Częstochowskie Studia Teologiczne, 1975, T. 3

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/1752

Przeglądaj

Teraz wyświetlane 1 - 8 z 8

Jezus jako winny krzew
Gryglewicz, Feliks (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
Inhalt der Metapher; Grund, auf welchem darf sie nicht wörtlich, sondern muss sybolisch interpretiert werden; der ekklesiologische Charakter und Christologie dieser Metapher. Die Weinstock-Metapher war nicht als eine Lehre über Eucharistie gemeint, sondern, was für die frühchristlichen Gemeinden nötig war, als eine Katechese über die Verhältnisse zwischen Christus und der Kirche mit ihrer Gläubigen.
Maryjny sens proroctwa Izajasza 7, 14
Grzybek, Stanisław (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
Jesajas Verkündgung 7,14 war von den ältesten Zeiten das Objekt der longen und eindringlichen Analyze so bei den Kirchenvätern wie auch bei den späteren Schriftsteller und vielen modernen Egzegeten. In diesem Artikel werden wir nicht über Emmanuel, sondern über seine Mutter sprechen. Der Prophet bezeichnet die Mutter mit dem hebräischen Wort: „almah”. Dieses Wort obwohl bedeutet nicht ausschliesslich die Jungfrau, dennoch wegen der hiesegen und in ganze Bibel ge- grauchten Kontekst, als Jungfrau übersetzt werden konnte. In dieser Bedeutung übersetzen dieses Wort fast alle Kirchenväter und mehrere moderne Egzegeten. Auf diese Bedeutung zeigt auch der Sinn des Wortes Emmanuel, das ohne Zweifel den Messias bedeutet. Also „almah” als Messias Mutter, nich algemeine Frau, sondern Jungfrau ist. In Verbindung auf obgenannten Ausführungen kann man Iz 7,14 als mariannische Prophetie bezeichnen und in dem Wort „almah”, niemand anderen als heiligste Jungfrau Maria sehen.
Metody formacji ascetycznej w Częstochowskim Seminarium Duchownym w Krakowie w latach 1926-1976
Bąbiński, Henryk (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
The article has presented the character of the essential methods of work of the Spiritual Fathers during the fifty years of existence of the Częstochowa Seminar. The whole problem has been treated as following under the headlines: The role and the duties of Spiritual Fathers in the Seminar; the spiritual formation of the clerics in the first years of existence of the Seminar; the Spiritual Fathers of the Częstochowa Seminar in Kraków. In the introductory part, treating of the, role and the duties of the Spiritual Fathers on the basis of the decrees of the Second Vatican Council, there have been described the legal and the moral aspect of the work of the Spiritual Fathers in the Seminar and the scope of that work. The methods of the ascetic formation in the years 1926-1930 were described in the further part of the article. This period was the first stage of existence and organization of the Seminar. It did not have a Spiritual Father then, and the whole burden of the formation of the clerics rested upon the Rector and the Confessors retreat masters and preachers chosen by him. On October 9, 1930 Bishop Dr Teodor Kubina, the Ordinary of the Diocese, named Fr Wendelin Świerczek, a priest of the Congregation of Lazarist Missionaries, the first Spiritual Father. The newly organized Diocese suffered from a great lack of priests for the pastoral work in the Częstochowa area, so was glad to profit by the service of a well prepared religious. During the fifty years of its existence our Seminar had nine Spiritual Fathers; here are their names and period of work: Fr Wendelin Świerczek, 9.10.1930-24.2.1936 Fr Jan Domarańczyk, 31.3.1936-15.2.1946 Fr Mieczysław Paciej, 8.6.1946-1.10.1947 Fr Dr Walenty Patykiewicz,1.10.1947-1.9.1950 Fr Mgr Stanisław Okamfer, 9.9.1950-12.6.1956 Fr Dr Stefan Bareła, 30.6.1956-9.12.1960 Fr Lic. Zygmunt Król, 28.12.1960-15.7.1963 Fr Dr Jan Kowalski, 27.6.1962-15.7.1963 Fr. Lic. Henryk Bąbiński, since July 15, 1963 the Spiritual Father of the Częstochowa Seminar in Kraków. The article describes the character of the methods and the scope of work of each of the Spiritual Fathers. Footnotes give the fundamental biographical data.
Na styku mariologii i eklezjologii
Jankowski, Augustyn (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
The second Vatican Council, in its Dogmatic Constitution on the Church, quoted among others the statement of St Ambrose: „Deipara est Ecclesiae typus” (LG 63), developing chiefly as the „tertium comparationis” the idea of the virginal maternity, and indicating as an example the perfect union with Christ on the basis of the three theological virtues. These formulations were preceded by a pre-history both in the form of the ancient tradition of the Fathers, and in the recent achievements of biblical theology. The present article is a summary of these achievements, while indicating the possibilities of developing further analogies between Mary and the Church. The key text is the picture of „the Woman robed with the sun” (Rev 12,1-6.13.17), according to which Mary recapitulates in her person the whole faithful People of God of the Old Testament, the ideal Sion of the prophets, and begins the new People. The Church of Christ. Mary in this picture is owing to the contrast with the Dragon, at the same time the antitype of Eve, a New Eve, thanks to whom the Daughter of Zion will bring the Messiah into the world. The key contained in Rev 12 opens up the sense of the other mariological texts of the New Testament. St Luke places Mary both at the beginning of the history of Christ (Lk 1,26-38) and at the beginning of His prolongation, the Church (Acts 1,14). In the scene of the Annunciation there are echoes of the Old Testament prophecies on the Daughter of Zion (Zeph 3,14-17; Zech 9,9); what is more, „full of grace” is the antitype of the Bride, „beautiful without a flaw” (S. of S. 4,7) and the antitype of the Ark, covered by the „shadow of the glory of Yahweh” (Ex 40,34; 1 Kg 8,10-13). The hymn ,,Magnificat” shows the many connections of Mary with the history of the People of God. In the prophecy of Simeon (Lk 1,34) the future sufferings of Mary are at the same time the sufferings of the primitive Church. The mariological texts of John: Cana (Jn 2,1-11) and the testament on the Cross (Jn 19,55ff) are connected with each other on the basis of the concept of the „Hour” of the Messiah and through the use of the unsual title of „Woman”. Both the first and the second component of this description speak of the ecclesial dimension of Mary as the one who was the cause of the faith of the disciples effected by the first miracle, and was suffering under the cross the pangs of travail during the birth of the new People of God, the Church, given to her maternal care in the person of John. The words of Christ about the woman in childbirth (J 16,20) may be appried to this scene (A. Feuillet). The study of the mutual relation of Mary and the Church gives a fuller picture of the saving plan of God, throws a new light on the dogmas of the Immacultate Conception and Assumption, and in the pastoral aspect allow to evaluate better the ecclesial dimension both of virginity and of maternity.
Niektóre aspekty myśli teologicznej św. Pawła i św. Jana
Włodarczyk, Stanisław (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
We have pointed only to a fewfrom among the many theological problems touched upon by St Paul and St John. And thus, taking under consideration the coincepts of Creation and Revelation which are presented in the Old Testament as correlative although different aspects, we see that St John stresses Revelation, while St Paul accientuaties Creation. The problem of sin as presented by St Paul acquires a catastrophis character, while St John gives it a quieter one, as the rejection of truth, light and faith (Jn 15, 22). St John lacks the antinomy and the accent of fear, noticeable with St Paul (cf Rm 7). Salvation is for St John a matter of experience and an actual reality (Jn 5, 24), but for St Paul a matter of the future. The problem of justificaticm, so dear to St Paul, is not a matter of cognition, but of an interior renewal of main. St John gives a conception of justification very close to that of judgment relegated by the Father to the Son and performed by the manifestation of light (Jn 3, 19). Treating of the concept of law, John draws on the old Testament conception, understanding it as an expression of God's will directed towards man and inciting him to obedience to God. St John stresses the informative element of law, as giving testimony to Christ (Jn 5, 39). Law has also this informative character for St Paul, but in the sense of moral information which leads to justice (Rm 7, 12). The apostle opposes the law of the Old Covenant to the law of the Spirit (2 Cor 3, 7; Rm 8, 2). For him law is revealed as one of the stages of the saving plan of God preparing a new economy (Gal 3, 24). The law vanishes in the new creation, to give way to the „law of faith” (Rm 3, 27), „the law of Christ” (Gal 6, 2), the law of the Spirit (Rm 8, 2). It is necessary to note that in his doctrine on the Holy Spirit St John presents some of its points more clearly than St Paul. E.g. the Person of the Holy Spirit is presented in a clearer fashion in the Fourth Gospel (Jn 14, 26; 15, 26) than in the Letters of St Paul, with the exception of 2 Cor 13, 13 and Rm 15, 18-19, where St Paul endows the Holy Spirit with the character and action proper to a Person. Finally, speaking of the eschatology of our Authors, we may briefly state that St John assumes the vertical view of eschatology, while St Paul the horizontal one, with the Death and Resurrection of Christ as the central event (1 Tess 4, 14). The resulting differences in certain theological questions do not pertain to the substance of the problem, but are the result of a different point of view of the authors. Many factors had effected it, and among others the influence of the surroundings and cultures, the differences of interior and religious experience, and finally of temperament should be mentioned.
Rola kultu w formowaniu się tradycji religijnych Izraela
Małecki, Zdzisław (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
Contemporary biblical theology indicates the role and the influence of religious cult in the formation of lsraelite religiosity during the period of transition to sedentary life, as it is described in the Book of Joshuah. Joshuah, who continued the work of Moses and was his successor, played a large part in this process. The special expression of his religious activity was the making of the covenant at Shechem, as described in Josh 24, called the Testament of Joshuah. A large part in the religious life of lsrael was played by the sanctuary of Shechem. Already in the times of the patriarchs Shechem was important as a sanctuary. Here Abraham and Jacob worshipped God. While making the covenant at Shechem, Joshuah called upon the nation to reject foreign gods. The author of Josh 24, while writing this chapter in the spirit of the Deuteronomistic theology, warned the lsraealites against succombing to the influence of pagan religion and encouraged them to be faithful to Yahweh. The return to pure faith was the rejection of foreign gods, as the author zealously recommended by the words of Joshuah. It is possible that the author has presented in Josh 24, 14-23 the tradition contained in Gen 35, where Jacob rejects foreign gods. During the ceremony of making the coventant by Joshuah the laws and prescriptions were announced to the people. The lsraelites understood Law as the will of Yahweh for the people. The narration contained in Josh 24 is connected with the cult and contains the legislative tradition. The lsraelite nation, after having entered Canaan, found new conditions of sedentary life. This implied the need of creating new regulations and adapting them to new conditions. Josh 24 may be called a short on Joshuah's law-giving to the lsraelite nation, while worshipping Yahweh. This legislation was connected with the sanctuary as, the place inhabited by Yahweh. Joshuah gave the law to the people by His authority and as an expression of the will of Yahweh for His people. The people convoked promised to keep all the regulations of this law to show their faithfullness to their God.
Struktura literacka opowiadania o Gedeonie (Sdz 6-8)
Długosz, Antoni (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
The history of Gideon described in the Book of Judges 6-8 represents the silhouette of this person on the basis of the latest report of the source materials; the same sources had been used for the elaboration of the major part of the Book in question. There have been two hypotheses trying to explain the forming of the materials for Gideon's history: one Pentateuch hypothesis and another hypothesis of the living tradition. The followers of the Pentateuch hypothesis consider that in Gideon's history the sources J and E are to be found - these having the same history as the sources J and E in the Pentateuch. The above sources had been unified by an unknown redactor, who has completed them with his supplements. In turn the first compilation of the source materials on Gideon ‒ as transferred by an Jahvist and an Elohist had received during the exile a deuteronomic frame as Well as a new redaction done by a priest. The Pentateuch hypothesis of sources is inacceptable for two important reasons: once it is cutting the text dividing it into various pieces, bound together often artificially, and then it does not explain the theological idea of this story, which has beem written first of all for didactic Purposes. Therefore many modern investigators propose to admit the so called hypothesis of living tradition instead of it. The fact that the text of Jdgs. 6-8 is not uniform and contains some difficulties and repetitions suggests manifold tradition contributing to its origin. The contrast of particular episods, differences in the names of Madian's rulers and contradictions in the text let us to admit manifold tradition. The followers of the hypothesis of the living tradition confirm accordingly that an important part of materials to the history of Gideon dates from the pre-deuteronomic period. From the above materials, which have been included in the biblical description of our heros activity we can distinguish old tradition from the period of Gideon's life and later compilations of this traditional material with some modifications and amendments done by redactors compilaters. The next tradition on Gideon in the form of unified stories has been elaborated by deuteronomic redactors, who, following the essential religious and moral assumptions have worked over the old tradition complexes including them into their own theological frame. Due to the work of redactors compilaters the fragments of Gideon's tradition have been unified into bigger units. When elaborating separate stories the authors had been adding some parts of their own information in order either to make a logical whole from the gathered tradition materials or to meet the assumptions of the compilators. The tradition materials on Gideon unified by redactors compilaters had been subject to different modifications. Trying to distinguish particular tradition layers from the text being of interest to us ‒ it seems that we are able to seize at least a few of them. Some of them, being of a purely secular character, are interested in Gideon's private life their chief attention being attached to his position in the family and in his generation. This tradition may be called „heterodox”. Other tradition looks at Gideon not only as a representative of one tribe but also a hero in command of a few tribes. The „orthodox” tradition shows Gideon in this way, transforming him from a hero of one tribe into a hero in a wider sense. Some other tradition is including Gideon into the circle of people especially distinguished by God. It seems that „heterodox" tradition belongs to the oldest one on Gideon, where he remains a hero of one clan, a hero of a clearly secular dimensions, a hero solving individual controversies concerning his family and his clan. The traditioin which makes Gideon a hero especially distinguished by Jahve is showing former survivals and events of a given tribe as a continuation of healing activities of Jahve. It looks at the history of Gideon as at the continuation of the history of the deliery begun with the leaving Egypt by Israel. Hence Gideon becomes a tool in the hands of the same God, who once had saved his people through Moses Having learned of former deeds of Gideon in places him at an equal level with Moses and the Midianites defeat is treated as an analogy to the liberation from Egypt. It looks like that the tradition on Gideon has been drawn up in the Kingdom of lsrael. The further fate of Gideon's tradition is connected with the circumstances of the origin and drawing up of the whole Book of Judges.
Wpływ niewoli babilońskiej na życie religijne Izraelitów
Matras, Tadeusz (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
The final loss of state independencte in the year 586 B.C. and the period of the Babylonian Exile were not meaningless for the religious life of the lsraelites. A parallelism of facts must be perceived in the biblical history of Israel. The fall of the statehood was corelated with the fall of the religious spirit of lsrael. The weakening of faith in Yahweh and the introduction of an idolatrous cult in Jerusalem and her surroundings contributed in a large degree to the weakening of the national ties. The frequent yielding to foreign influences, especially to parties with antibabylonian tendencies and trusting to Egypt prepared the way to captivity. The final blow, the conquest of Jerusalem and the destroying of the temple were understood as a clear sign of God's punishment which the Chosen People had drawn upon themselves. The large number of the deported did not depopulate the country entirely. Those who remaineid preserved assiduiously the cultural and religious heritage of lsrael. When is strengthened by those who returned from exile, this allowed them to rebuild the country and organize society and the religious life within it. The settlement of the deported lsraelites in the different regions of Babylon did not sever the national and religious ties. The difficult conditions of the beginnings of the exile allowed the lsraelites to understand and analyze the mistakes they had committed and consolidate their action more and more. Their characteristic exclusivism safeguarded the „Remains of lsrael” from the assimilation of foreign gods and their cults. The devoted and zealous activity of the prophets tended to convert the deported lsraelites and strengthen their fidelity towards Yahweh. The Babylonian exile, in spite of the danger of the influence of foreign deities, contributed to consolidate the religious monotheism, to deepen personal piety, to awaken the consciousness of personal responsibility and to lead to a religious renewal. The „Remains of lsrael”, returning to their country from the land of the Euphrates and the Tigris, brought back a deeper understanding of their faith, and a stronger and more profound attachment to the Yahvist religion.

Przeglądaj

Przeglądaj Częstochowskie Studia Teologiczne, 1975, T. 3 wg Temat "Biblia"