an image of Jesus, followed by the arrangements associated with Paradise, the events which took place in the desert and the parables of Jesus.
Słowo wstępne
Szmajdziński, Mariusz; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
„I skłoniwszy głowę, przekazał ducha” (J 19,30). Duch Święty jako dar umierającego Pana
Wróbel, Mirosław; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The present article shows the meaning and function of the Holy Spirit in the Johannine Gospel. The analysis of Jn 19:30, which describes the action of Jesus giving us the Holy Spirit as he was dying, enables us to recognize pneumatology in the context of paschal mystery. The article describes three aspects of the relationship: Jesus, the Holy Spirit and humanity: (1) Dying Jesus as the Donor of the Spirit; (2) the Holy Spirit as the Gift; (3) the Recipients of Jesus’ Gift. The text Jn 19:30 is described in a wider context of Johannine pneumatology.
Nierozerwalność małżeństwa w Starym Testamencie
Basiuk, Maciej; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
When asked about the possibility of divorcing wife, Jesus answered Pharisees: “Because of your hardness of heart, Moses permitted you to divorce your wives; but from the beginning it has not been this way” (Matt. 19:8). The Old Testament texts, beginning from Genesis, through Prophets and to the wisdom literature, prove that indeed the ideal marriage planned by God was indissoluble.
Obraz milknącego głosu w Apokalipsie św. Jana i jego przesłanie na tle paralelnych tekstów Starego Testamentu
Nowińska, Joanna; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The Book of Revelation uses the portrayal of the voice which shall not be heard as part of Babylon’s destruction and urges us towards conversation with it. The specifics of the silent voice is based on that from the Old Testament. The accent lies on emotions, relations, work, art – things connected with everyday life. Lack of voice means lack of these and causes emptiness which puts human beings into death. But such situations can also have a positive influence: they can move one to reflect, to verify choices, and that’s why hopes rise. Because it’s caused by God – the aim of this is that everybody comes back to Him and has a happy life.
Zasadność relektury liturgicznej Pieśni nad pieśniami
Langkammer, Hugolin; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The exegesis today attempts to discern only the literal meaning of the Song of Songs. However, even Jewish interpretations hint at traces of religious lines of thought which then formed the basis for the use of the Song of Songs in synagogal liturgy. That line of thought is also seen later in the acts of early Christian piety. In the article, the writer investigates where and when they can be found. Furthermore, he provides a sound substantiation for his theses.
Religijność w Księdze Kapłańskiej
Stanek, Teresa; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The Book of Leviticus appears as a compilation of fragmentary cultic and ethical prescriptions coming from different periods of religious history of Israel. However, the synchronic analysis, started by Mary Douglas, proved that the editor of the final version of Leviticus was a great artist with a religious goal. Leviticus is a book that presents multiple layers of meaning. In this article, the Book of Leviticus is interpreted from the Religionswissenschaft point of view. The text was divided into a few major blocks according to themes, and then it was asked what message was delivered through each one of them, and then subsequently, what the message of the whole Book was. Careful analysis of vocabulary, as well as the time and place of action, suggest a new structure – the four final chapters might serve as the endings for the three blocks of text. The theme leads the reader from the temple to the community; from the present to the future.
Świątynia jerozolimska jako miejsce pielgrzymowania w czasach Starego i Nowego Testamentu
Mielcarek, Krzysztof; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The paper searches some historical details on pilgrimage customs and celebrations in the Temple of Jerusalem in the times of the Old and New Testament. The study is divided into three natural periods: (1) Salomonic Temple, (2) so called Second Temple times, (3) and post-Temple Judaism. The Jerusalem Temple has been important to Israelites all these years, but customs and celebrations have been evolving. Each of them has got its specifics. At first, one can observe a growing religious esteem of what once was main local sanctuary visited spontaneously from time to time. After the Exile, when the king was no more, the position of the Temple was even higher and certain times of visiting Jerusalem were considered mandatory (Pesach, Pentecost, Sukkot). The custom of visiting Jerusalem did not cease after the Temple was destroyed. The celebrations became sober and sorrowful, yet they continued throughout the centuries.

Przeglądaj

Przeglądaj Gloriam praecedit humilitas (Prz 15,33). Księga Pamiątkowa dla Księdza Profesora Antoniego Troniny w 70. rocznicę urodzin wg Data wydania