Warszawskie Studia Teologiczne, 2004, T. 17

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/42918

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Bogusław Górka, Biblia i cywilizacja Boga, Kraków 2004, ss. 192
Bartoszewicz, Dariusz (Wydawnictwo Archidiecezji Warszawskiej, 2005)
Reforma Ezdrasza i Nehemiasza jako fundament rabinicznej przebudowy judaizmu
Bartoszewicz, Dariusz (Wydawnictwo Archidiecezji Warszawskiej, 2005)
The rabbis became dominant group in Judaism on result of row of causes. It was: the reform of Ezra and Nehemiah, increase the meaning of synagogue in life the Jewish community, at last the fall of temple and the end of the sacrificial cult. In this way assumed a shape rabbinical Judaism which in relation to earlier forms of Moses' religion show alike advantages and defects. The article portrays the rabbinical reconstruction of Judaism from the fifth age before Chr. as consequence of reform and it contains the reference of this process to Christianity and attempt of its estimation.
Tożsamość skazańców ukrzyżowanych z Jezusem w świetle próby rekonstrukcji pierwotnego źródła perykopy Łk 23,39-43
Banaszek, Andrzej (Wydawnictwo Archidiecezji Warszawskiej, 2005)
One of the intriguing problems in the New Testament historical studies is almost complete silence about the identity of the criminals crucified together with Jesus. The commentaries to these texts usually stress the moral and ethical message but they disregard the historical aspects of the pericope about the criminals. Mark and Matthew call them: Xporai, (brigands, robbers, rebels) and Luke uses the name κακοῦργοί (evil-makers, villains). In Mathew’s and Mark’s versions both criminals rail at Jesus while in Luke’s text only one of them does so – the other defends Jesus and asks Him to remember him when He comes in his kingly power (Lk 23,39-40). Mark’s description is commonly regarded as original and followed by Mathew’s (Mk 15,27.32b). The Synoptic Gospels researchers do not mention the criminals’ names but apocryphal traditions mention many: Zoathan and Chammatha, Dyzma, Gestas, Duma, Titus, Mata and Joca. Josephus Flavius calls the insurgents of the Jewish-Roman war: Àparài, that is why some wanted to identify the criminals with the groups of Rome’s political opponents, or even with the Barabbas’s group. However, they should rather be treated as common robbers, even criminals who were crucified as an example deterring the prospective followers. Pilate placed them on both sides of the cross to show his contempt for the Jews, especially for their leaders. The Gospel writers used this fact to help the reader identify Jesus with the Suffering Servant of Yahweh who was numbered with the transgressors (Is 53,12). Only Luke expanded the small reference about the criminals into a pericope. However, the origin of the source he used is problematic. Some believe Luke used his own source (Sondergut - SLk). some claim he created it himself, others believe he had found the original material in source SLk, and adapted it to his own theological ideas and the perception of the audience. Moreover, he showed crucified Jesus as the prototype of the martyr who patiently bears mockery and blasphemy and pleads for forgiveness for his torturers. Luke used the dialogue – literary means often used in the Bible. In Luke’s version, the ancient paradigm containing the authentic reminiscence of the witnesses was enriched with theological reflection about the effects of Jesus’ sacrifice on the cross. The criminals’ remarks recorded by Luke make it possible to assume that they both show the desire of salvation that can be given only by God. One of them is ironic about the Messianic dignity of Jesus, the other recognizes it and believes in His innocence. In the original source SLk (paradigm), the “good” criminal probably saw in Jesus simply a just martyr, who would be able to intercede effectively for him to God (“Testament of Job” 33,3). In Jesus’ times the Messiah was expected to free the Judaic capital form the pagans (the political aspect). These expectations dominated especially in Pharisaic circles. It is clearly expressed by “The Third Book of Sybill” and “The Salomon’s Psalms”, especially Ps 17,21-26. We can detect similar expectations in the blaspheming criminal’s claims. The “good” criminal offers trustful prayers to Jesus, as he believes He will definitely be in the Kingdom of God. In these statements, we can trace the image of the Messiah present in apocalyptic or essenic circles. Luke’s soteriology and the theology of the crucifix were dramatically expressed in the crucifixion scene. The “good” villain opened the list of those who positively answered the call of Jesus. In the invocation Jesus (Lk 23,42) Luke stresses the meaning of the crucifixion because there is salvation in no other name (see Acts 4, 12). The Kingly rule of Jesus begins with His death and resurrection (compare Lk 24,26). That is why the criminal, who deeply believes that Jesus is the king who can grant mercy and grace, experiences the fruits of this victory as the first one. The words of absolution are uttered to the contrite sinner by the one who is ordained by God to be judge of the living and the dead (Acts 10,42). His redemptive death brings back the “unclean” to the society of the redeemed, which is richly expressed by the meaningful image of the “Paradise” appearing at the end of Jesus’ statement. The gates of Paradise are open again thanks to the faith and obedience of the new Adam.

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