Wrocławski Przegląd Teologiczny, 2015, R. 23, Nr 2

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The Crucified Messiah
Wróbel, Mirosław S. (Papieski Wydział Teologiczny we Wrocławiu, 2015)
W niniejszym artykule autor podejmuje zagadnienie ukrzyżowanego Mesjasza. Poszukuje on odpowiedzi na pytania: Czy idea Ukrzyżowanego Mesjasza obecna jest już w Starym Testamencie? Jakie znaczenie miał Krzyż Chrystusa dla Żydów, pogan i chrześcijan? W jaki sposób wspólnoty pierwotnego Kościoła przyjmowały fakt krzyżowej śmierci Chrystusa? Jak kształtował się kerygmat pierwotnego chrześcijaństwa, w którym wydarzenia paschalne miały decydujące znaczenie? Jakie jest przesłanie krzyża dla współczesnego Kościoła i świata? Artykuł składa się z dwóch części. W pierwszej części zostaje ukazana tajemnica ukrzyżowanego Mesjasza w kontekście Starego Testamentu. Druga część analizuje różne postawy wobec krzyża i ukrzyżowanego Mesjasza (żydzi, poganie, gnostycy, chrześcijanie).
Ks. Janusz Wilk, Charakterystyka i zadania przełożonego wspólnoty chrześcijańskiej według Listów Pasterskich. Studium biblijno-pragmatyczne, (Studia i Materiały Wydziału Teologicznego Uniwersytetu Śląskiego w Katowicach), Księgarnia św. Jacka, Katowice 2015, ss. 457.
Stasiak, Sławomir (Papieski Wydział Teologiczny we Wrocławiu, 2015)
Zeev Weiss, Public Spectacles in Roman and Late Antique Palestine, Cambridge – London 2014, ss. 361.
Rambiert-Kwaśniewska, Anna (Papieski Wydział Teologiczny we Wrocławiu, 2015)
„Nowe życie w Chrystusie” – naśladowanie czy upodobnienie?
Strzelczyk, Grzegorz (Papieski Wydział Teologiczny we Wrocławiu, 2015)
The article presents a systematic view of the issue of „new life in Christ” from the perspective of dogmatic theology. In the context of Anti-Pelagian resolutions and decisions of the Council of Trent about the predisposing grace, Christological foundation of the idea of new life is indicated (Christ – the new Adam, incarnation as an ontological basis of the mediation of Christ). Then, the idea of “new life” focuses mainly on the participation of a human being (through grace) in the relationship, in which the humanity of Christ participates by virtue of the hypostatic union. This is the basis for the action of a human being cooperating with God’s grace, which at the same time generates a process ending in the divinization.
Człowiek odpowiada sercem na dary Boga
Stasiak, Sławomir (Papieski Wydział Teologiczny we Wrocławiu, 2015)
God knows the heart of man examining his emotions, feelings, moods, passions, thoughts, the will of the believer, and even his conscience (Rom 8:27). The only proper human response is to take such action regarding the rights granted to him by God as to gain admiration in his eyes. Metaphor of this attitude is the “circumcision of the heart” (Rom 2:28-29), which opposes both circumcised only the body and the heart that is uncircumcised. Showing the positive response of people to the Gospel preached to them, the Apostle remains grateful to the Romans for the fact that they accepted it and became totally obedient. This is what he means when he writes that they became “obedient from the heart” (Rom 6:17). Even such an attitude does not guarantee the avoidance of doubt, which is why the Apostle warned the recipients of his letter before thinking and issuing judgments on a basis other than faith in Jesus Christ (Rom 10:6-7). This state is due to the fact that already in the hearts of the Gentiles the law had been inscribed that makes proper functioning of conscience (Rom 2:15). The situation becomes even more evident with the adoption of faith in Jesus Christ, for then the love of God was poured out in the hearts of believers (Rom 5:5). This reality, however, is not a constant and static, because it is associated with the Word which is proclaimed, and that is on the lips and in the heart of the Christian (Rom 10:8). To allow this to come to fruition faith must gain a dual dimension: the outer expressed with lips and internal adoption in the heart (Rom 10:9-10). But man can respond negatively to gifts offered him by God. Wandering in their thinking he indulges in idolatry, and as a consequence his heart plunges into darkness (Rom 1:21). For Paul wandering in thinking and bad behavior is a manifestation of God’s wrath. Only the adoption of the light of Gospel can deliver him from such a state. But if man allows his heart to donate to the lusts (Rom 1:24), they become prey to all kinds of ritual impurity, cultic and sexual abuse. Especially the latter contributes to its degradation. The man confirmed as unable to understand the change of mindset, the conversion results in the accumulation of anger in the day of judgment (Rom 2:5-6), in place of good works. Such a degraded man does not serve Christ, but only their own lusts. And by far deceives those who have not experienced evil (Rom 16:18). So it is impossible for a perverse heart not to bring negative consequences to other people. Paul used interesting references to his heart (hē kardia mou, hē emē kardia) writing about his great desire for the salvation of his countrymen. He saw clearly the danger of exclusion of Israel as a result of their rejection of the Gospel. Therefore, first he wrote about his great sorrow and unceasing pain (Rom 9:1-2), and then with great desire and prayers for their salvation (Rom 10:1).
Sprawozdanie z XI Zjazdu Stowarzyszenia Teologów Fundamentalnych w Polsce „Islam. Apologia i dialog” (Rzeszów, 17–18 września 2015 roku)
Słupek, Roman (Papieski Wydział Teologiczny we Wrocławiu, 2015)
„Narody zamiast narodu”. Afrahata polemika z judaizmem
Rosik, Mariusz (Papieski Wydział Teologiczny we Wrocławiu, 2015)
Aphrahat, called the Persian Sage, was a Syriac-Christian of the 3-rd / 4-th century from Adiabene region of Persian Empire. He is an author of twenty-three sermons called Demonstrationes (sometimes also Homiliae). Almost half of them are concerned with the religion of Jews. It seems that some Christians in the Persian Church wanted to become Jews or to return to Judaism, or to incorporate Jewish traditions into Christianity In the article the author presents the main characteristics of Aphrahat’s view on Judaism. The Persian Sage is convinced that God had rejected one nation Israel and He choose Christians from many nations. His view on Judaism was one of the impulses to so-called theologia substitutionis.
Nowe życie w Chrystusie w nowej ewangelizacji w mediach
Przybysz, Monika (Papieski Wydział Teologiczny we Wrocławiu, 2015)
More than three billion internet users in the world (42 per cent of human population), nearly 26 million users in Poland (67% of the country population), together with nearly 1.5 billion Facebook users in the world and over 13.5 million in Poland (34% of our people) – this is the group of recipients which is a communicative challenge for the Church. In Poland a statistical internet user spends nearly 5 hours a day using it (we are the 13th place in the world) and over 2 hours a day using social media (below average for the world). We start to spend our lives on the Net more and more actively, therefore we need an ever growing number of active “Christ’s fishermen.” This situation calls to mind the evangelical passage of the fish catch – the Apostles had an unsuitable and old boat, an outdated and perhaps faulty net, they found it difficult to go on the lake, tired with the lack of results, disappointed with their failure and returning with empty nets. Christ, intervening in their sense of disappointment, makes the fishermen cast their net again. The disappointed and disbelieving Apostles make one more effort. In the deep waters symbolizing God’s hidden mercy and endless possibilities of God’s intervention the Apostles find an abundance of graces and a blessing and the very catch proves to be beyond the fishermen’s capabilities. For they have already lost their hope and Christ came unexpected, the fishermen’s patience to the test. But obedience and trust provided an abundant harvest, for God came to them in a new, unexpected and surprising way. This image has become a challenge for the contemporary evangelizers on the internet.
Das Reformatorenlexikon, Hrsg. Irene Dingel / Volker Leppin, Darmstadt 2014, Lambert Schneider, ss. 304.
Froniewski, Jacek (Papieski Wydział Teologiczny we Wrocławiu, 2015)
Wokół problemu datacji Dziejów Apostolskich
Pilarczyk, Krzysztof (Papieski Wydział Teologiczny we Wrocławiu, 2015)
The article shows a new trend of research in the American biblical studies concerning canonical Acts, which departs from the traditional assign them Luke, the companion of St. Paul, and moves their rise at the beginning of the second century (100–150). Shows that arguments for the appeal, to which the consequences of interpretation leads and how it affects the reconstruction of the origins of Christianity. Shifting of dating the writing of the Acts allows to treat them as polemical work to the theology of Cerdon and Marcion. Location them in this historical context, better explains the relationship of the Acts of the person of Paul of Tarsus and his letters. At the same time the message appears as mythological, but not divorced from historical reality, but bonded with him by interpreting the word of God, which introduces the recipients in the history of the sacred. This is subordinated to the language the author of Acts, which should be treated as performative.
Powstanie metropolii wrocławskiej w 1930 roku
Piela, M. (Papieski Wydział Teologiczny we Wrocławiu, 2015)
In the new, post-war circumstances, the Holy See preferred to sign one concordat with the new German state. However, as this turned out impossible, E. Pacelli, the nuncio, arrived at signing a concordat with Bavaria in 1924, and from 1915 led intensive negotiations towards signing one with Prussia. With the important support of the Prussian episcopate and their president, Cardinal A. Bertram, the negotiations resulted in a successful signing of the concordat on August 14, 1929. By the force of the executive bull Pastoralis Officii Nostri of August 13, 1930, Wrocław became the seat of the new eastern Metropolitan See in Germany. The following were incorporated into it as the suffragan dioceses: the diocese of Warmia, which since 1821 had been directly dependent on the Holy See, the newly erected Diocese of Berlin, and the Prelature of Piła (Praelatura nullius).
Języki używane przez Jezusa na tle sytuacji językowej w rzymskiej Palestynie
Ostański, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2015)
For decades scholarly consensus has held that Jesus spoke and taught mostly in the Aramaic language. To evaluate the accuracy of this assumption, one must investigate which languages were really spoken in Roman Palestine during the first century A.D. The first aim of this paper is to prove that the three ancient languages, Hebrew, Aramaic and Greek were commonly spoken in Israel in Jesus’ times. The second aim is to examine whether the sayings of Jesus in the Greek Gospels record His spoken Greek or perhaps they are translations of what He originally said in Hebrew or Aramaic. The former would mean the Gospels provide us with a great deal of ipsissima verba Iesu. The latter denotes inspired translations done by the biblical writers. There are many wordings in the Greek New Testament that are hinting at the original languages of Jesus’ sermons. The research on them features Jesus as a trilingual teacher who always spoke language appropriate for His listeners (Hebrew with scribes, Pharisees and at synagoges; Greek with Pilate and in Galilee; Aramaic with common people). Particularly important for the investigation of Jesus’ multilinguality are Hebrew and Aramaic words recorded in the Greek texts of the Gospels. They will require an extra future research.
Kulturkampf na obszarze ołomunieckiego komisariatu arcybiskupiego na ziemi głubczyckiej z siedzibą w Kietrzu (1871–1878)
Maler, Katarzyna (Papieski Wydział Teologiczny we Wrocławiu, 2015)
At present, Głubczyce area covers southern part of Opole Voivodship. It is bordered with the Chech Republic in the south and west. The territory was excluded from Poland for over 900 years, from 1038 (or 1039) to 1945. In the Church terms, up to 1945 the territory belonged to the Chech Olomouc diocese (from 1777 Olomouc archdiocese). After the First Prussian War in 1742 it was handed over from the power of the Austrian Habsburgs under control of Prussia. The newly established border separated Prussian Silesia from the Habsburg monarchy and divided Olomouc diocese into two parts. The bigger one, with the capital in Olomouc, stayed within the Habsburg monarchy. The smaller part, containing Głubczyce area, was assigned to the New Kingdom of Prussia. In this Prussian enclave of Olomouc bishopric, in 1751 Frederic II, the King of Prussia, initiated the foundation of Olomouc Bishop Commissioner with his registered office in Kietrz, Głubczyce County. The commissioner became the intermediary between Olomouc bishopric and the priesthood and believers of some deaneries in his area. He was also the intermediary between Olomouc bishopric and the governing bodies of Prussia. The Bishop Commissioner served in most of the territory of Głubczyce county and in some parts of Racibórz county. Having introduced the Kulturkampf, in the years 1871-1878 Otto von Bismarck, the Chancellor of Germany, attempted to limit the influence of Catholic Church in German Reich. It also referred to the priesthood of Kietrz Archbishop Commissioner and Olomouc archbishop himself, who, residing outside Prussia in Habsburg monarchy, could not be punished by Prussian government for breaking anti-Church regulations anyway. On the other hand, many priests of Kietrz commissariat, as citizens of Prussia, were fined, and some of them were even imprisoned. Although the Kulturkampf was eventually cancelled, the Catholic Church in this area lost its influence in folk school system. However, the Church strengthened its position, also in politics, due to the Catholic Centrum Party growing in importance in Upper Silesia.
Emanacje wewnętrzne Boga Trójjedynego (proballein)
Liszka, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2015)
Theologians do not make use of the term ‘emanation’, since it has connotations of gnosis and pantheism. Careful analysis that takes into account all necessary and sufficient aspects defining the person allows for a more in-depth reflection, thus broadening the Christian understanding of God. The term ‘emanation’ is a suitable one, adequate and necessary at the first stage of reflection on substance. Connecting it to the reflection on personal properties of God allows for elucidating the relationship between God and the world. Without reflection terms like vestigium Dei or vestigium Trinitatis are incomprehensible. Is this an immanent element of the created beings or, conversely, a mere external discovery without a tangent point? The core of theology is to explain how separate beings interconnect. There is a lot to be done in this respect. In two thousand years Christian thought has not managed to express everything that is included in the Revelation.
Usprawiedliwiający wymiar sakramentu pokuty i pojednania. Aspekt ekumeniczny
Lipniak, Jarosław M. (Papieski Wydział Teologiczny we Wrocławiu, 2015)
In the sacrament of penance the sinner surrendering to merciful judgement of God anticipates in a certain way the judgment to which he will be surrendered to at the end of earth’s life. Because, just already now, within this life, the human being has got a possibility to choice between life and death, and following only the way of religious conversion one may enter into the kingdom from which the heavy sin eliminates. Being converted to the Christ by penance and faith, the sinner crosses over death to life and “will not be judged” (John 5, 24). Justifying dimension of the sacrament of penance and reconciliation is in a manner of speaking continuation of the baptism at an angle of forgiveness of sins, i.e. reduction of obstacles which separate from the Christ. Positive aspect of this sacrament relies on making available eschatological reality to the human being and bringing back him full right to participate in it. The grace received in this sacrament is a grain of which natural fruit is eschatological glory. This grace is the guaranty of spiritual growth. The sacrament of baptism assumes definitive breaking up with the sin and entering into sphere of justification, while the sacrament penance and reconciliation repeated many times takes into consideration imperfect nature of the human being because of effects of the original sin and contributing to restoration of human orientation strengthening his dispositions weakened by sin. Taking into account the human dispositions and state of continuous exposure to sin, the restoration of covenant concluded on baptism is required to be repeated and improved, what is being happened within the frames of trinity dynamics, like during the baptism, of the sacrament of penance and reconciliation.
Nowe życie w Chrystusie – w perspektywie historycznej
Kopiec, Jan (Papieski Wydział Teologiczny we Wrocławiu, 2015)
The history is not a simple coincidence of subsequent events, but their logical sequence oriented on a precisely defined goal. Only in this context we can speak about the history as “history of salvation”. This can be shown by picturing the moment of the birth of Christianity, which has been anticipated by a very particular situation and atmosphere in Roman Empire. Christianity turned on to be the remedy for its moral, spiritual but also civil weak points. This new religion brought hope for new order inside and outside of human being and for eternal life. What is more, the answers Christianity gave to Roman Empire can be seen in any moment of later history, however in different aspects. This show the unique feature of Christian religion: ability to preserve it’s vital truths, and at the same time ability to adapt to changing political and social systems.
Działalność polityczno-kościelna franciszkanina Henryka Wettyna z Breny (1240–1302)
Kogut, Mieczysław (Papieski Wydział Teologiczny we Wrocławiu, 2015)
Henry was a son of Teodoryk I and Eudoksja, who was a doughter of prince Konrad Mazowiecki. Since his early years he was predestinated to become a priest. In 1264 (27 IV) he appeared as a canon of the cathedral chapter in Magdeburg. Nonetheless, in those years, the decision to enter the Order of Friars Minor (Franciscans), which existed for only half a year, has grown on him, and he accomplished this in 1269, at most. Before 1276, he arrived in Silesia, to Wroclaw, where he settled in a local Franciscan monastery, dedicated to St. Jacob, with which he remained associated for the next quarter of a century – for the rest of his life. Ancestral alliances and the position of Henry from Bremen resulted in him playing a crucial role in the shaping of political events in this region, during the discussed time period. He was a legate of Rudolf I of Habsburg, who has ascended the throne in 1273, and who, in the face of an inevitable confrontation with Ottokar II of Bohemia, was striving towards pulling-back Polish and Russian cardinals from cooperating with Ottokar. Pope Martin IV, after consulting curial cardinals beforehand, has established him as a new metropolitan of a Polish ecclesiastical province on the 23rd XII 1281. Henry has resigned this nomination. During the time of conflict between the ruler of Wroclaw and the local bishop Thomas II, Henry from Bremen has stood assiduously by the prince’s side. For some time, he has even played the role of a substitute pope legate of Philip. When in spring 1284 the Wroclaw prince has been, once again, excommunicated by Thomas II, along with the entire Wroclaw Franciscan convent of St. Jacob and numerous other clergies, he has stood for the insignificancy of the curse, defending the position of a prince. As a result of this, he was also met with ecclesiastical censorship. One can also see, in him, the main initiator of the secession of eight Silesian Friars Minor ministries, which was effectuated during that time, and which wilfully split-off from the Polish-Czech province and joined the Saxon province. During the next years, the political activity of Henry from Bremen has clearly gone weaker. However, he was active in the monastic realm, among others, as a counsellor and inspector of the Wroclaw Poor Clares convent. He passed away in 1302 and was buried in the nether regions of the St. Jacob monastic church in Wroclaw.
Wolność w nauczaniu św. Pawła na tle kultury judaistyczno-hellenistycznej
Klinkowski, Jan (Papieski Wydział Teologiczny we Wrocławiu, 2015)
Totalitarian systems of the 20th century questioned human freedom. Freedom, almost absolute, was then usurped by dictators manipulating with social structures. Liberal society became an alternative then, and the rights of an individual, realised in open economic space became fundamental. As a result, societies of consumers emerged and they questioned a lot of basic moral rules, in the name of human freedom. Paradoxically, in societies which referred to ideals of freedom, arose many fields where human freedom was captivated. Christians, in their search for solutions to everyday life problems, referred to biblical texts. St. Paul was a teacher of the lifestyle that was liberating from the bonds of the Law. His appearances referred to the teaching of Jesus, who proclaimed the time for freedom in his inaugurating speech in the Nazareth synagogue (Lk, 4,16-30). Paul, following Jesus’ teaching, noticed that the Law, more and more detailed in the Pharisaic interpretation, was beginning to subjugate people. Christians were invited to live in freedom based on the foundation of love between God and Man. However, St. Paul’s teaching was wrongly interpreted within the Corinthian community, leading to moral liberty which consequently could have been the origin of new bonds. Therefore Paul had to define the limits of human freedom so as it did not lead to the degradation of social relations as well as from individual people. In the background of his reflection there is the Old Testament tradition of presenting the human as the one that was created in the image of God, hence the idea of the filiation of God. A child loving its Father wants to fulfill his will. Paul was aware that the recipients of his teaching would also be people who had been brought up in a Hellenic culture, that is why he referred to the ideals of virtues formed in the pluralistic society of the Roman Empire. All people, regardless of their cultural heritage, need liberation from the bonds of sin and death. Thus Paul in his Epistle to Romans presents a new dimension of Jom Kippur which, thanks to the sacrifice of Jesus Christ, is celebrated in order to purify not only Israel but all people who believe in the Crucified and repent of their sins. The sacrifice of Jesus Christ opens the way to liberation from the sins and to full freedom, which can be achieved by „God’s child” at „the Father’s home”.
Rola Jana Muskaty, archidiakona łęczyckiego, w wielkim sporze biskupa Tomasza II z Henrykiem IV Probusem
Jerzak, Norbert (Papieski Wydział Teologiczny we Wrocławiu, 2015)
The Middle Ages in Silesia is a time of great dispute between the bishop and the prince, church – political and legal disputes, which liberated the church from the power of the prince. One of these disputes was between Bishop Thomas II (the second) and the Duke Henry IV (the fourth) Probus. In these big disputes were involved not only the main representatives of power, but also a lot of people from modern elites, as ecclesiastical and secular as well. This article aims to present one of the person, who influenced the course of the dispute – canon and later bishop of Cracow John Muskata. This study is the discovery of an important thread in the history of the medieval church in Silesia. For many years the historians were interested in the person of John Muskata and his ability to be a good negotiator and objective peacemaker. Was he like that in a dispute between Bishop Thomas and Prince Henry of Wroclaw? I think so. He showed in practice his art of mediation, as he repeatedly changed the front and by each of the quarrelled parties he was received with open arms, especially when it appeared a hope for a peaceful compromise. His diplomatic skills appreciated already during his studies in Bologna Bishop Thomas, who admired his ability to win big curial figures for his personal gain. For the Muskata himself the controversy and his presence in it, was the cognitive field of contemporary polish reality on the peak of power. These silesian experiences gained at the beginning of his career, the papal service, as collector of Peter’s pence, had a significant impact on his further course of life. This was reflected in his work as Ordinary of Cracow and in conflict with Władysław Łokietek.
Bezpieczne zamieszkanie Izraela – orędzie Ezechiela
Jasiński, Andrzej S. (Papieski Wydział Teologiczny we Wrocławiu, 2015)
This article examines the concepts of the secure dwelling of Israel in the Book of Ezekiel in four parts: 1. Ezekiel: The prophet of the turning-point of the time. The Book of Ezekiel attempts a complete program of restoration of the Israel in the time of the Exile. Just a prophet Isaiah (Is 33:18) wrote about שאננות ובמנוחת (tranquil dwellings). This vision was far away for Ezekiel’s time because he lived through the greatest crisis in ancient Israel’s history the loss of independence in the promised land, exile of the leading citizens to Babylonia. In that time the new act of revival by Yahweh will consequently consist in his creating his people as an obedient and law-abiding people. 2. The root בטח as “a self-confidence”. The root בטח has the meaning: to feel secure, be unconcerned or to feel a false security, like in Ez 16:15: But you became infatuated (ותבטחי) with your own beauty and used your fame to play the whore, lavishing your debauchery on all comers. Ezekiel is uncompromising in his condemnation of Israel’s infidelity to Yahweh. 3. The root בטח as “a security” offered by Yahweh. Yahweh had promised that after the judgment of Jerusalem he would remember his covenant: I shall make a covenant of peace with them; I shall rid the country of wild animals. They will be able to live secure (לבטח) in the desert and go to sleep in the woods (Ez 34:25). In this words Ezekiel shows the way of the secure live for Israel. 4. A security guaranteed by Yahweh. Israel will be separated off as a holy people, and nothing profane would defile the tribes in the new land. Yahweh is the unrivaled Lord of the Israel’s history. The oracle against Gog foresees the people of the Lord as prosperous and secure in his land: So, son of man, prophesy. Say to Gog, “The Lord Yahweh says this: Is it not true that you will set out at a time when my people Israel is living secure ( יִִשְׂרָאֵ֛ל לָבֶ֖טַח )? (Ez 38:14). The glory of Yahweh in the temple of a new city (Ez 43:1-9) guaranteed a security live of Israel: The name of the city in future must be: Yahweh-is-there (Ez 48:35).

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