Scriptura Sacra, 2015, R. 19

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/26136

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Il diritto biblico contro l’usura. Studio comparativo dei frammenti della Torah (Es 22,24; Lv 25,35-38; Dt 23,20-21)
Rambiert-Kwaśniewska, Anna (Redakcja Wydawnictw Wydziału Teologicznego UO, 2015)
Among other moral or law regulations in ancient Close East, biblical law against usury should be treated as an exception due to the fact, that Tora recognized borrowing money at interest, especially to the compatriots, as definitively wrong. In order to present this exceptional status of biblical codifications, a careful exegesis as well as insightful analysis of terms nešek and tarbît has been performed. Both words turned out to be unclear when it comes to their origin and semantics. Besides mentioned analysis, a comparison of passages from three different Codes of Pentateuch has been performed. All above led to an attempt of explaining if ‒ and how ‒ differences between codifications can be brought together, as well as answering the question: why all three regulations were treated by Jews as obligatory, despite a serious internal incompatibilities.
Kraina faraonów w dziele Deuteronomisty (Joz-2 Krl)
Pieprzyca, Blandyna (Redakcja Wydawnictw Wydziału Teologicznego UO, 2015)
The work of Deuteronomist bears numbers of mentions about Egypt. It shows the attitude of Israel in relation to Yahweh, who freed them from the house of bondage. The image of the land of the Pharaohs as well as foreign idols brings the reader that faith which is not from the heart becomes to be shallow. The Josh-2 Kgs special motif is becoming way out of Egypt, which with nearly every recollection about Egypt is present. This saving is trampled by the Israelites, when you serve other gods. The House of bondage, and output it to the chosen people a lesson for life. Return to the deities, the worship due only to Jehovah. In moments, the embryo of the war or oppression they call of the Pharaoh, to come to the rescue to save them from the enemy. Constantly returned to the House of slaves, become addicted to it. The observance of the commandments recorded in the Ex 20:3 says: “you will have no other gods before me! becomes in time for Israel’s barrier, which cannot jump. Keep again a circle of history and return to Jehovah the Staggers. Must be followed by oppression, war and captivity again, their eyes on the newly opened and hearts again clung to this, that the power of His turned out to be, when he has made the exit of his people and threw the sea Chariots of Pharaoh and his army (Exodus 15:4a).
L’Esortazione alla conversione (Sof 2,1-3)
Demitrów, Andrzej (Redakcja Wydawnictw Wydziału Teologicznego UO, 2015)
Book of Zephaniah starts with dramatic vision of trial of ordeal towards the chosen people deviation, which will take place on the Sabbath (Zep 1,2-18). However final fragment of this first prophecy (Zep 2,1-3) contains strong appeal for change the demeanor which inevitably leads to destruction. The People of God ought to gather newly before the tragedy occurs. Those who reply for appeal prophet calls Lord’s indigents, as people able to keep Lord’s Law. The repentance accomplish through attitude of searching of Lord, which achieves by fulfil justice and humble life. Only by this attitude there is a hope for salvage on Judgment Day.
L’esortazione alla vigilanza (Mc 13,33-37). Un tentativo di analisi e di interpretazione
Demitrów, Andrzej (Redakcja Wydawnictw Wydziału Teologicznego UO, 2015)
Mowa eschatologiczna Jezusa w redakcji wszystkich trzech ewangelii synoptycznych kończy się wezwaniem do czuwania (zob. Mt 24,42-51; 25,13-15; Mk 13,33-37; Łk 21,34-36). Wezwanie to jest w Ewangelii św. Marka krótkie, a zarazem szczególnie intensywne. Zawiera w sobie zarówno konkluzję mowy eschatologicznej, a zarazem jej wymowne zwieńczenie z wyznaczeniem konkretnych zadań dla uczniów, którzy nie znając czasu wypełnienia się zapowiedzi końca czasów, otrzymują zadanie szczególnej czujności. Krótka, ale wymowna przypowieść o Panu domu który, opuszczając na pewien czas swój dom, wyznaczył każdemu obowiązki, zawiera istotne zadanie odźwiernego czuwającego w oczekiwaniu na powrót Pana. Ewangelista przekazuje zarazem przestrogę przed postawą przeciwną, jakim jest uśpienie, które dotyka ludzi szczególnie w nocnej porze. Kontekst całej ewangelii wskazuje, że uczniowie doświadczyli prawdy słów Pana w nocy Jego wydania (Mk 14,14-72), gdy właśnie im zabrakło postawy czujności. Tym bardziej prawdziwe i przynaglające pozostaje wezwanie skierowane do wszystkich: „czuwajcie” (Mk 13,37).
L’insegnamento dell’apostolo Paolo sui carismi
Cocco, Paolo (Redakcja Wydawnictw Wydziału Teologicznego UO, 2015)
The presentation of the reality related to charisms in Old Testament, The Gospels and Acts of the Apostoles, discussed the primary meaning and occurrence of the words „charism/ charisms” in the Bible. Against this background, author draws the direct context of the teaching of charisms by discussing the Corinthian community and First Corinthians. In his analysis, he focuses on the section concerned with spiritual reality (1 Corinthians 12-14), showing various forms of charisms functioning within the Church portrayed as the body of Christ. He captures the connections between charisms and love and also the practise of glossolalia and prophecy. The whole is completed by discussing the analysis of St. Paul’s teaching about charisms made in various articles by Käsemann, R.Y.K. Fung, G.D. Fee, J.D.G. Dunn.G. Barbaglio.
Monotrynitarne powitanie w Apokalipsie
Rucki, Mirosław; Szymański, Karol (Redakcja Wydawnictw Wydziału Teologicznego UO, 2015)
In the paper, the attention is paid to the greeting directed to the readers of the Revelation in the passage 1:4-7. Its structure suggests that its source is not John who wrote the Book, but the God who presents Himself as a unity of three persons: Father, Son and the Holy Spirit. The greeting focused most on Jesus Christ, his exceptional love towards humans and his mssion. Along with his appearance on the Earth, the process of bringing people back to God started. Monotrinitarian greeting introduces the reader to the reality of the eschatological future which would have been horrible if not the fact of limitless love and care expressed in the greeting.
Obraz człowieka a ideał chrześcijanina w wielkich Listach św. Pawła
Tonkowicz, Jacek (Redakcja Wydawnictw Wydziału Teologicznego UO, 2015)
The main idea of the considerance is to pay one’s attention at the ideal of a Christian, on the basis of St Paul’s Great Letters (1 Cor, Gal, 2 Cor, Rom). People are really eager to face sanctity: with God, with a holy man. The sanctity constitutes a kind of a pattern, an exempler to follow for an ordinary person - an exempter of its magnanimousness. The very basic human values can be definitely called as the Christian ones, as God dedicated his life in the name of the values defendence. The Christian sanctity is absolutely not about any sort of suerhumanity. It is about unusual skills, talents which not everyone is gifted with. The Christian sanctity is an obedience based not on its own greatness, but on the one that lets God to be gifted by his greatness. People have extremely serious expectations from different religions. One of them are ready answers on tough questions, concerning human existence, which deeply move human hearts: what the final and the wordless mystery is that overwhelms our existence, which we take our beginning from, towards which we constantly head for. One of the answers can be found in the New Testament, which the Great Letters of St Paul’s constitute a truly important part of.
Sformułowanie μετ’ ἐμου jako znak bliskości Boga i człowieka w Apokalipsie św. Jana
Nowińska, Joanna (Redakcja Wydawnictw Wydziału Teologicznego UO, 2015)
The phrase μετ’ ἐμου used in the Book of Revelation has two subjects. The first is Jesus, who submit to a man a proposition to create relationship (Rev 3:4.20.21), the second one - am an, who receive news as directed to him (Rev 1,12; 4,1; 10,8; 17,1; 21,9). Mediations of God’s presence (Rev 10,8; 17,1; 21,9) don’t make any problem for perception. The space of communication between God and a man constitutes the intimacy, confidence and protection, and courage to realize God’s order (Rev 1:12) and fight to everyday problems (Rev 3:4). The accent on the aspect of interchange (Rev 3:20f) confirms the quality of that relationship for God and establishes liberty and authenticity of that discuss (περιπατἐω μετ’ ἐμου ‒ Rev 3:4). The propose of common dinner, because of δειπνἐω (Rev 3:20) put the intimacy in the context of Eucharist. The author join μετ’ ἐμου with promises for conquerors (Rev 3:21) and in that’s way remind the covenantal declaration (Rev 21:3) and announce son’s dignity (Rev 21:7). Such founded the intimacy give a chance to fight with any kind of a pressure and a distress – so it is the aim of the Book of Revelation.
The God of the Patriarchs as a Common Heritage of Judaism and Christianity
Jasiński, Andrzej S. (Redakcja Wydawnictw Wydziału Teologicznego UO, 2015)
The God of Patriarchs is one of the most important problem of the Old Testament. Here I argue that the problem is actually so severe as has been before (in recent scholarship). First I presented the Book of Genesis (an integral part of the Torah), then the God’s covenant with Abraham and Isaac. The story of Abraham and Isaac shows some aspects of the nature of God (his transcendent and immanent) and his activities in the time of the patriarchal period. The God of patriarchs is the God of Moses, the God of the prophets (OT) and the God of the apostles (NT). The soteriological interpretations of the Isaac’s tale found in rabbinic and Christian sources affirmed the important significant of the story (Gn 22) for the both religions. Abraham hoped that God might be capable of restoring life to his son. Isaac appears as the figure of the risen one (New Testament).

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