Seminare, 1983, Tom 6

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/39787

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Chrześcijańskie zobowiązanie a wolność
Chodźko, Ignacy (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1983)
The author sets out to characterize the relationship between the Christian obligation and freedom. Obligation implies a certain “coercion”, which is opposed to freedom. The problem of this apparent contradiction between obligation and freedom is explained in the light of God’s revelation, which supplements natural rational knowledge. Revelation gives us knowledge through faith. Faith based on Revelation shows man elevated to the dignity of son of God and to participation in God’s life. The elevation is a gift from God. Therefore, it is in terms of God’s gift that the author seeks to define the relation of the Christian obligation to freedom. The gift of God’s calling makes a direct appeal to human freedom. The gift by its nature entails no obligation, because its giver is disinterested. Only man himself, getting to know the goodness of the gift and the love of the giver, can undertake an obligation to show his gratitude. The gift thus shapes free human action expressed in the form of self-imposed obligation to do good. God, who wants man’s good, is the giver of the calling, and in the same way He is the giver and defender of freedom. If God is not self-contradictory, neither ran his gifts be contradictory. If He has given man freedom, He wants him to enjoy it fully. But the very existence of freedom obligates man to use his freedom in such a way as to make his humanity grow in him. The freedom of the obligation comes from the knowledge and love of truth and goodness. The truth in question is existential; it is the truth of the coming greatness of man and of the good he can achieve. God has foreseen and revealed the measure of man’s greatness. He also enriches human knowledge and love. The problem of freedom in the Christian obligation is ultimately explained by the love of Jesus Christ. Christ is a “Gift” of the Father’s love and at the same time a free filial answer to that love. His answer represents the answer of all mankind. It is for the individual to freely undertake the obligation to join in that answer. A Christian has Christ’s Spirit in him, a source of strength owing to which he can of his own accord undertake the obligation to fulfil the will of God as his own will. The object of God’s will is man’s full maturity, matching that shown in the person of Jesus Christ. Ultimately, the Christian obligation has the nature of free cooperation with the power of the Holy Spirit in accepting from God the gift of one’s own enrichment. The enrichment consists in adopted sonship to God and participation in God’s inheritance.
Magnificat ‒ hymnem Matki ubogich
Strus, Andrzej (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1983)
Mary’s hymn recorded in Luke 1.47‒55 contains some themes transcending its historical context. One of these is the theme of humiliation and injustice inflicted on the poor and of God’s justice that they look for. Mary declares herself to be God’s lowly handmaid and shows how God’s justice is done in the history of salvation (v. 51‒53). Are the words about God’s just judgment to be taken as poetic turns of phrase, a reminder of the past, or a prophecy of a historical nature? The present article aims indirectly at answering this question. The first section elucidates the complex problem of poverty in the Old Testament and its special expression found in Mary’s words. Then arguments are adduced indicating the connection of the hymn with the circles of Yahweh’s poor. It is also stated that the hymn is a theological synthesis of the Old Testament themes of poverty and hope rooted in the saving action of Yahweh. The connection between the prediction of God’s justice (v. 51‒53) and the Old Testament prophecies of the Day of Yahweh indicates the proper way to interpret Mary’s words. They are a proclamation of the fulfilment of the prophecies of salvation in the person of Jesus Christ. Mary glorifies God for effecting salvation in her person and, in solidarity with all the poor expecting Yahweh’s justice, she proclaims to them the beginning of the Day of Yahweh with the incarnation of the Son of God in her womb.
Sara ‒ matka Izaaka, Maryja ‒ matka Jezusa. Próba odnalezienia typologii w świetle literatury judaistycznej
Rubinkiewicz, Ryszard (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1983)
The author sets out to show to what extent the New Testament exploits the possibilities of the typology Sarah ‒ mother of Isaac, Mary ‒ mother of Jesus. In the first section he discusses typological sense and the criteria that enable us to find it in biblical texts. In the second section he shows Sarah as presented in the Old Testament accounts and Jewish Haggadah, and in the third he indicates the possibilities of a Sarah-Mary typology based on New Testament texts. The author finds the typology in the Infancy narratives (Luke 1‒2). St. Luke made his own original use of the parallelism between the births of Isaac and Jesus. The birth of John the Baptist, described in terms of the first annunciation in the history of salvation, closes on the Old Testament epoch, characterized by faith whose examples were Abraham, Sarah and Elisabeth. Yet that faith looked for the coming of a descendant of Abraham who would really redeem Israel. The new epoch begins with the conception and birth of Jesus. Mary stands at the dawn of the new epoch. In this way Luke contrasts the old order with the new. Sarah-Elisabeth are the historical boundaries of the old People of God. Mary, the mother of Jesus the Saviour of the World, gives birth to a new People of God.

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