Studia Bydgoskie, 2020-2022, Tom 14

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    Bóg przenikający człowieka w świetle przypowieści o faryzeuszu i celniku (Łk 18, 9–14). Studium literackie, semantyczne i teologiczne
    Ćwikła, Jarosław (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2022)
    At the end of his public activity, Jesus cried out at the sight of the temple in Jerusalem: As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down (Lk 21:6). He added also: Remember that all these things will happen before the people now living have all died. Heaven and earth will pass away, but my words will never pass away. No one knows, however, when that day or hour will come – neither the angels in heaven, nor the Son; only the Father knows (Mk 13:30–32). Hearing these words, the apostles understood them literally. They considered them to be a harbinger of the destruction of the Holy City, the fall of Israel and Judaism. However, after the sending of the Holy Spirit, they began to see their deeper meaning. They began to see in them a foretelling of the end of the world and the imminent Parousia of Jesus. Unfortunately, these events were not forthcoming, and the fact was discouraging for some Christians. This was the case, for example, in the pagan-Christian communities of Greece and Syria, with which Luke was associated. For some of the faithful of these communities began to live as if they had never met Jesus or heard of him or been baptized in his name. These Christians, therefore, began to be satisfied with a superficial, shallow religiosity. Luke rebuked them for this, and he did so in the parable of the Pharisee and the Publican (Lk 18:9–14). In this article this parable was examined. For the sake of clarity, this study has been divided into three passages, the first of which is devoted to literary issues, the second – to semantic, and the third – to theological ones.
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    Napięcie między Kościołem a Synagogą w świetle kompozycji o chwaście (Mt 13, 24–30.36–43). Studium literackie, semantyczne i teologiczne
    Ćwikła, Jarosław (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2022)
    The Gospel of Matthew – like most other books of the Bible – bears the marks of the era in which it was written. It is therefore rather easy to determine the place and the time of its composition. What exactly can be determined? While reading the first Gospel carefully, it can be concluded that it was most probably written in Palestine and that it was originally addressed to Judeo-Christians. It can also be said that it was edited at a time when the paths of the Church and the Synagogue diverged (AD 70-80). Such conclusions can be reached, for example, while reading the text about the weeds (Mt 13:24–30, 36–43). In this article this text is examined. For the sake of clarity, the study has been divided into three passages, the first of which is devoted to literary issues, the second – to semantic, and the third – to theological ones.
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    Potencjał i dynamika rozwoju Kościoła w świetle przypowieści o zasiewie (Mk 4, 26–29). Studium literackie, semantyczne i teologiczne
    Ćwikła, Jarosław (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2022)
    The Gospel of Matthew – like most other books of the Bible – bears the marks of the era in which it was written. It is therefore rather easy to determine the place and the time of its composition. What exactly can be determined? While reading the first Gospel carefully, it can be concluded that it was most probably written in Palestine and that it was originally addressed to Judeo-Christians. It can also be said that it was edited at a time when the paths of the Church and the Synagogue diverged (AD 70-80). Such conclusions can be reached, for example, while reading the text about the weeds (Mt 13:24–30, 36–43). In this article this text is examined. For the sake of clarity, the study has been divided into three passages, the first of which is devoted to literary issues, the second – to semantic, and the third – to theological ones.