Verbum Vitae, 2010, T. 17
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/23012
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Pozycja Modlitwa Jezusa-kapłana o uświęcenie Dwunastu (J 17,17-19)Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)The autbor examines the text of J 17: 17-19 trying to find an answer to the question how the expression ego hagiadzo emauton should be understood. Is Jesus speaking here of sanctification in the sense of being separated from the world to remain in the sphere of God's holiness? The article argues that Christ thinks rather of his "sacrifice", that is, of the complete surrendering of his will to the Father in the sacrificial death bore in the name of love "to the end" (13:1) and in fulfillment of the assignment received from God (17:18). Another problem, strictly bound to the preceding one, concerns the disciples who through the action of Jesus are to be hegiazmenoi en aletheia. What is meaning ofthis expression translated usually as "sanctified in truth"? Does it indicate the separation from the world or rather sanctification understood as "consecration", that is dedication to the mission in the world similar to Jesus' assignment? Ultimately, the article investigates the significance and correspondence between the process of "sanctification" taking place in Jesus and in the Twelve.Pozycja Kapłaństwo Jezusa Chrystusa ‒ czym jest?Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)Pozycja Ideał kapłana w Księdze OzeaszaSzmajdziński, Mariusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)The Book of Hosea is a prophetic testimony from the VIII century B.C. In the Northen Kingdom it was a time of temporary political and economic growth, and simultaneous religious syncretism. The worship places, which were founded by Jeroboam I (e.g. Bethel, Dan), guaranteed independence from the Southern Kingdom (especially from Jerusalem). However, different forms of idolatrous worship, which were taken from the Canaanite religion (the golden calf, sacral prostitution), were very quickly established there. Priesthood was closely connected to this situation. Priests of the Northern Kingdom, according to 1Kings 12-13, were established by a king. The deuteronomistic and chronicle tradition criticized this because they were not taken from "among the sons of Levi". However, the establishing of non-Levities priests was an already known fact in the time of David and Solomon. So the legality of priesthood in the Northen Kingdom may not be questioned. It confirms the prophetic tradition (IX-VIII centuries B.C.), which never denied its priesthood, but only the attitude of priests. Hosea played a special role in this case. In his Book there are texts which contain very harsh criticism of the Israelite priests. The most extensive accusation is in Hos 4:4-14. Other texts are in Hos 5:1-7, 6:7-10, 8:1-7, and 10:1-8. The first of Hosea's charges is of their rejection of knowledge of Yahweh and of His Law, which was tantamount to a rejection of God's love. In this way a priest did not perform his basie function. It signified that he did not teach people and, consequently, he did not lead them to God. He also did not give them the opportunity to have knowledge of His will. Other accusations were: abuse relating to the offering of sacrifices, acquiescence in pagan worship, sacral prostitution, an influence in the election of the king, and even murders. This deplorable conduct was contrary to Deut 33:8-11. This is "a programme text" of the priest's duties. Hosea's harsh criticism directed their attention to their sins and helped them to effect a complete transformation. In this way the prophet wanted to show an example of the person and function of the ideal priest in the community of the Chosen People. The way of the practice of the ideal aim in the priest's life was observing the following roles: l) a priest knows God and His Law; 2) a priest teaches the Chosen People; 3) a priest shows that Yahweh is only one God; 4) a priest does not serve pagan idols; 5) a priest does not worship the golden calf; 6) the sacral offering serves for atonement with God; 7) a priest does not commit adultery with prostitutes; 8) a priest is politically independent; 9) a priest seeks advice from God; 10) a priest does not murder. So, the programme of the ideal priest is like a special "Decalogue", which is a way to personal holiness. The realization of all these commandments makes a priest truly become the chosen one among the chosen ones. Then priests and the Chosen People can honestly ery to Yahweh: "Our God, we know You!" (Hos 8:2). Knowledge of God was the desire of Israel and Yahweh himself desired that they should know Him. The "Hosea's Decalogue", with its first commandment of the knowledge (= love and fidelity) of God, is also very actual in the present time. It is a way of fidelity of a priest on the pattern of fidelity of Christ who knows His Father, and He knows Him (cf. John 10:15).Pozycja Kapłaństwo w świetle Księgi KapłańskiejStrzałkowska, Barbara (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)The priests were one of the basic institutions of the social and religious life in ancient Israel. Although they were playing erocial role in cult and society, biblical information concerning priesthood is quite comp lex. The Book of Leviticus is one of the most important sources of knowledge about the cult and 'priests in Israel, being considered as a part of the Priestercodex (P-source) of the Pentateuch. The image of the priests and the priesthood in the Book of Leviticus is quite consequent. But on one hand, the Book contains most of the appearances of the word kohen of all the books of the Hebrew Bible, on the other band, there are not many texts within the Book that consider priesthood itself. There are several texts directly on priests: Lev 8-1 O ‒ narrative story of the beginnings of the priesthood in Israel (ordination and consecration of Aaron as high priest and his sons as priests ‒ ch. 8; inauguration of the cult ‒ ch. 9; the tragic aftermath of the inaugural service: death of Nadab and Abihu ‒ ch.10). Regulations directed specifically to the priests: Lev 6,1-7,2; Lev 10,8-15; Lev 16. Regulations of the Holiness Code concerning priests: Lev 21-22. The specific context of those texts shows that the priests were in service of the Temple. All the texts in Leviticus on priesthood are considered as a part of the youngest source of the Pentateuch ‒ so the story and regulations concernmg priests have the theological and ideological value more than the historical one.Pozycja Funkcje i zadania arcykapłana według księgi Mądrości SyrachaPiwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)Pozycja Kapłańsko-ofiarniczy charakter egzystencji wierzącego w Ewangelię. Analiza Rz 12,1-2 w kontekście wcześniejszych partii argumentacji Listu do RzymianPindel, Roman (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)Pozycja Tożsamość kapłańska według „Listu do moich kapłanów" kard. Stefana WyszyńskiegoMiczyński, Jan Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)Pozycja Kapłaństwo (dla) ludzi według Listu do HebrajczykówMalina, Artur (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)Pozycja Kapłani ‒ słudzy communioLala, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)Pozycja Apostolska posługa pojednania (2 Kor 5,14-21)Kręcidło, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)The topic of reconciliation in 2 Cor 5,14-21 is inscribed in the broader context of Paul's reasoning, which is headed to the defense of his apostolic authority. The context is given by the unit 2,14-7,4 which is rhetorically and epistolary coherent (an apologetic letter). The leitmotif of the unit is the issue of Paul's identity as an apostle of Christ Jesus, as well as the nature of the apostolic service and the status of Gospel preachers. Paul delineates consecutively: sources of his apostolic authority, sufferings and hopes of apostolic life, his life as Christ's representative in performing the ministry of reconciliation. And finally he urges the addressee to accept his apostolic mission. The unit 5,14-21 is a purely theological argumentation. Paul exhibits in it his apostolic ministry against the salvific plan of God, in the perspective of the act of reconciliation of humankind with him, accomplished "in" and "through" Christ. The essence of the apostolic ministry of reconciliation, according to Paul, is the proclamation of the kerygma of salvation. The purpose of the proclamation is to actualize what was accomplished through the passion, death and resurrection of Christ, and to bring people to the reconciliation with God, so that they can become righteous/justified before God.Pozycja Godność kapłańska w świetle Ap 1,6Kotecki, Dariusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)Pozycja Kapłaństwo służebne biskupa i prezbitera w pismach świętego AugustynaEckmann, Augustyn (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)Pozycja Lewici i kapłani w Księdze Powtórzonego PrawaDziadosz, Dariusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)There is hardly anything like a consensus of opinion among scholars regarding the history of the Levites. The relationships among the various groups, the circumstances of their conflicts and the tradition history behind the texts are all disputed. The only constant is the notion that behind the texts stands a conflict between rivals for the priesthood. We must ask ourselves if this, the starting point for research for the last century, is fundamentany misguided.Pozycja Kapłaństwo ministerialne w biblijnej symbolice teriomorficznej starożytności i średniowieczaBardski, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)The symbolical meaning of certain animals was connected in the history of ideas with certain human qualities. In our article we analyze the ancient and medieval commentaries looking for theriomorphic symbols that illustrate special characteristics of the Christian ministers. These symbolic animals are: horse, dog, ram, ox, cow, lion, stag, capricom, locust and cock.