Scriptura Sacra, 2012, R. 16

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/25718

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Teraz wyświetlane 1 - 13 z 13

Aprioryczne założenia i filozoficzne uwarunkowania metody historyczno-krytycznej według Benedykta XVI
Zatwardnicki, Sławomir (Wydział Teologiczny Uniwersytetu Opolskiego, 2012)
Benedict XVI is an adherent of use of the historical-critical method which he considers to be an obvious tool of the exegetical technique. On the other hand, Joseph Ratzinger points out that this method has its limitations and it is subject to all kinds of influence. The article focuses on Joseph Ratzinger’s (Benedict XVI’s) statements which show the involvement of the historical-critical method in an inappropriate philosophy, and it deals with a-priori assumptions made by exegetes who use this method. All of them were gathered in chapters titled: “The model of the natural sciences applied to spiritual reality”, “Positivistic hermeneutics instead of the hermeneutics of faith”, “Philosophical influence alien to the Bible”, “The enlightened mind not submitting to authorities”. German theologian and subsequent pope gave proper grounds (theological, philosophical, scientific ones) for perceiving the crisis of exegesis, the understanding of which makes it possible to look for way out of an impasse in exegesis.
Modlitwa Pańska w kontekście mentalności żydowskich adresatów Ewangelii Mateusza
Rucki, Mirosław (Wydział Teologiczny Uniwersytetu Opolskiego, 2012)
Catholic Church promotes the dialogue with Judaism and encourages interfaith meetings aimed to mutual understanding and friendship. Obviously, prayer is and should be the main integrating factor, and the Lord’s Prayer fits the best to such a task. It was formulated in the context of Jewish mentality and prayer tradition and rabbis in general do not object its content. In the paper, the comparison of the Lord’s Prayer in Matthew’s version with standard prayer book of today’s Jews is presented. It reveals how Christians may deepen their understanding of the familiar prayer with unfamiliar meaning, and how Jews may see the “Jewishness” of the very roots of Christian prayer and belief.
Sprawozdanie z posiedzenia Sekcji Biblijnej Komisji Nauki Wiary przy Konferencji Episkopatu Polski (Wrocław 4.12.2012).
Rosik, Mariusz (Wydział Teologiczny Uniwersytetu Opolskiego, 2012)
Perspektywy biblijne - „Theologica Wratislaviensia” (2011), t VI, ss. 180.
Rosik, Mariusz (Wydział Teologiczny Uniwersytetu Opolskiego, 2012)
La donna sirofenicia o cananèa? Il paragone sinottico tra Mc 7,24-30 e Mt 15,21-28
Rosik, Mariusz (Wydział Teologiczny Uniwersytetu Opolskiego, 2012)
Jezus, przez uzdrowienie córki niewiasty Kananejskiej (Syrofenicjanki), a nawet przez samą swoją obecność w okolicach Tyru i Sydonu, przełamuje bariery dzielące Żydów i pogan. Wersje tego opowiadania znacznie różnią się w ujęciu ewangelistów. Różnice między obiema relacjami nie ograniczają się jedynie do odmiennego ujęcia pochodzenia kobiety, ale dotyczą także np. lokalizacji sceny. U Marka Jezus sam przybliża się do wybrzeży Fenicji, u Mateusza towarzyszą Mu uczniowie. U Marka Jezus wchodzi do domu, chcąc ukryć swą obecność w tych okolicach, u Mateusza wraz z uczniami przechodzi drogą. Źródło tych i innych różnic, zwłaszcza natury teologicznej, należy widzieć w odrębności adresatów: Marek uświadamia czytelnikom, że Jezus musiał najpierw głosić ewangelię Żydom, ponieważ do nich został posłany i do nich w pierwszym rzędzie odnosiły się zapowiedzi mesjańskie; Mateusz natomiast niejako usprawiedliwia wobec chrześcijan pochodzenia żydowskiego głoszenie ewangelii poganom. Jedna z hipotez dotycząca formowania się tekstu tej perykopy głosi, że Mateusz korzystał z innej tradycji tego opowiadania, którą skompilował z tekstem Markowym.
Centralne miejsce krzyża w soteriologii św. Pawła
Mickiewicz, Franciszek (Wydział Teologiczny Uniwersytetu Opolskiego, 2012)
The author of this article analyzes the texts, in which St. Paul writes on the subject of Christ’s sacrifice on the cross. In Ga 2, 19-20 the apostle presents the love of Christ as an essential feature of his nature and he suggests that this love was expressed in the particular, historical self offering on the cross. In Rom 5, 7-8 he states that the only motive for the redeeming sacrifice, which the Son of God offered of himself following the will of the Father, is the heroic love, shown in the death for sinners. Despite the fact that in the middle-ages the cross was a tool of the most degrading and humiliating death, St. Paul writes, in Ga 6, 14 that he boasts of the cross of Jesus Christ, furthermore, in 1 Cor 1, 24 he adds that the crucified Christ is “the power of God and the wisdom of God”. In Ga 3, 13 Paul observes a state of humanity, overloaded with the curse of sin, as a slavery, from which the Christ freed it, through his sacrifice offered on the wood of cross, because on it, by his own will he took this curse, which was leading humanity to condemnation, on himself. Further deepening of the theological reflection on the role of the cross in the saving werk of God can be found in Eph 2, 13-16 and Col 1, 19-20. The author of these texts recognizes the blood of Christ, poured out on the cross, as the tool of reconciliation and introducing peace and reconciliation to the world.
Druga pieśń o cierpiącym Słudze Pańskim (Iz 49,1-6 [7-13])
Malkusz, Sebastian (Wydział Teologiczny Uniwersytetu Opolskiego, 2012)
The current elaboration concerns the literary, exegetical and theological analysis of the second song of the Suffering Servant of the Lord. Following a general introduction to the themes of the song, and subsequent literary characterisation Is 49,1-13, the text was subjected to exegetic analysis. Finally, a theological message is exposed. Is 49,1-13 draws a comprehensive image of the Lord. He is pictured as a mighty warrior, who appoints his Servant to carry the fighting and administer justice. God is a Holy Redeemer and Comforter, who embraces the whole earth with His salvation, and particularly those who need it the most. The image of the Servant of the Lord is no less rich. His personage comprises of qualities of the Israel, as well as historical figures; however, He cannot be identified with them fully. The best qualities of the great figures of the history of Israel were the material from which the song’s author painted the image of the Lord’s Servant. The Servant focused the hopeful expectations of the Abraham’s descendants. After all, since the dawn of time, the Lord was announcing the alteration of the man’s life predicament. The alteration was to be made by the figure who we call the Messiah.
Hermeneutyka i egzegeza biblijna w dobie ponowoczesności
Kręcidło, Janusz (Wydział Teologiczny Uniwersytetu Opolskiego, 2012)
The article aims to analyze the present status quo of the biblical hermeneutics and exegesis in the frame of the postmodern culture. The author first defines the meaning of the terms included in the title of the article. Then postmodernism as a cultural and a philosophical currant is analyzed. On this background the author shows the threads and benefits of biblical hermeneutics and exegesis related to theories and practical implements of the postmodern ideas in the contemporary culture. Finally the answer to the question “Is it possible to reconcile the historical-critical and postmodern interpretation of the Bible?” is sought.
Owoce Ducha Świętego w Ga 5,22-23
Kern, Krystyna (Wydział Teologiczny Uniwersytetu Opolskiego, 2012)
Krew i woda z przebitego boku Jezusa (J 19,34). Symbolika i teologia
Jaromin, Joanna (Wydział Teologiczny Uniwersytetu Opolskiego, 2012)
The author of the fourth Gospel, as opposed to synoptics, places in the description of the Passion a scene showing a soldier who pierces with a spear the side of Jesus from which blood and water is flowing (Jn 19,34). Sometimes 1 Jn 5,6-8 is regarded as an indirect, parallel text. Blood and water have had a great significance since ancient times. The Biblical World has also attributed to them a number of meanings, both positive and negative. In the positive sense Fathers of the Church read the symbolism of blood and water coming out of the side of Jesus from the early centuries of Christianity. They were also followed by contemporary Bible researchers searching here, among others, a symbol of sacraments, salvation, the birth of Church, and - in contrast with misbelievers - the real humanity of Jesus. The common feature of all these attempts to interpret this scene is Jesus’ love to the Church and everyone.
Umacnianie wiary jako zadanie pasterzy Kościoła na przykładzie świętych Piotra i Pawła w głoszeniu i umacnianiu wiary własnej oraz braci i sióstr w Chrystusie
Dąbek, Tomasz Maria (Wydział Teologiczny Uniwersytetu Opolskiego, 2012)
The task of the Pastors of die Church is to proclaim and fortify the faith. The faith is the great treasure. The people and the Pastors are weak and is very important to confess his weakness and pray for help of God. The Gospels and the Acts of the Apostles show the progress of the faith, human and religious maturity of Simon Peter, fisherman and Apostle. Paul Apostle of the Nations oft speaks abort his weakness (cf. 1 Co 2:1-5; 2 Co 12:7-10; 1 Tm 1:12-16). The Apostles are examples for the Pastors of the Church for proclaim and fortify their own faith and the faith of theirs brothers and sisters. All Christians must care to progress and perseverance in the faith (cf. Rm 11:19-21; 1 Co 16:13f, 2 Co 5:6f, 13:5; Col 1:23; 2:6f; 1 Th 3:2-4; 1 Tm 3:13; 4:12; 6:12.200; must pray and hope in God’s help (cf. Jn 15:5; Lc 17:5; Ph 4:13), follow of Christ and teachers of the faith (cf. Heb 12:2; 13:7). The faith is the spring of the power and protection in the difficulties and adversities (cf. 1 Th 5:8; Ep 6:14; Heb 11:1.6). The signs of the faith are the acts of the love (cf. Ga 5:6; 1 Tm 1:5; Phm 4-6; Tt 3,15).
Stanisław Bazyliński OFMConv, Wprowadzenie do studium Pisma Świętego, Lublin 2010, ss. 238.
Rambiert, Anna (Wydział Teologiczny Uniwersytetu Opolskiego, 2012)
Prorocki wyrok na biblijny Sydon (Ez 28,20-23)
Bagrowska, Katarzyna (Wydział Teologiczny Uniwersytetu Opolskiego, 2012)
Speech against Sidon, like any other speeches against other foreign nations in the Book of Ezekiel is God's answer to the joy of nations, that have so far escaped the same fate as dying Jerusalem and who are taking pleasure in the misfortune of Judah. These Oracles show us that God has power over all creation and in accordance with the order enclosed in the Book of Jeremiah among others, He is the one who decides about the fate of nations: “I have made the earth, the man and the beast that are upon the ground, by my great power and by my outstretched arm, and have given it unto whom it seemed meet unto me”. (Jer. 27: 5). As a result of actions, which God announces in his oracles may the nations know that He alone is the Lord, He has the fate of nations in His hands, He ‒ “For the Lord is high, and terrible, a great king over all the earth. He hath subdued the people under us, and the nations under our feet” (Psalm 47: 3-4).

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