Seminare. Poszukiwania Naukowo-Pastoralne

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    Historia Józefa ‒ „podręcznikiem” wychowania młodego izraelity
    Strus, Andrzej (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1985)
    The narrative of Genesis 37.39‒50 abouth Joseph and his brothers has been the subject of many recent scholarly publications. The author reviews the various opinions without expressing his own views regarding the particular theses and then concentrates on the question of the didactic nature of the story, quite independent of its literary genre. The point is whether it is indeed possible to read the story of Joseph as to some degree a reflection of Israelite didactic and educational ideas and to what extent that could affect the interpretation of the text. Of the many views on the literary classification of the narrative the one which regards the story as a true historical account cast in the form of a novel or novelette seems to the author to be the most correct. The religious message of the narrative is enhanced, in the author’s opinion, by certain special qualities: the function of the sound structure of the name „Joseph”, the role of religious motifs (Joseph’s faithfulness to Yahweh, Yahweh’s blessing on Joseph’s undertakings, Joseph’s ability to see the intention of God in human dreams and to recognize the hand of God in the many mysterious events experienced by himself and his brothers), and some psychological aspects. An analysis of these qualities enables the author to say that the story of Joseph additionally functions as a didactic „manual” which teaches about the necessity and the method of acquiring wisdom; its religious message is that man’s highest value lies in leaving God freedom to exercise His mysterious and sovereign control over our lives.
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    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.