Polonia Sacra, 2006, R. 10 (28), Nr 19 (63)

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Aleksandra Klęczar, Ezechiel Tragik i jego dramat Exagōgē „Wyprowadzenie z Egiptu”, The Enigma Press, Kraków-Mogilany 2006, stron 147
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Biblia między oknem a lustrem. Wykorzystanie metod naukowej egzegezy do lektury duchowej
Pindel, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
The paper deals with the possibilities of employing the results of methods of scientific exegesis in personal reading of the Bible, prayer, meditation and contemplation. Presented possibilities have been written in a comparison in which the Bible is treated as a window or a mirror. As the first example, the fragment from Mt 9, 9 was given, together with its interpretation, made with the help of historical and critical method and evangelical meditation, which allows personal meeting with Christ. In the second example, a reference was made to the fragment from 1 Cor 12-14, its literary analysis and St. Theresa's recognition of herself in chapter 12 of this Letter. In the summing up part, the author points out the conditions relating to a possibility of overcoming the limitations of scientific methods of exegesis and the well-known, also in Poland, application of the proposals described in the paper.
Juliusz St. Synowiec, OFMConv, Gatunki literackie w Starym Testamencie, Kraków 2003
Dulian, Renata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Karaimska mniejszość wyznaniowa na Litwie i w Polsce
Dębiński, Józef (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
The Karaim religion originated, similarly to Christianity and Islam, from Judaism. Its beginnings go back to the 7th century A.D., when amongst the Babylonian adherents of Judaism (today Iraq), who were under the rule of theu Abbasid caliph Abu Ja'far al-Mansur, there appeared opposition against Judaism, centered around Annan Ben David of Basra (754-775). The opposition stood up to the growing attachment to the Talmud. Its members were first called the Annanites or Bene Mikra, that is, the “Sons of the Order” or the “Sons of the Holy Scripture” While for the Jews, the Talmud has the greatest legislative value, for the Karaites it is a code of hatred, not law. It can be said that Karaism recognizes only the authority of the Hebrew Bible and rejects the Talmud. The Karaites believe in God, whose law cannot be changed or supplemented. The paper presents the history of the Karaimes in Poland.
Prorok Eliasz w odniesieniu do Chrystusa i Mojżesza w przekazie katechezy biblijnej
Stypułkowska, Beata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
The paper focuses on the theme of Israel's prophetism in school catechesis. It concerns with the person of the prophet Elijah. The Transfiguration scene, described in synoptic Gospels (Mt 17,1-8; Mk 9, 2-8; Lk 9, 28-36), is particularly concerned with regard to Christ. There are also recalled other places in New Testament, where Elijah is mentioned. The relation between Moses and Elijah is presented mainly in the light of tradition from 1-2 Kings, and also other texts, especially Deut 18, 18 and Mai 3, 22-24. The attention has been put to the usefulness of applying biblical analogies in school catechesis. It learns a pupil to treat Bible as a whole and to interpret one biblical text by another, which helps in better understanding of the salvation message.
Przyszła Jerozolima w zapowiedzi Jeremiasza
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
The prophet Jeremiah is one of the most tragic personages not only of Israel, but of the whole mankind. A very intimate tone of his writing gives a brilliant characteristics of him. Jeremiah's address includes prophecies on the topic of eschatological future, which in the Old Testament we call messianic. The most complete announcement is a new covenant, announced in the Old Testament for the first time. In the context of this announcement, an interesting prophecy referring to the new Jerusalem of the future can be found, which seems not to have been fully noticed in exegesis so far Qer 31, 38-40). Jeremiah says that the Jerusalem he knew, will fall, and when it is rebuilt in the future, it will encompass at least one area which surely did not belong to the Jerusalem Jeremiah knew. The new Jerusalem will encompass the site of the crucifixion of Jesus, and so the place where his grave was and where he rose from the dead (Gareb). It will also include the site of the Upper Room in Zion, which will become a sacred place together with its environs. Jeremiah's New Jerusalem is the Jerusalem of the New Testament, and the prophecy of its restoration, read in the light of events connected with the death of Jesus and the beginnings of the Church, is clearly messianic in character. The knowledge of topography of Jerusalem allows us to read the fragment of Jeremiah's Book under consideration in this way. In comparison with numerous comments, this is a completely new approach, which shows new horizons of thinking, hidden by the Holy Spirit in the prophecy of Jeremiah as its deeper sense.
Społeczno-polityczne i prawne aspekty procesu Jezusa
Krajewski, Piotr (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Despite obvious signs and words, Jesus' Jews simply did not believe; the punishment for a false messiah was death. People, who He had come to redeem, rejected Him considering Him a rebel and a criminal, an opponent of a hierarchy, which had existed for centuries, of the social order and of religion itself. Faith was missing as the lack of faith was the only plausible ending to the history of redemption, while trial was the only means leading to redemption. Only a trial, and it should be added at this point that this trial was not free from moral faults and a certain dishonesty, but based on legislature of the times, was capable of leading this Man to death, which, according to that and all next generations, would not be marked by unreasonable violence. Only a trial, in combination with the lack of faith and resulting from unbelieving, had a sense from the point of view of the “economy of redemption”.
Zamysły oraz zaangażowanie się Ojca i Jego Ducha: o chrześcijańskie rozumienie przeznaczenia
Misztal, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
«Et Celui qui nous a faits pour cela même, c'est Dieu, qui nous a donné les arrhes de l'Esprit'» (2 Co 5, 5). Ces paroles de St Paul Apôtre constituent une bonne introduction au thème: les desseins et l'engagement du Père et de son Esprit: vers la compréhension chrétienne de la prédestination. 2 Co 5, 5 avec son contexte montrent Dieu le Père comme Celui qui prend très activement part à l'oeuvre du salut. Il l'a non seulement initiée mais d'une manière progressive et avant tout efficace II assure sa complète réalisation. Le Père a ses projets et II les réalise. Dans 2 Co 5, 5 St Paul parle aussi du Saint-Esprit. Il a été donné par le Père. Pour exprimer sa compréhension de la présence et du rôle de l'Esprit St Paul utilise le mot άρραβών qu'on peut traduire par arrhes. De cette façon le Saint-Esprit se présente comme Celui qui garantie la réussite de l'oeuvre de la créationrédemption, comme Celui qui unit dans quelque mesure la vie terrestre des chrétiens et l'étemelle plénitude de la vie. Voilà quelques des points constitutifs de la spiritualité chrétienne d'après St Paul Apôtre. Cette spiritualité met ensemble l'expérience et l'espérance concernant Dieu comme Celui qui aime, qui est fidèle et très soucieux du bien de ceux qui ont besoin du salut. Étant vécue, confiante de l'avenir, cette spiritualité est valide, raisonable, elle veut être confiée, transmise aux suivantes personnes.

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