Ruch Biblijny i Liturgiczny, 2011, Tom 64, nr 3
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Pozycja Kongres biblijno-pastoralny „Maria z Magdali – patronka apostolatu biblijnego” (Visp, Szwajcaria, 10–12 września 2010)Wronka, Stanisław (Polskie Towarzystwo Teologiczne, 2011)Pozycja Michał Wojciechowski, Biblia o państwie, Wydawnictwo WAM, Kraków 2008, 184 s.Dąbek, Tomasz Maria (Polskie Towarzystwo Teologiczne, 2011)Pozycja Mirosław S. Wróbel, Studia z Ewangelii Janowej, Tarnów 2010, 290 s. (W Kręgu Słowa, 5)Kot, Piotr (Polskie Towarzystwo Teologiczne, 2011)Pozycja Przekłady Biblii na język włoski (XX wiek)Wróbel, Ryszard (Polskie Towarzystwo Teologiczne, 2011)Discussing twentieth-century translations of the Bible into Italian we have to make a crucial distinction: there are different translations and different editions; the latter are more numerous, as the same translation may appear in different forms. For many of them it is difficult to determine to whom they are addressed: some of the features show a broad willingness to promote the content of the Bible, while others make them a tool only for a group of specialists. The article discusses the issue of the Bibles, which were printed in Italy in the twentieth century; there were 27. It deliberately does not include translations and elaborations less prevalent or partial studies for professionals. The information is presented in a tangible and transparent scheme, which facilitates their mutual compatibility. Each description contains the name or title of work, author’s name, place and date of publication, publisher’s name, names of translators, editors, source of translation, editing characteristics, and other observations.Pozycja Przyczynek do metodyki tłumaczenia terminów zoologicznych w tekstach biblijnych na przykładzie wybranych gatunków ssaków (Mammalia)Wajda, Anna Maria (Polskie Towarzystwo Teologiczne, 2011)Translation of zoological terms occurring in the biblical texts, from Hebrew or Greek into Polish, may cause difficulties to translators. The aim of this paper is to show what a translator of biblical books should pay attention to, in order to remain faithful to the intentions of the inspired author and to a contemporary knowledge about the fauna of the Holy Land. In case a word in an original text of the Scripture could not be assign clearly to a certain species of animal the inspired author meant, firstly the word should be considered in a wider context of the text that is being translated. This allows, among others, to state whether the text is dealing with a wild or a domesticated animal. Then it should be answered if the natural range of this animal (especially wild species) covered an area of Asia Minor and North Africa in biblical times. Such knowledge brings zoogeography, a field of science which investigate and describe the change of ranges of animal species. As far as domesticated species are concerned, it is important to determine the time and place of domestication and ways of uses of domesticated animals in the area. In this case another branch of zoology, called zooarchaeology, can be helpful. Translation of zoological terms can be facilitated also by referring to structurally related to them words, used in other Semitic languages – Akkadic, Ugaritic, and Arabic, in which similar-sounding names of animals survived. Therefore, a consultation with a biblical linguist is essential to obtain an important completion to an analysis of the word, especially on natural science level. While translating, it is necessary also to take into account literary and historical context of particular biblical pericopes, which contain references to animals, what was presented on the example of translation problems with Hebrew words תּחשׁ taḥaš and קפּﬢ qippōd.Pozycja Słuchanie słowa i łamanie chleba jako memoria resurrectionis (Łk 24, 13–35)Łabuda, Piotr (Polskie Towarzystwo Teologiczne, 2011)In Luke’s history written down in Luke 24, 13–35 the acts of hearing God’s Word and breaking of the bread are characteristic of memoria resurrectionis – the time of discovering and meditating on Christ’s mystery. Therefore the whole event in Emmaus may be looked into this sense and may be referred to each Eucharist. Every act of hearing God’s Word and breaking of the bread is the memoria resurrectionis which leads to the true faith. The critical analysis of both the historical nature of Luke’s work and the places, people and events described by the author of the third Gospel allows for such interpretation of this pericope.Pozycja Teologia Arnolda z Villanova: między Biblią a politykąKochaniewicz, Bogusław (Polskie Towarzystwo Teologiczne, 2011)Biblical interpretation of Arnold of Villanova manifests us not only a specific and particular current of exegesis within 14th century. He emphasised the idea of eschaton fullfilled, manifested through the history more and more clear and perfect. His exegesis, based on Joachim de Fiore’s work presented the Bible as an instrument of the historical knowledge. The Bible, interpreted in allegorical perspective, manifested the meaning of the events pasted and presents and future. In order that Bible could be always actual, it required miracles and apparitions, which would support and manifest extraordinary divine interventions within the history of the world. In Arnold’s opinion, the Bible, without miracles and mistical experiences, could lost its own meaning. Arnold of Villanova, being inspired by the Franciscan spiritual movement, strived to evidence the ideas of the nearness of the end of the world. Even if he was not an eminent theologian, he impressed and inspired his epoch. Therefore his name is mentioned by the manuals of the history of theology.Pozycja Ukrzyżowany czy Zmartwychwstały? Przemyślenia biblijno-liturgiczne o roli i miejscu krzyża w prezbiteriumStefański, Jacek (Polskie Towarzystwo Teologiczne, 2011)The present article looks at the place and purpose of the Cross in the Roman Catholic Sanctuary. Liturgical regulations concerning this matter have their basis in Sacred Scripture. A Cross with an image of the crucified Lord on the altar is a reminder, that the essence of the Eucharist is the holy Sacrifice of Christ on Golgotha. The Crucifix is also a reference point which helps us deepen our spiritual participation in the Mass. For this reason, placing the cross in the middle of the altar seems to be a meaningful way to emphasize the sacrificial nature of the Eucharist. Christ present in the tabernacle and the image of the crucified Lord on the Cross together point to the paschal unity of the Passion and Resurrection of Christ, as it is seen in the Mass.Pozycja Zebranie Podregionu Europy Środkowej Katolickiej Federacji Biblijnej (Visp, Szwajcaria, 12–14 września 2010)Wronka, Stanisław (Polskie Towarzystwo Teologiczne, 2011)