Roczniki Teologiczno-Kanoniczne, 1988, T. 35, z. 1
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Pozycja Struktura literacka mowy świętego Szczepana (Dz 7, 2-53)Szymik, Stefan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)St. Stephen’s speech (Ac. 7, 2-53) is among the more difficult texts in the Acts; this can be gathered from the many disagreements among commentators. One of the disputed points concerns its literary composition, its internal literary structure. Mast writers have not attached much importance to the problem, judging the chronology to constitute a sufficient criterion for the division of the speech. Representatives of the formgeschichte school, who have concentrated on the study of the deep structure of the text (diachronic analysis), neglected the question of its literary composition. Yet current research shows ever more forcefully that Stephen's speech needs to be studied also from the viewpoint of its literary and theological unity (synchronic analysis). This is so because the speech has a logical and purposely designed internal structure, a literary structure. It is the aim of this article to discover that internal structure. Apart from chronological and thematic criteria we have taken into account also the linguistic and stylistic characteristics of the speech. Our study reveals that the first major part of the speech covers the earliest history of Israel, from Abraham until the death of the last of Jacob's sons (vv. 2-16). The next part concentrates solely on the events of Moses' life (vv. 17-36); a noteworthy point about this part is its emphatic conclusion, where Moses is proclaimed to be the liberator of Israel (vv. 35-36). The third part of the speech is more varied in content, but the theme of the people and their attitude towards Moses and towards religious cult is dominant (vv. 37-50). Particularly remarkable is the beginning of this part, which is introduced by the promise of the coming of another prophet like Moses (v. 37), a point that has a variety of important justifications. The speech closes with violent invective against the Jews (vv. 51-53). This final invective stands in contrast to the other three parts of the speech; at the same time, however, there is an interdependence here, based on shared themes and motifs (vv. 2-50, 51-53).Pozycja Ubodzy w przepowiadaniu proroka Amosa (Am 2, 6b-7a; 4, 1b; 5, 11a. 12b i 8, 4. 6)Szwarc, Urszula (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)The article deals with the teaching about the poor in the Book of Amos. The first part is a detailed analysis of Am. 2, 6b-7a; 4, 1b; 5, 11a. 12b; 8, 4. 6, concentrating on the Hagiographer's terminology. The second part comprises more general conclusions. Our study leads to the conclusion that terms saddtq, 'ebjôn/ 'ebjôntm, dal/dalltm, 'ânāwtm, 'anwê- 'āres, which denote the poor, are synonyms. Hence, the title saddtq is to be referred to poor, the ignored, the oppressed rather than solely to the rich and prominent as has traditionally been done. Furthermore, Amos stresses the personal dignity of those generally held in contempt and belonging to the lowest social strata. In expressing these truths, the Book of Amos is independent of the teachings of the wisdom writers.Pozycja Rzeczy "dawne" i rzeczy "nowe" w wypowiedziach DeuteroizajaszaStachowiak, Lech (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)Yahweh's creative power, and the saving action which is closely linked with it, are among His most characteristic attributes. For Deutero-Isaiah, God manifests His creative power in history and in His saving action. "Old" things denote the history of salvation so far, while "new" things denote a new exodus from slavery. The theme of "old" and "new" things plays an especially important part in the following texts: Is. 41, 22-23; 42, 9; 43, 9. 18-19; 46, 9-10; 48, 3-6. In their exegetic analysis particular attention is paid to the motif of "old" and "new" things. The above texts show that history does not unfold in a random fashion, but is the realization of the prior word of Yahweh. God's guidance lends things special unity. In this way He, "the first" and "the last” (Is. 41, 4), proclaims the beginning and the end, makes a promise and fulfils it, proving His godhead. He was conscious of His intentions from the beginning and was able to carry them out in full.Pozycja Proces formacji mądrościowej w ujęciu Prz 1-9Potocki, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)The main goal the Israelite sages' activity was to transmit knowledge of wisdom and to make people base their attitudes on wisdom principles. Pr. 1-9 contains a number of texts which make it possible to reconstruct the main lines of education in wisdom, a process that began in the family, continued at school and was then completed at various centres of public education. The authors of school texts drew on education in the family (1, 8-9; 4, 3-9; 6, 20-21), where the parents would educate their son to be obedient and disciplined and imparted to him basic knowledge of his duties. The wisdom education of a pupil under the guidance of a tutor and teacher followed a set course (2-7). Its aim was to develop and consolidate the pupil's personality on the foundations of piety, discipline and personal contact with wisdom, which manifests itself in the knowledge of God and in justice. Religious consciousness and the ability to act correctly were the practical tests of a life of wisdom, immune to temptation from sinners and fools. The two speeches of personified wisdom (1, 20-33; 8, 1-36) differ in style from the school teachings and we can find in them some principles of wisdom education intended for adults, whether opponents of wisdom or people already well advanced in its ways. A preliminary condition to undertake such education was to become converted as it were, that is to abandon inveterate vices and turn to wisdom or at least willingly to listen to wisdom teachings and to embrace the instructions received. The principal aim of these was to strengthen justice, inspire the love of virtuous conduct concordant with the principles of wisdom and to ensure a happy life for every man, which can only be attained through God's wisdom.Pozycja Maryja – matką ZbawicielaLangkammer, Hugolin (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)Pozycja Wiesław Leon Rosłon OFMConv, Zammeru Maskil, Warszawa 1986. I cz. ss. 300; II cz. ss. 422; III cz. ss. 118, Akademia Teologii Katolickiej.Langkammer, Hugolin (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)Pozycja Maryja matka Chrystusa w świetle tekstów Starego TestamentuHomerski, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)Only three Old Testament texts can be referred to Mary as the Mother of Jesus Christ: Gn. 3,15 in the fuller sense, Is. 7,14 and Mi. 5,2 in the literal sense. Similarities and associations with persons, events and objects of worship appearing in the Old Testament are applied to the Virgin first of all in the Church's liturgy.Pozycja Problematyka literacko-historyczna Łk 4, 16-30Mielcarek, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)The article analyzes the literary aspect of the Nazareth percicope (Lk 4,16-30). It is shown against the background of the Third Gospel as a whole and of its more im mediate context, the narrative in Lk. 3,21-4,44. The interdependencies between the pericopes reveal the main theological motifs of the passage. The unity of the narrative of Lk. 3,21-4,44, the typically Lucan vocabulary of the Nazareth pericope and an editorial style matching that of the author of the Third Gospel all point to Luke as the main author of the passage. Whole the Nazareth episode is constructionally dependent on Mark (Mk. 1,14f.; 6,1-6) and on the Q source, Luke also drew on traditions not used by the other Synoptics. Besides, his own contribution to the final form of the pericope is so large that the question of tradition is a secondary one. The Evangelist's primary motive was to give a theological interpretation of the events in Nazareth. The structure of the passage is very carefully thought out and composed so as to form three units that bring out the content of the verses 18f. and 21f. The three elements call to mind the tripartite structure of the whole Gospel of Luke. They are: (1) preparation in the form of a chiasmus (vv. 16-20), (2) revelation as the central part (vv. 21-22), and (3) mission – twofold comparison with the tragic outcome of Jesus' visit to Nazareth (vv. 23-30). The fact that Lk. 4,16-30 was composed in accordance with Hellenic literary canons suggests that we should interpret it, alongside the Capernaum episode, as an exemplary account of Jesus' messianic activity as a prophet and a healer.Pozycja Kronika Instytutu Biblijnego KUL za rok akademicki 1986/87Ordon, Hubert (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)Pozycja Polska bibliografia biblijna za rok 1986/87Szier, Barbara (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)