Seminare. Poszukiwania Naukowo-Pastoralne

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Kapłaństwo Chrystusa według Hbr 5, 1‒10
Rubinkiewicz, Ryszard (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1975)
Myśl teologiczna przedsynoptycznych i synoptycznych przekazów o Przemienieniu Pańskim
Kokot, Mirosław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1979)
A literary and theological analysis of the synoptic descriptions of the Transfiguration makes it possible to distinguish two sources for those descriptions. The original source is found in Luke’s account of the Transfiguration. We arrive at it after removing from the description the material shared by the three Synoptical Evangelists. That material includes Peter’s proposal to build tents, the appearance of a cloud, and the voice from the cloud. In Luke’s text this material is included in the verses 33b-35. The leading thought in the original account of the Transfiguration was to demonstrate the saving role of the sufferings and death of Jesus. Through his suffering and death Jesus will fulfil his mission as the Messiah and will achieve glory. We arrive at the other source by analysing Mark’s account. On the basis of this analysis we conclude that it was Mark who introduced into the account of the Transfiguration all the elements referring to the tradition about Moses. This is the reason why the pre-Mark narration of the Transfiguration contained the following material: the Transfiguration of Jesus, the appearance of Elijah, Peter’s proposal, and the appearance of the cloud. The main thought of the pre-Mark account indicates that there are new people of God gathering around Jesus ‒ an eschatological community of the saved, of Christians. The Synoptical Evangelists basically return to the Christological content in their accounts. Mark shows Jesus as the Son of God, who will demonstrate His saving power mainly trough the glory of the Resurrection; Matthew sees in Jesus the King who, as the incarnate Wisdom of God, gives people the final law of God. It will become the foundation for the realization of the Heavenly Kingdom. Luke presents Jesus as the Divine Saviour. Jesus will demonstrate His redeeming power in the Ascension and, above all, when He comes again to accomplish the ultimate salvation.
Nowotestamentalna idea przepowiadania
Rubinkiewicz, Ryszard (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1978)
The author analyses such concepts as “euaggelizein”, “keryssein”, “katechein”, “didaskein”, “didache”, “martyrein”, and others, occurring in the New Testament. These terms can be divided into two groups. In the first group there would be terms which have a missionary character, such as “to evangelize”, “to announce”, and “to witness”. They serve to denote the activity of preaching to all the people, irrespective of their previously held beliefs and moral attitudes, the salvation brought by Jesus Christ. The other group would contain the terms which denote the activity of training those who are already believers but need a deeper and more systematic presentation of religious truths. Here belong the verbs “didaskein”, and “katechein”.
O podstawach etyki chrześcijańskiej
Popowski, Remigiusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1977)
Obłok w Starym Testamencie jako znak zbawczej mocy Boga działającej w historii Izraela
Kokot, Mirosław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1981)
In the history of Israel the sawing work of God was basically connected with holy places, the mount of Sinai, the Ark of the Convenant, the Tent of Meeting and the Temple. The cloud appearing in those places expressed that very presence and work of God. The cloud, a characteristic element of the universe for the Semite, revealed God as the creator of the universe and the supreme law giver. Further a ttributes of God that follow from His creativo power are: Holiness. Inaccessibility and Justice. God appearing in a cloud in structed the chosen people, bestowed His spirit on them, judged, rewarded and punished them. Also outside the holy places, in particular during the crossing of the Red Sea and the journey of Israel th rough the desert, God’s saving work is represented by the appearance of a cloud. The cloud that protects Israel represents Gotl as the Lord of nature and the conqueror of all hostile powers. The symbolism of the cloud is drawn from the natural phenomenon of the thunderstorm, which in the Semites’ opinion is the fullest expression of God’s power. In apocalyptic texts describing the eschatological salvation the cloud expresses the creative power of God, which puts the world in order, raises it from the state of primeval chaos and at the end of time establishes eternal order and peace.
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.
Znaczenie pustyni w 12 rozdziale Apokalipsy
Wilk, Józef (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1981)
The article attem pts to take a new look at the significance of the desert in the vision of Rv. 12. The contents of the verses 6 and 14 and the analysis of the elements of the vision that are related to the woman’s escape into the desert point unequivocally to a connection between the events of Rv. 12 and those of Israel’s journey through the desert in the Old Testament. The events of Exodus are brought to mind by the vision of ,,a huge pair of eagle’s wings” that, carried the woman into the desert. The account of manna sent down by God to His pilgrim people is contained in the image of the woman being fed. Ju st as the Lord had prepared a place for the chosen people in the desert, so is the desert a place of safety made ready by Him for the woman. The serpent of the Apocalypse, from whom the woman escapes into the desert, is analogous to the serpents appearing in the desert of Exodus, whose bites were lethal. Just as formerly the bronze image of a serpent afforded protection against serpent bites, now the desert itself, a place chosen by God, provides protection against the serpent’s assault. Also the symbol of the water th at was to sweep away the woman points to a connection with Exodus; it is an antithetic parallel to the waters of the Red Sea overwhelming the Pharaoh’s army. This reminder of the events of the chosen people’s journey through the desert was meant as an illustration of the history of Christ’s Church, for the woman is symbolic of both the old people of God and the faithful of the Church. The faithful of Christ’s Church, like the chosen people, are not free from persecutions and ordeals sent down by the Lord, but at the same time they enjoy His continuous protection. The chosen people’s life in the desert, to which the author of the Apocalypse alludes, would thus be a type of the life of the Church, whose fates are wat ched over by the Lord and which, in its struggle with Satan, enjoys the Lord’s special protection.

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