Itinera Spiritualia, 2019, Vol. 12

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/30990

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Ciemność wiary współczesnego świata. Próba odpowiedzi wierzącego na podstawie Księgi Hioba, Psalmu 22 oraz doświadczenia św. Teresy z Lisieux
Kucharski, Bartłomiej Józef (Wydawnictwo Karmelitów Bosych, 2019)
The present day is marked by wounds infl icted by two totalitarianisms: Nazism and communism. The fruit of their impact is the ever-growing sense of God’s absence in the spiritual experience of contemporary times. This paper refers to the testimonies of two artists: Beckett and Różewicz, to show the mood of the time of God’s death. John Paul II called this experience “a collective dark night enveloping the world.” Then it uses biblical testimonies to reveal that the issue of God who is absent or silent appears in the Book of Job or in Psalm 22 as well as in the descriptions of Jesus’ passion. These reflections lead to present the contemporary context of these biblical passages. Job’s torment is compared to the experiences described in the dramas of J.P. Sartre. In turn, Ps 22 and the Passion of Jesus carry with them the interpretation of the experience of the death of God that the contemporary world is experiencing. The culmination of all the considerations is to show the anguish of the night of faith of Thérese of Lisieux. At the end of her life she lost her joy flowing from faith. She thought that there was no heaven and that after death a darkness of nothingness awaited her. Her experience was connected with serious physical sufferings. Thérese’s agony seems to be a response to the dilemmas of contemporary times. Through her pain the Saint of Lisieux carries suff erings of atheists and through her intercession she pleads the grace of faith for them. Thérese is a gift for the Times when God seems to be absent and silent. Her faith, despite her experiences of emptiness and nothingness, saves the lost inhabitants of our times.
Die biblischen Bildsymbole der Kirche „Leib Christi“ und „Volk Gottes“ in der Ekklesiologie des 19. und 20. Jahrhunderts in Deutschland und in der dogmatischen Konstitution des Zweiten Vatikanischen Konzils
Nyk, Piotr (Wydawnictwo Karmelitów Bosych, 2019)
Reading Lumen Gentium, the Dogmatic Constitution on the Church of the Second Vatican Council, we can note that the mystery of the Church is explained on the basis of biblical metaphors. Two of them play a special role: the Body of Christ and the People of God. How did it happen that the theologians of the Council had assigned this special role to these metaphors while defi ning the Church? Did the theological movements of the previous centuries, especially in Germany, play a leading role in this choice? The answer to the above-mentioned questions is the topic of the present study.
„Dotknęła frędzli jego płaszcza” (Łk 8, 44) – interpretacja zdania w świetle starożytnych świadectw biblijnych i pozabiblijnych
Ziemińska, Agnieszka (Wydawnictwo Karmelitów Bosych, 2019)
Touching Jesus’ garment by a woman suff ering from a twelve-year discharge of blood rendered an uncontrolled flow of power (δύναμις) from his body and cured her. Did the fact that the woman’s touch concerned this specific part of the robe of the Master of Nazareth have some meaning? Bearing in mind the law of wearing tassels upon the hem of the garment (Deut 22:12) as well as the prophecy from Zach 8:23, we follow the history and the meaning of this appendage to the garment. It is certain that tassels upon robes were not an idea that originated in Jewish culture. We find evidence of garments with this kind of adornment on two Minoan seal stones from around the 17th c. BC, Assyrian bas-reliefs (9th c. BC) and also on some Egyptian artefacts (starting from around 15th c. BC). They are visible as additions to the robes of both important people (king, priest) and deities. In many cultures, tassels upon the robe gave a special status to the person who wore them. They served as seals and as such they constituted an alter ego of a person. Touching or grasping the fringes of someone’s robe gave the owner an affection and gave him that person’s power. It seems that the Jews, to the pre-existing custom of wearing this ornament, added, following God’s command, a specifically Jewish order to put in the tassels a blue thread (Num 15:38). Wearing the fringes widened with a new dimension – they were supposed to remind people of God’s commandments and his presence. In the case of the sick woman touching Jesus and also in the passage of Matt 14:34–36, where the sick people ask whether they could touch “the fringes of his cloak” both dimensions (ethnic – power, and specifically Jewish – memory of God commandments) are significant.
Il ritratto spirituale della beata Vergine Maria emergenta dalla Sacra Scrittura
Praśkiewicz, Szczepan Tadeusz (Wydawnictwo Karmelitów Bosych, 2019)
The article examines the issue of Marian spirituality in the light of biblical revelation. It reminds us that although the original proclamation of the apostles, i.e. the kerygma contained in the Acts of the Apostles, focuses on the key event of the salvation of Jesus’ death and resurrection, without any direct mention of his Mother, the Apostle Paul mentions the Mother of the Messiah (Gal 4:4), and the evangelists not only place her in God’s salvific plan, but also show her virgin motherhood through the action of the Holy Spirit (Matt 1:18–25), and using different ways shape her spirituality. The Virgin of Nazareth, as a pilgrim in faith (Lk 1:45), a model of prayer (Lk 1:46; Acts 1:14) and a model of meditations on the word of God (Lk 2:19.51), is worthy of praise according to her own prophetic words, “From now on all generations will call me blessed” (Lk 1:48). The people of God, following Elizabeth (Lk 1:42), should proclaim Mary blessed because God, through his Angel (Lk 1:28), called her “full of grace” and chose her from all women as the mother of his son. Moreover, Christ’s followers should take Mary as the beloved disciple did (Jn 19:27) and should keep her “spiritual will” from Cana of Galilee: “do whatever he tells you” (Jn 2:5), which harmonizes with the words of God the Father in the theophany on Mount Tabor “Listen to him!” (Matt 17:5). The Bible shows Mary having with a unique task to fulfil in the history of salvation, which Christians must recognize by accepting her, opening themselves to her glory and accepting her motherly and exemplary attitude, always keeping in mind the full picture of the biblical message.

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