Roczniki Teologiczne Warszawsko-Praskie, 2003, t. 3

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Przeglądaj Roczniki Teologiczne Warszawsko-Praskie, 2003, t. 3 wg Temat "Biblia"

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    Biblia i pieniądze
    Rumianek, Ryszard (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
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    Galilejska bezdomność Jezusa?
    Adamczewski, Bartosz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
    After his baptism in the Jordan river Jesus came back to Galilee, but left his home in Nazareth. The present article deals with the question, where did he live thereafter. As a matter of fact, he probably combined temporary dwelling in Capharnaum with missionary wandering. During these journeys, Jesus either welcomed people’s hospitality, healing and preaching the Kingdom of God in the places where he stayed, or lived homeless, using these periods of time for strengthening the deep, personal relationship with his Father. Each Gospel presents its own view of Jesus’ habitational situation in Galilee. The Gospel of Mark presents Jesus’ ministry in a dialectic pattern of public activity for the crowds and more intimate formation of the disciples. In the reconstructed Q Source, Jesus’ homelessness is related to the rejection of his message and person, but also to the joyful experience of God’s loving care. Luke presents Jesus as visiting the houses of sons and daughters of Abraham. Matthew lays stress on the permanent abode of the Messiah in the Galilean territories of the Land of Israel. In the theology of John, Jesus’ homeland is not Galilee but Judea - close to the earthly sanctuary of his Father in Jerusalem.
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    „Nierozumienie” jako zjawisko literackie obecne w Czwartej Ewangelii na przykładzie Mowy o Chlebie życia (J 6, 22-59)
    Siwek, Krzysztof (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
    Misunderstanding is one of many literary phenomena so characteristic for the style of the Author of the Forth Gospel. It points to the existence of continuous dispute between Jesus and the Jews who remain purely on the level of literal meaning of the words they hear being unable to understand their true meaning. In the article we have presented the existing knowledge on this phenomenon and discussed examples of application of the technique in the Gospel, especially in “the Bread of Life” discourse, where misunderstanding seems to be of particular importance. The author of the Fourth Gospel uses the misunderstanding technique to show real intention of the Jews.
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    Prorocki spór sądowy w Ap 1,1-3,22
    Linke, Waldemar (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
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    Uniwersalizm opowiadania o kobiecie kananejskiej (Mt 15,21-28)
    Banaszek, Andrzej (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
    The narrative about the Canaanite woman (Mt 15,21-28) as to the content is parallel to the discourse about Syro-Phoenician woman (Mk 4,24-30). Mathew shaped this traditional story to point out the faith. The woman probably came from Tyre and Sidon areas, mostly inhabited by pagan peoples and Matthew named her by an anachronistic term Canaanite. The Canaanites lived in the Palestine areas before The Israelites, led by Joshua, won these lands. For a long time they were a threat because of their cult. The woman came to Jesus asking Him to heal her daughter possessed by a demon. After several unsuccessful attempts she finally managed to get through the cordon of Jesus’ disciples and personally pronounce her requests. Recognizing the Messiah in Him she called: Have mercy on me, o Lord, Son of David. She heard very painful words; / was sent only to the lost sheep of the house of Israel. However, the determined woman kept on crying: Lord, help me! Then she heard almost insulting words: It is not fair to take the children’s bread and throw it to the dogs. This radical response did not deter the woman who accepting her position among the Israelites asked for the crumbles that fall from the table. Jesus praised her perseverance by saying: O woman, great is your faith! Be it done for you as you desire. From this moment her daughter, although he remained at home, was healed. The story of the Canaanite woman became an illustration of deep faith ready for everything. Thanks to her faith the pagan woman outside of Israel used the messianic benefits, i.e. the ‘bread’ meant for the children of the Chosen Nation. The unshaken faith of the woman made it possible for her to accept the messianic benefits, which would became available for the pagans only after the Redeeming Sacrifice was fulfilled. After His resurrection Christ who has been given all authority in heaven and on earth (Mt 28,18b) will send His apostles to proclaim the Good News throughout the world. This way the pagans owing to the Lord’s mercy will be able to become the participants of the God’s people eschatological feast Through stressing the Canaanite woman’s faith this narrative has become an important element in the universalistic conception of the Gospel according to Matthew.