Roczniki Teologiczne Warszawsko-Praskie, 2009, t. 5

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/4297

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Antropologiczne implikacje Jr 1,4-19
Klimek, Piotr (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2009)
This article presents an analysis concerning the special task the prophet Jeremiah was to undertake: Yahweh appointed him a prophet for nations and therefore sacrificed him as a gift for the people. A statement that God’s messenger belongs, in a certain sense, to the people, seems to have a special anthropological meaning in this text. Jeremiah personally found out how much he was the part of the Israel community after he had been persecuted for the words of reproof and had witnessed the conquest and destruction of Jerusalem. As these events were taking place, Jeremiah was acting as a defenceless man who cannot resist his persecutors. When he appears before the court, his only weapon is the strong belief that: “in truth the Lord had sent me to you to speak all these words in your hearing” (Jer. 26,15). Nevertheless, he cannot oppose them with word or deed since he is a servant of the people he was sent to. His task is to reprove them and he is not able to resign and ran away, no matter what the reaction of his listeners would be. He remains in Jerusalem after its conquest and then accompanies fugitives to Egypt. He never leaves his people. In the light of the analysis that has been carried out we can therefore declare that Jeremiah was very strongly inscribed into the world he lived in. Specially prepared and equipped by God, he undertakes a specific activity towards particular people. That is what happens in prophets’ lives. Jeremiah is distinguished from the others by his relationship with God. Perhaps that is why in the Matthew’s Gospel (16,14) he is mentioned among the prophets associated with Jesus’ mission.
Księga Starożytności Biblijnych
Korczak, Jakub (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2009)
Księga Starożytności Biblijnych - wprowadzenie biblijno-historyczne
Linke, Waldemar (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2009)
Rola obrazu w teologii Josepha Ratzingera
Bachanek, Grzegorz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2009)
In his theological writing Joseph Ratzinger often uses imagery from the Bible, the writings of the Church Fathers and liturgy but also from literature or from peasant customs expressing Christian faith. By noticing a relationship between Christian sacral art and the mystery of the Incarnation and the Resurrection of Christ, J. Ratziner regards this art as a result of development of Old Covenant traditions. Upon analyzing reasons for iconoclasm he observes that there can be no reconciliation between iconoclasm and Revelation. He also gives a general overview of the theological tradition of icon painting. Elucidating the evolution of understanding of the sacral image traditions of the Eastern and the Western churches he encourages to bring both traditions together. He stresses that sacral images inspire truth and a life of faith. An authentic religious image has its roots in prayer and leads the faithful to prayer. In a theological work images capture the readers attention and aid in a closer understanding of the text because as they often refer to various existential matters. In the end we are all called to become living images of Christ based on the example of the Christian Saints.
Słowo Boże jako źródło katechezy
Tomasik, Piotr (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2009)
The Author outlines the framework for the discussion on relationship between Bible and Tradition within catechesis. This task is being performed on two levels : that of findings of systematic theology and that of conclusions for catechetic reflection based on the forementioned findings. The Author refers to two catechetic directories, general (1997) and Polish (2001), demonstrating first of all that biblically-based approach to catechesis cannot be reduced to its ecclesial dimension based on the Tradition. This article invites us to discover the proper relationship between the Bible and Tradition in catechesis.
„…wystarczy obmyć sobie nogi...” (J 13,10)
Romaniuk, Kazimierz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2009)
Every year in the Holy Thursday Liturgy the bishops of the Roman Catholic Church in cathedrals and the major superiors - especially Benedictine abbots - usually in the central basilicas, perform the rite of mandatum - the ceremony of washing the feet of twelve friars or some lay men who have been selected from the members of the congregation. The rite of foot-washing appears to have been practiced in the majority of all the world religions. The author pays special attention to the significance of ablution rites in the Old and New Testament, referring to the texts which express the significance of these rites. In particular, the Author tries to interpret the fragment of chapter 13 of the Gospel according to St. John which tells us about Jesus washing His disciples feet. The Author shows the Biblical roots of this rite as well as its connection with Jesus prophetic mission. Moreover, he treats the abovementioned pericope as a special tribute paid to “apostolic feet” Not only does the act of washing of feet performed by Jesus express humble love of neighbour but this is also the homage paid to apostolic feet, since these are the feet that will carry the Good News to the comers of the earth.

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