Verbum Vitae, 2022, T. 40, nr 4

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A Few Remarks about the Lectionary after Fifty Years of Existence
Sławiński, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
This paper aims to present the historical development of the lectionary for use in the Holy Mass, then to summarize the principles of the present lectionary and its ecumenical meaning, more specifically, its influence on the protestant lectionary. Based on the historical facts and the recent documents of the Holy See, the proposal for partial renewal of the Sunday Lectionary will be discussed. The main method used in the study is the analysis of the historical sources, documents of the Holy See, and theological studies. The critical analysis and comparative method will lead to the synthetic presentation of postulates of the partial renewal of the present lectionary after fifty years of usage in the liturgy. The analysis conclusions provide suggestions for the enrichment of the lectionary: firstly, with the passages from the Old Testament read in their whole context, not only according to the harmonization with the text of the Gospel; secondly, with the thematic selection of the second reading compatible with the first reading, and the Gospel reading; thirdly, with the texts pointing out the role of women in the history of salvation.
Angelika Berlejung – Michèle Daviau – Jens Kamlah – Gunnar Lehmann (eds.), Encyclopedia of Material Culture in the Biblical World. A New Biblisches Reallexikon (Tübingen: Mohr Siebeck 2022). Ss. 1231. 169,00 €. ISBN 978-3-16148966-2
Lemański, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
Conversion in the Fourth Gospel
Ledwoń, Dawid (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
The essence of the proclamation of the Good News is a call to conversion, which seems absent from the Fourth Gospel due to the lack of any direct reference. The biblical idea of conversion is first expressed there by a call to believe in Jesus as the Son of God; then by the repeated motif of coming out of darkness into the light, approaching and discovering (accepting) the truth; being born of God and the Spirit, approaching Jesus, testifying about him, accepting and following him, and finally glorifying God. This study aims to present this multi-faceted process, whose framework is outlined by John, first in the prologue to his Gospel and then developed in the narrative. The same order is applied in the individual stages of this analysis employing a synchronic approach, which enables the readers to derive the edifying call to turn to Jesus and follow him to gain eternal life from the final, i.e., canonical, version of John’s text.
“Holy Seed” in Isaiah 6:13: Echo of an Exclusive Concept of Israel’s Identity
Szamocki, Grzegorz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
The last phrase in Isa 6:1–13, in which critical exegesis sees an element of a post-exilic supplement to an existing text, communicates the thought of surviving the announced destruction of the little remainder referred to as the “holy seed.” The problem considered in the presented study is the meaning of the term “holy seed” in Isa 6:13bβ, the possible context and the historical motive for inserting this phrase into the text of Isa 6, as well as the place of this complementary interference in the historical process of formation of Isa 6. The article presents literary and historical-critical analyses of the terms “seed” and “holy people” relating to the people of God and Israel, especially the expression “holy seed,” which in the Old Testament, apart from Isa 6:13bβ, occurs only in Ezra 9:2, while it appears more often in the Book of Jubilees and in the Aramaic Levi Document. The results of the research lead to the thesis that the supplement in Isa 6:13bβ is a testimony to the last interferences in the composition of Isaiah, behind which stood literati from the Zadokite circles of the Hasmonean period. The prophetic statement in Isa 6:13bβ redefines Israel as God’s people, separate from other nations. For this people there is hope for survival in a small remnant that remains aware of its election and holiness, and faithful to the covenant. This remnant of the people will prove to be the holy seed.
Our Daily Bread Is At Risk: The Term rōzīq/g as Vorlage for ἐπιούσιος in Lord’s Prayer
Shapira, Dan (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
This note proposes a new hypothesis, claiming that the word ἐπιούσιος of the Lord’s Prayer in Matt 6:11 and Luke 11:3 was an attempt to translate rōzīq/g, a Middle Iranian loan word in Jesus’ Hebrew/Aramaic, meaning “nourishment provided by God’s mercy day to day,” and not merely “daily [bread], needed for the day/for today.”
The Crux Interpretum of 1 Cor 15:29: What is at Stake and a Proposal
Bianchini, Francesco (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
This short paper tackles the much-discussed crux interpretum of 1 Cor 15:29. Biblical scholars have tended to analyse word for word the expression οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν and present various hypotheses, with the idea favored by the scholarly majority being that of vicarious baptism for the dead. I propose a new reading of 1 Cor 15:29 in its literary and rhetorical context of 1 Cor 15:12–34. Here, what those who believe in Christ do (v. 29), what the apostles do (v. 30), and what Paul does (vv. 31–32), are put together as good practices which become incomprehensible if there is no resurrection of the dead. Vicarious baptism cannot be considered a good practice because it is at odds with Paul’s concept of baptism, and because it was later even considered heretical and aberrant. In this context, the paper proposes to read ὑπέρ with a sense of finality, i.e. “for/in view of,” and to see in ὑπὲρ τῶν νεκρῶν a brachylogy (as Paul employs elsewhere in his letters) for “for/in view of the resurrection of the dead.” Therefore in 1 Cor 15:29 Paul presents the positive example of the people who undergo baptism as a public manifestation of faith, in the hope of taking part in the final resurrection together with all the dead, especially with those who are “in Christ.” To the new reading corresponds this new translation: “Otherwise, what will they do those who have themselves baptised for/in view of (the resurrection of) the dead? If the dead are not raised at all, why then do they have themselves baptized for/in view of (the resurrection of) them?”.
The Feigned Ignorance of Judas. Rhetorical Question from the Category interrogatio/ἐρώτημα in Matt 26:25
Grochowski, Zbigniew (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
The article analyzes the utterance made by Judas in the Cenacle (1) in the context of his efforts to hand Jesus over to the chief priests (Matt 26:14–25). The fact that his question (Matt 26:25) includes the particle μήτι which assumes a negative response from the interlocutor (1–2) suggests that the disciple was unaware that he was betraying Jesus. Consequently, there is no shortage of positive opinions about Judas, expressed both in the past and today. Matthew’s narrative, however, says something different in this regard. The research problem is therefore seeking an answer to the question: how to interpret Judas’ words? The referenced various biblical translations (3.1) and claims of exegetes (3.2) quote the words of the apostles (Matt 26:22, 25) and explain them in an ambiguous manner. The attempts to solve the problem shown in sections 2 and 3.1–2 do not provide a satisfactory conclusion. In the last section (4), the grammatical rules and narrative logic – which are clearly in contradiction – are supplemented with a rhetorical perspective, which leads to a definitive resolution of the dilemma. The synchronic approach applied to the pericope Matt 26:14–25 allows one to draw the conclusion that in Judas’ utterance one should identify a rhetorical question from the category interrogatio/ἐρώτημα whose function in Matt 26:25 is auferendae dissimulationis (“misleading pretense”). Many exegetes have decrypted Judas’ dishonest conduct, but it is only this article that precisely defines this rhetorical phenomenon.
The Imprecatory Psalms in the Liturgy of the Hours after the Second Vatican Council: Reform, Reception and the Current State of the Debate
Węgrzyniak, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
Since 1970, the Catholic Church has not used the so-called imprecatory Psalms and verses in the Liturgy of the Hours (in total, 122 verses have been removed). This article aims to analyze the presence of controversial fragments of the Psalms in the liturgy. It consists of four parts. First, it presents the history of the process that began during the Second Vatican Council and led to the decision to remove such fragments from the liturgy. What follows, is an overview of the reception and opinions on the imprecatory Psalms over the past fifty years. The next part of this study collects arguments in favor of removing the questionable texts from the liturgy as well as an argument in favor of keeping them in it. The article concludes with an appendix of all the texts from the Book of Psalms that have been removed from the Liturgy of the Hours. The author is personally in favor of leaving the unwanted verses in the liturgy.
Women Witnesses to the Risen Lord
Simmonds, Andrew (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
Under Jewish law, the witnessing of Jesus as resurrected must occur by the third-day after death. Later witnessing can be corroborative, but the third-day witnessing is crucial. In Matthew and John, the sole percipient witnesses on the third-day are women, plural in Matthew, a single woman in John. This seems to cast doubt on Jesus’ resurrection because in Greek, Roman, and Jewish culture, women were ineligible as witnesses or were considered vastly inferior as witnesses to men. Celsus inveighed, “Who saw this? A hysterical female!” Communicating to outsiders, having women witness casts aspersions on Jesus’ resurrection making Christianity appear unthreatening to the imperial order. However, for Jews aware of the celebrated exception in the Pharisaic/rabbinic oral law/tradition that accepted women’s testimony in the circumstances found in the gospels, having specifically women witness makes their testimony more credible than had the witnesses been men or any combination of men and women. Women witnessing the risen Lord fits within the interstices of the Law, so that, not just human testimony, but the Law lends its imprimatur endorsing Jesus.

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