Gloriam praecedit humilitas (Prz 15,33). Księga Pamiątkowa dla Księdza Profesora Antoniego Troniny w 70. rocznicę urodzin

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Gloriam praecedit humilitas (Prz 15,33). Księga Pamiątkowa dla Księdza Profesora Antoniego Troniny w 70. rocznicę urodzin, red. Mariusz Szmajdziński, Częstochowa 2015.

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Biblijnie o wierze
Wojciechowski, Michał; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The biblical notion of faith has a rich meaning. It presupposes confidence in God and in salvation as a starting point. The human response to God revealed is faithfulness. This word corresponds to the Hebrew meaning of the word translated as “faith”. Faithfulness results in proclaiming faith and implies formulating our convictions about God. However, the modern notion of faith seems dominated by this intellectual aspect. Paul understood faith as faithfulness, according to the Hebrew notion of faith, whereas some readers of Paul and the Epistle of James have stressed its intellectual side, which resulted in a misunderstanding concerning works. Faithfulness covers deeds, but convictions need to be supplemented by them; we should not only believe, we should be faithful.
Bóg i człowiek w obliczu cierpienia – perspektywa Księgi Hioba
Pikor, Wojciech; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The subject of Job’s discussion with his friends is the issue of suffering and its impression in a human’s life. The matter leads to the question of God’s attitude towards suffering and evil in the world. The article lists answers on the matter of suffering and its meaning in the Book of Job to show that these answers remain secondary in the face of the necessity of being receptive to God’s mystery, his freedom and reign in the world. Job is liberated, not so much by suffering as by seeing God from the angle of his own experiences.
Cel zakładania ogrodów biblijnych i ich funkcje
Włodarczyk, Zofia; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
Biblical gardens have been established in the U.S., many European countries and Australia. They were created by Jews, Catholics and Protestants, sometimes as an expression of ecumenical activities. They are also used for treating the disabled and as a place of learning tolerance, especially teaching this school children. Half of the 60 studied gardens are situated in the vicinity of sacral buildings, while the other ones are located in the territory of schools, city parks or botanical gardens and arboreta. The gardens include numerous biblical symbols, for example: a topiary of grapevines as an image of Jesus, running water as a symbol of life (so-called ‘living water’), a cross, a desert, the tree of knowledge of good and evil, the Red Sea, Α and Ω letters, an empty tomb, a star, a serpent on the pole, a dove, and a temple of Jerusalem. In the investigated gardens, there are more biblical themes from the Old Testament (19) than from the New Testament (14). In addition, 8 themes common to the Old and New Testaments are presented. These are: the theology of a desert, biblical characters, the genealogy of Jesus, faith, a theology of bread, life and death, the history of salvation and geography of Palestine. The most popular biblical topic is a theology of the grapevine and vineyard as an image of Jesus, followed by the arrangements associated with Paradise, the events which took place in the desert and the parables of Jesus.
Czego kobietom nie wolno? W poszukiwaniu konsensusu dla interpretacji 1Tm 2,11-15
Rambiert-Kwaśniewska, Anna; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
Among the biblical passages concerning women, 1Tim 2:11-15 is one of the most controversial. This can be clearly seen when we take into account that it’s often considered as one of the key arguments against women’s ordination. The common opinion about this passage, as being somehow misogynistic, is mostly caused by the interpretational habit of universalizing its meaning. In that situation, in order to understand 1Tim 2:11-15 properly, an exegete needs to follow two procedures. The first consists of showing occasional aspects of the Pastoral Epistles. It also includes presenting the false teaching performed in Ephesus by numerous deceivers – the presence of whom could have been a possible impetus for the prohibitions from 1Tim 2:11-15. The second procedure should focus on describing the situation of women in Ephesus – the real recipients of those prohibitions. My article is an attempt to introduce both steps, arguing that the reason behind the “prohibition of teaching” that is present in the passage is the author’s concern for the rich and powerful, yet sometimes naïve, Ephesian women.
Czym jest i skąd pochodzi mądrość? Metodologiczna refleksja autora w Mdr 6,22-25
Siwek, Krzysztof; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The Wisdom of Salomon is an exhortatory discourse written in Greek by a Jew of Alexandria comprehensively educated in Hellenistic culture. This paper attempts to address the fundamental issues regarding the nature and origin of wisdom. One of the main advantages of the author’s style is the clarity and comprehensibility of his work, which makes it close to the typical Greek literary genre, parrēsia. In the first place, the reader will have an opportunity to take into account the meaning of this Greek term and, what is more, it will be analyzed in the view of Greek thought. Secondly, this text is intended to be put into a broader literary context within the whole book of Wisdom. Being that the author’s methodological strategy is interesting, after a short reflection on the critical analysis, it is worth examining its components in two aspects: material (the nature and origin of wisdom) and formal (the author’s way of proceeding). Last but not least, the point is to attempt to interpret the text according to the author’s intentions.
Formy zawierania małżeństwa w Starym Testamencie
Małecki, Zdzisław; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
Most marriages in Israeli were a culmination of the parents’ agreement and a payment (Hebrew mohar) which the father of the bride received from the future husband of his daughter. Payment for the bride played an important role. By this payment, marriage was set up legally. Payment for the bride, however, was not a direct trade. The woman was not the subject of trade. Rather, she was the person that the husband should give a gift to. That was the relationship between the chosen bride and her fiance. In their messages, the prophets proclaim that marriage is a covenant between Yahweh and Israel. Marriage was and is the relationship between two partners, in which the woman retains her personality and dignity. In the light of the biblical texts, you cannot talk about marriage in Israel as the act of buying or selling.
Gloriam praecedit humilitas. Biografia Księdza Profesora Antoniego Troniny
Szmajdziński, Mariusz; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
Głos Jezusa w Apokalipsie
Urbanek, Beata; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
One of the elements of Christology of the Book of Revelation is the voice of Jesus. The Greek noun fōnē, denoting the voice of Christ, appears four times (1:10.12; 3:20; 4:1). John experienced it as a loud voice, its sound being similar to that of a trumpet and many waters. In this context, the voice of Jesus is the means of communication of the revelation. It is the voice of a person having full authority and power and its description can be compared to the OT theophanies. The second aspect of Jesus’ voice is that it can reach every Christian, even the weakest and the poorest as was the case with the Laodiceans. Hearing His voice, which means listening to His word, leads to a fellowship with Him. These two characteristics of the voice of Christ have a similarity to its presentation in the Fourth Gospel, in which Jesus’ voice is the one that speaks God’s words and is known by His sheep.
„I skłoniwszy głowę, przekazał ducha” (J 19,30). Duch Święty jako dar umierającego Pana
Wróbel, Mirosław; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The present article shows the meaning and function of the Holy Spirit in the Johannine Gospel. The analysis of Jn 19:30, which describes the action of Jesus giving us the Holy Spirit as he was dying, enables us to recognize pneumatology in the context of paschal mystery. The article describes three aspects of the relationship: Jesus, the Holy Spirit and humanity: (1) Dying Jesus as the Donor of the Spirit; (2) the Holy Spirit as the Gift; (3) the Recipients of Jesus’ Gift. The text Jn 19:30 is described in a wider context of Johannine pneumatology.
Idea krańca ziemi na tle ugaryckiej kosmologii
Mrozek, Andrzej; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The idea of earth’s edge is found in three Ugaritic poems (KTU 1.4.viii.1-6; 1.5.vi.3-7; 1.16.iii.1-6). It is compressible in the context of local cosmology and forms an element of the organized space. This idea is opposed to the center of the earth (Gr. omphalos), and had formed the important point of contact with other parts of the cosmos. The Ugaritic world is composed of water, heaven, earth and underworld. The borders, in this case the earth’s edges, are guarantors of durability and order. They are far away from the center and achievable only by the divine messengers.
Jezus a Świątynia – w teologii Świątyni (Mk 11-15)
Mikołajczak, Mieczysław; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The Gospel according to St. Mark contains many premises which arouse a feeling that the Jerusalem Temple had experienced a crisis. The available publications on the theology of the Jerusalem Temple in the light of St. Mark’s Gospel are very scarce and fragmentary. In this paper, a synthesis of the theology of the Temple will be presented on the basis of source texts Mk 11-15 in the context of Jesus’ relationship to the Temple. The author is going to present general (central), and at the same time systematic, conclusions based on his reflections concerning the pericopes contained in St. Mark’s Gospel, in which the Jerusalem Temple appears and is called by terms: hieron and naos, as well as by taking into account Jesus’ statements about the aforementioned religious institution, the events taking place in it, persons appearing therein and the specific role played in the Temple by its official representatives.
Język aramejski – lingua franca starożytnego Bliskiego Wschodu
Szmajdziński, Mariusz; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
Aramaic is the ancient language of the Semitic family group. From ninth century BC and onward, it and its script had become the international language of diplomacy and commerce. Aramaic is dated into five periods: (1) 925-700 – Old Aramaic, (2) 700-200 – Official/Imperial Aramaic, (3) 200 BC–200 AD – Middle Aramaic, (4) 200-1200 – Late Aramaic, (5) 1200–to our time – Modern Aramaic. It was used in both the Old Testament (Gen 31:47; Jer 10:11; Ezra 4:8-6:18; 7:12-26; Dn 2:4-7:28) and the New Testament (e.g. Mk 5:41; 15:34; 1Kor 16:22). Aramaic also has supplied important non-biblical texts of various kinds throughout the whole biblical period. It was a spoken language in the time of Jesus Christ as well.
Katechetyczna interpretacja i aktualizacja orędzia nadziei
Kochel, Jan; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The article is an attempt at interpretive catechesis and revision of the address of hope included in the Apocalypse of St. John. The starting point is the blessing addressed to the lector (teacher) being the reader and guardian of the teachings and the listener (disciple). The catechesis of hope is reflected in the catechesis about happiness, the penance catechesis and evangelization catechesis, which is supposed to be new, not in terms of its content but in terms of fervour and means of expression. The address of hope, included in the last book of the Bible, evokes the image of an angel announcing to the world “the eternal Gospel” (14:6). The flying angel is the synonym of engagement in preaching the Gospel addressed to the people of all nations, generations, tongues and tribes and spread all over the Earth “so that all nations will hear it” (Mt 24:14-15). The eternal and essential nature of the address concentrates on Christ himself, who – as St. John Paul II taught us – “is to be known, loved and imitated, so that in him we may live the life of the Trinity, and with him transform history until its fulfilment in the heavenly Jerusalem” (NMI 29; cf. Ap 21:9-27). This invariable programme included in the Bible is the ultimate purpose and mission of catechesis, which should “put people (disciples) not only in touch but in communion (in intimacy) with Jesus Christ: “Only He can lead us to the love of the Father in the Spirit and make us share in the life of the Holy Trinity” (CT 5).
Kościół jako reszta potomstwa kobiety-Izraela w świetle Ap 12
Siemieniec, Tomasz; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The basis for the analyses made in this essay is the interpretation of the figure of the Woman in Rev 12 as a symbol of Israel which brings forth the Messiah. By this event, Israel’s role in the history of salvation is over. It is pointed out by the Woman’s departure into the desert, which refers to the departure of Hagar in the moment when Isaac, the legal successor-to-be of Abraham, was born. This essay proposes that the Church be seen not as the Woman but as “the Rest of her offspring” mentioned in Rev 12:17. This description refers to the OT idea of the “Rest of Israel”. What defines “the Rest” is obeying God’s commandments and keeping the testimony of Jesus. These descriptions show that the identity of the Church is shaped primarily by faithfulness to the commandments. This faithfulness should be understood in the current of the Johannine tradition, stressing not only on keeping the Decalogue or the commandment of mutual love, but on maintaining steadfast faith in Jesus. The second attribute of “the Rest” is to hold the testimony of Jesus in its double meaning: the testimony brought by Jesus (i.e. the revelation given by Him) on the one side, and the testimony about Jesus (made by the community), on the other side. All this is connected with keeping “the paschal memory about Jesus”. It doesn’t mean “a passive” keeping of Jesus’ testimony, but an active one, i.e. the one which influences the life of the Church.
Liturgiczna formuła konsekracji wina na tle Starego Testamentu
Ordon, Hubert; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The author explains the words of the consecration formula that are said today over the chalice of wine, and reveals their true meaning and significance. In order to achieve this, he offers the reader an insight into a variety of texts from the Old Testament. These include: the Sinai Covenant, the blood and shedding of blood when offering sacrifice, the announcement of the New Covenant (Jr 31) and the character and mission of the Servant of the Lord (Is 53-54). The texts themselves and their impact make it possible for the reader to fully and correctly understand the words said by Jesus Christ during the Last Supper.
Mądrość jako źródło radości w Księdze Mądrości 7,7-12
Zieliński, Marcin; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The present article discusses the concept of joy in Wis 7:7-12. The structure of Wis 7:7-12 and the link with 8:10-16 shows us that the concept of joy is intentionally developed by the author. The figure of Wisdom is presented as more precious than material and spiritual richness because she is the origin of any good thing. She not only provides every kind of good, but helps us to use it in the correct way (7:12a). As a source and a guide of every good thing, she is considered by Solomon as the most desirable company. In order to obtain wisdom, it is necessary to appeal to God and ask for this gift. The parallel text of Wis 8:10-16 starts from discovering that it is possible to create an intimate relationship with Wisdom which is connected with the experience of true joy and happiness. Due to God’s activity, wisdom is transformed from a distant and abstract entity to an intimate friend, even a perfect life companion.
Mesjasz jako Syn Boży w świetle Psalmów
Szwemin, Michał; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The Book of Psalms is called as microcosmos of the Bible. It plays the important role in the Old and New Testament, and also in the Christianity. One of the great idea of the Book of Psalms is messianism. The Messiah is portrayed as the Son of God. It is in Psalm 2, and also in Psalms 72, 89, 110 and 22. In these texts the sonship is not an adoption nor honorary title. It is actual act of giving birth. Messiah will defeat the God’s and his enemies in the battle (Psalm 2 and 110), including the death as the greatest enemy of people (Psalm 22). Then he will establish a kingdom of God and enact law, justice, and peace to the limits of whole earth. He also will come to poor’s defence (Psalm 72). In this way the God’s covenant will last forever (Psalm 89). It is obvious that none of the natural descendants of king David was not able to fulfil God’s duties. All these forecasts about Messiah as the Son of God came true in Jesus Christ who is only true Son of God.
Miłosierdzie Boże w plagach egipskich (Wj 7,14-11,10)
Waszak, Piotr; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
This article discusses the presentation of the so-called “Plagues of Egypt” in the Bible, but from only one perspective, the topic of the Divine Mercy. When asking the question “how?”, the inspired text from Ex 7:14-11:10 tells about the Plagues which affected Egypt. It answers the following question: “what image of God does it show to the reader and what is the main idea of this image?”. The author proves that discussing “plagues” according to Semitic image, really highlights the truth about the Divine merciful love (even in such experiences where, at a first superficial reading, it may seem as the most cruel and incomprehensible punishment). Summing up, the text confirms this interpretation by the reference to the Wis 12:20[-21a] text and testimony of the Revelation of St John the Divine.
Mojżesz, Gilgamesz i rozwój pisarskich kompozycji
Jasnos, Renata; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
Books of the Hebrew Bible were shaped in accordance with the customs of the ancient Near Eastern art of writing. This process differs from the assumptions of the Redaction Criticism and certainly does not have an analogy with contemporary writing processes. The composition, which is the Pentateuch of Moses, was formed, to some extent, similarly to Sumerian-Babylonian Epic of Gilgamesh. This is evidenced by the characteristics of the composition, which was created in the way of specific writing activities.
Nieczystość seksu – biblijne zakazy dotyczące życia płciowego
Majewski, Marcin; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
This is my next paper about impurity in the Hebrew Bible. In the previous papers, I discussed the legislation about dietary laws (clean and unclean animals) and impurity of death in the Torah. In this paper I examine impurity of sex. In each of these cases I propose my own hypothesis about the criterion for these cultic exclusions. The thesis is that the laws of impurity in the Bible are related to the paradigm of creation in Genesis 1 and the ideas contained therein. If the worship of the Lord in the Tabernacle has to reproduce an exemplary, paradisiac situation of man’s encounter with God, each impurity constitutes a transgression of Eden’s ideal order. Therefore, it cannot be tolerated in the sphere of worship.

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