The Biblical Annals, 2022, T. 12, nr 3

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    “Ephraim is a Cake Not turned”: the Fruits of the False Knowledge of God According to Hos 7:8-16
    Balla, Ibolya (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
    The document of the Pontifical Biblical Commission, called What is man? A Journey through Biblical Anthropology points out in Chapter 1 (“The Human being created by God”), par. 33 that “[t]he failure to recognise the ‘created’ nature of the human being is made explicit in history as an arrogant pre sumption…” (46) and in par. 34 that “[a]n extraordinary endowment of intelligence, wealth and power gives the human being the illusion of being equal to God. To expose this deception of conscience the Lord predicts the inglorious end of the arrogant” (47). Many of the critiques and prophecies of Hosea are pro claimed in a period of Israelite history which reflects false and arrogant presumptions of the people of God. During the reign of Jeroboam II (ca. 784–753 BC) Israel experienced economic growth, territorial expansion and peace with the Arameans and the Judeans. However, especially following the Syro-Ephraim ite war (734–732 BC) it became clear that Israel’s political and military manoeuvres and his trust in his own strength can only lead to disaster. This is one of the recurring messages of Hosea who points out that the only way to stand is to believe and trust in God alone. Many of his images and concepts describe Israel’s false beliefs and presumptions which are based on the erroneous knowledge of God. Hos 7:8-16 can be read as an essence of this message. Its literary devices and notions emphasize that while Israel appears to be potent, he is in fact impotent, the undiscerning nation’s “strength” is withering away. Israel seems wise and knowledgeable when he is in fact unwise and does not know the way of life. In the context of the entire book this passage affirms that the basis of the relation of God and Israel is always the right knowledge of him which entails the right knowledge of the self and of its place in the universe. One of God’s greatest mercies for creation and Israel is that he is available, he can be sought, found and known through his words and deeds. Hosea as the mediator of God conveys to Israel that they can call upon God, seek him and know him. While his message is for a special historical period and circumstances, it is relevant for all ages when humans ignore their created nature and aspire to be powerful, self-sufficient, intelligent in economic, scien tific, political and military matters.
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    Mutual Vulnerability? Asymmetric Relationships in Biblical Anthropology
    Martos, Levente Balazs (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
    The 2019 PBC document views relationships between parents and children, masters and servants, “shepherds” and “the flock,” civil authority and citizens as asymmetric. The structure of the doc ument suggests that these relationship systems are based on shared human experience and a common the ological foundation: they appear to repeat the pattern of the parent-child relationship and originate in the obligation to obey God. Using the document as a starting point, I would like to outline what the con cept of asymmetric relationships can mean today. In search of common perspectives, I will compare New Testament texts with the interpretation of asymmetry in today’s social ethics discourse. The inequality and asymmetry of different persons and groups seem to be an undeniable fact, causing tension that can be resolved fruitfully by parties who take responsibility for each other in the presence of a “third.”
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    Two Accounts – One Ascension: Luke 24:50-53 and Acts 1:9-11
    Wasiak, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
    This article investigates the ascension accounts (Luke 24:50-53 and Acts 1:9-11) in a nar rative way. The main analysis point will be the question: why is one event recounted twice: at the end of the first Lukan volume and the beginning of the second? The second question concerns the meaning of the discrepancies between the two pericopes. We argue that all differences can be explained by Luke’s literary and narrative strategy. Luke 24:50-53 recounts the recognition of Jesus. Acts 1:9-11 marks the end of the period (between resurrection and ascension) needed for the disciples to become the legitimate and authoritative successors of Jesus.
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    Was Not the Woman Created in the Likeness of God? Pauline Midrashic Reading of Gen 1–3 in 1 Cor 11:7–12
    Bulembat, Jean-Bosco Matand (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
    To demonstrate his claim in 1 Cor 11:2–16 about how a Christian man and woman should wear their hair during liturgical worship, Paul uses several types of arguments, including Scripture (vv. 7–12). In v. 7, he states that “A man should not cover his head, because he is the image and glory of God, but a woman is the glory of man” (NAB). Most readers today, question the soundness of such an ar gument and may accuse Paul of misogyny. Does he not, contrary to what Gen 1:26–27 asserts, contend that the woman was not created in the image of God? The present study argues that Paul’s position can be better understood only if one, on the one hand, highlights the points of his argumentation and, on the other hand, considers the techniques of the Jewish theory of interpretation of the Scriptures in practice at the time of the Apostle. Paul is doing a Midrashic reading of Gen 1–3 narratives about the creation of human beings to assert the importance of both man and woman to behavior during Christian liturgical worship in such manner that they respect their specific dignities. At the end, Paul seems to be more “phil ogynist” than people use to appreciate.