Warszawskie Studia Teologiczne, 2003, T. 16
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Przeglądaj Warszawskie Studia Teologiczne, 2003, T. 16 wg Temat "Biblia"
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Pozycja Chrystologiczny charakter formuły „Ciało za życie świata” (J 6,51). Prezentacja Jezusa jako „chleba żywego” w mowie o chlebie życia (J 6 ,2 2 -5 9 )Siwek, Krzysztof (Wydawnictwo Archidiecezji Warszawskiej, 2004)“The Bread of Life” discourse is a very interesting example of St. John’s theology. The main object of this analysis is verse 51, which seems to be the key to the understanding of the whole discourse. First, we have compared Jesus’ self-introduction in v. 51 to other parts of the discourse in order to show the unity of the thought of the Author. Verse 51 contains some characteristic elements. Among them a special function is given to the nouns “soma” and “sarks”. Placing these words in the context of both the whole tradition of the Old and New Testament and especially in the language of the Author of the Forth Gospel proved to be very useful. An analysis of basic terms helps us to understand the meaning of “the flesh for the life of the world” It is revelation of the central thought of this text which is Incarnation of Christ which results in giving Himself to man in the mystery of the Eucharist.Pozycja Juliusz St. Synowiec OFMConv., Gatunki literackie w Starym Testamencie, Kraków 2003, ss. 490Bartoszewicz, Dariusz (Wydawnictwo Archidiecezji Warszawskiej, 2004)Pozycja Przyczyna trudności w odczytaniu inskrypcji z Księgi Daniela (5, 25)Bartoszewicz, Dariusz (Wydawnictwo Archidiecezji Warszawskiej, 2004)Pozycja Uniwersalizm perykopy o nielitościwym dłużniku w świetle analizy narracyjnej (Mt 18,23-35)Banaszek, Andrzej (Wydawnictwo Archidiecezji Warszawskiej, 2004)Matthew’s narrative about merciless servant is reckoned as Matthew’s ecclesiological speech (18,1-19,1). Compared to Mark’s and Luke’s texts it contains the elements partly derived from Mark, partly from the so-called Q source and the source reached only by Matthew (SMt). The speech is concentrated around three basic topics: childlike attitude, forgiveness and fraternal love making it an instruction about the crucial elements in the Church’s functioning. A problem aroused in Matthew’s environment concerning the range of forgiving, expressed by the question: how many times should I forgive? Through the parable about merciless debtor the editor of the First Gospel tried to explicate this question in the light of Lord Jesus’ allegorized parable. The first level of this parable shows the story of a king settling the accounts with his servants. The deeper allegorical level shows the truth about the kingdom of heaven. Allegory is Matthew’s subtlest editing contribution into the story. It enabled the reader to focus the attention on the king’s mercy in the beginning of the story, not only the “judgment” at the end. As a result three topics were emphasized: judgment, mercy, forgiveness. Line 18,33 became the parable’s point: and should not you have had mercy on your fellow servant? The allegorized parable masterly joined two moments of Jesus’ teaching, often treated as contrary i.e.: God’s infinite mercy with rejection, condemnation followed by punishment. The parable also contains a hidden warning for those who would like to pass judgments on their neighbor (fellow servant) - condemn him or accuse as the servants did before the king (God). The story’s social structure assumes all people to be fellow servants who are debtors before God. Accusing each other, even rightfully, may turn out to be a subtle trap, as forgiving is the life’s norm in kingdom of heaven. Refusing to forgive pushes one out of the kingdom, outside the realm of God’s forgiving love. One who accuses demanding justice instead of mercy, provokes God to be just, not merciful to him as well (Mt 6,15). The supreme power of God demands His mercy to be the measure of forgiving in human relations and infinite readiness to forgive becomes the sign of His universal love. Forgiving everyone irrespective of time, place, circumstances and society may become possible only for those who experienced God’s forgiveness themselves – the forgiveness that may change human heart and conscience.Pozycja Waldemar Rakocy CM, Paweł Apostoł. Chronologia życia i pism. Edycja Świętego Pawła Częstochowa 2003, ss. 416. (A 5)Banaszek, Andrzej (Wydawnictwo Archidiecezji Warszawskiej, 2004)Pozycja Związek nowej Świątyni z odnowionym Przymierzem (wg Ez 47,1-12)Rumianek, Ryszard (Wydawnictwo Archidiecezji Warszawskiej, 2004)