Roczniki Teologiczne, 1999, T. 46, z. 1

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Duch i Mądrość w Księdze Mądrości
Kondracki, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
The Book of Wisdom uses a rich biblical Tradition concerning the personified Wisdom and the Spirit of God as a real presence of God among His creatures. Wisdom and Spirit as realities descending from God, and depending on Him, have their own self-existence. The author of the Book of Wisdom identifies Wisdom and Spirit on the cosmical level as the presence of God in the World, and on the anthropological level as the God’s factor acting inside of human being. Based on the previous biblical approaches of these two terms, Pseudo-Solomon concludes that Wisdom and Spirit are both the principium of moral human behavior. He points at the cosmical activity of the both and their renovating presence in human being and in the World.
Duch Święty jako dar w Liście do Hebrajczyków
Paciorek, Antoni (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
In the Letter to the Hebrews the word rtvebpa (pneuma) appears twelve times in total (1,7.14; 2,4; 3,7; 4,12; 6,4; 9,8.14; 10,15.29; 12,9.23). In seven cases, as it seems, it refers to the Holy Spirit (2,4; 3,7; 6,4; 9,8.14; 10,15.29). Analyzing these passages, we can state that the Holy Spirit is meant in the Letter to the Hebrews to be, first of all, a gift. Therefore it is the Holy Spirit who makes the preachers of the Gospel (2,4) to be particular gifted to do it. Christians participate in Him (6,4). He exhorts and speaks to man (3,7b; 9,8), is the Spirit testifying that man has received salvation (10,15), is the One who leads the faithful to the Divine throne of grace (10,29). Only once is the Holy spirit shown as the One who led Jesus in the work of the offering of the cross (9,14).
Ks. Henryk Witczyk, „Pokorny wołał i Pan go wysłuchał” (Ps 34, 7 n.). Model komunikacji diafanicznej w Psalmach, Lublin: Redakcja Wydawnictw KUL 1997, ss. 479.
Kudasiewicz, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
Pieśń o stworzeniu człowieka. Refleksje egzegetyczno-teologiczne nad tekstem Rdz 1, 26-28 i 2, 7. 15. 18. 21-23
Homerski, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
The Yahwistic version of the creation of man lays stress on the „breath of God,” i.e. the spiritual element, which out of matter (out of the clay of the ground) made the human creature alive, and on the identity of the nature of the woman who, together with her husband, makes up a supportive and complementary fellowship and the smallest social unit. The song in the sacerdotal version says that man was created as a creature with which God may and wants to enter into a dialogue. The difference in sex comes from God and points that man and woman, having the same nature of the will of the Creator Himself. They have different tasks in their lives, which is related with the difference in sex. Labour is a gift given from God, and their ultimate goal is to rest with God and in God.
„Spiritus Deorum Sanctorum” (Dn 4-5)
Tronina, Antoni (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
The Aramaic expression ”rûah ’ělāhîn qaddîszîn” is commonly translated, following Heronyinus’ Vulgate as „spirit of holy gods” It has also a more profound sense, as pointed by the context of Dn 4, 5. It says that a prophet takes a particular part in the gifts of God and knows the hidden sense of events. Such an understanding of the „holy spirit” prepares for the reception of the whole of revelation in the Books of the New Testament.

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