Verbum Vitae, 2007, T. 12

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/21933

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Janowa wizja kapłaństwa Chrystusa i jego uczniów (J 17)
Wróbel, Mirosław Stanisław (Katolicki Uniwersytet Lubelski Jana Pawła II, 2007)
In the seventeenth chapter of the Gospel according to St. John, also called the prayer of the High Priest, John's priestly theology is clearly evident. On the one band Jesus is presented as a Priest: He is the Mediator relating the revelation ofthe Father; calledand sent by the Father; fulfills the will of the Father and knows the Father; reveals to people the Glory of God; it is the New Sanctuary opening up to people entrance into eternal life; "perfected" by doing the "works"; "the hour" ‒ the time of Sacrifice inspired by love. On the other band, His disciples remain called to participate in His priesthood. They ought to accomplish this through: remaining in the teaching-revelation brought by Jesus and brotherly love, by faith, by bringing fruit, and the unity of the ecclesiological community. The Spirit ‒ Paraclete makes it possible for them to fully participate in Jesus' priesthood, allowing them to participate in His mystery, made present in the sacraments. Jesus the Highest Priest is the model of true service and sacrifice for the first Christian community. Through the view of priestly theology, John the Evangelist strongly brings out the Father-Son relationship and points out the role of the disciples, who thanks to the strength of the Paraclete can undertake in their lives service and sacrifice for Love.
Kapłańska misja ochrzczonych w świecie (Hbr 13,16; 10,22-25)
Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2007)
The author of the Letter to the Hebrews does not stop on presenting the priesthood of Christ. He also speaks of the participation of Christians in uniting people with God in the mission of the crucified and resurrected Jesus. First he pays attention to the "sacrifice" which all ought to give, more precisely, with those sacrifices God is eontent with in a new phase of salvation history, opened by the only sacrifice of Christ of the New Covenant (Heb 13, 16). Next, he explains that the typical for the baptized three attitudes ‒ faith, hope and love ‒ are the fullest form of uniting with the Highest Priest of our confession and from His sacrificial message in the world (Heb 10, 22-25). The three confinned essential dynamics of Christian existence (faith, hope and love) form the spiritual basis of a Christian towards Christ, the Archpriest, who offers a Sacrifice of expiation and the New Covenant and His Paschal Sacrifice. They cause that Christians live united with Him, and thanks to this uniting, they place their existence in the process of transformation, "perfected", "transfiguration", which was done first in the crucified and resurrected Jesus (Archpriest), and now is done in them ‒ the participants in His priestly mission. The autbor of the Letter to the Hebrews does not cease, however, to show spiritual attitudes. He also points out the concrete, visible situation and means, thanks to which a Christian participates in priestly mediation of Christ, in His Sacrifice, and receives salvation flowing from it. At the same time he shows what the essence of the "sacrifice" of those dear to God is (obedience and love), which they ought to give.
Psalm 110 jako przykład teologii kapłaństwa w Psałterzu
Tułodziecki, Tomasz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2007)
Kapłaństwo ludu Bożego w Nowym Przymierzu
Szlaga, Jan B. (Katolicki Uniwersytet Lubelski Jana Pawła II, 2007)
The author of the Letter to the Hebrews revealed a new in comparison to the Old Testament' s picture of priesthood, its grasp and role in salvation bistory. This picture is a result of the role of Christ as the Mediator of the New Covenant. Jesus Christ, whose death and resurrection have a character of an Expiatory Sacrifice and Sacrifice instituting the New Covenant, is also the Archpriest. From the new picture of the priesthood of Christ result new priestly characteristics of the People of God, particularly their Christocentric and universal character.
Wy dajcie im jeść (Mt 14,16)
Podeszwa, Paweł (Katolicki Uniwersytet Lubelski Jana Pawła II, 2007)
Rytuał świeceń kapłańskich i jego symbolika (Wj 29,1-37)
Lemański, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2007)
Chrześcijanie jako królewskie kapłaństwo (1 P 2,9). Biblijne połączenie dwóch idei
Hałas, Stanisław (Katolicki Uniwersytet Lubelski Jana Pawła II, 2007)
In the First Letter of St. Paul as in John's Apocalypse, there exists a very elear tendency to link the universal priesthood of Christians with the concept of dignity of the Kingdom. This joining points out that even the universal priesthood ought to be understood prlmarily as the highest honor and distinction for Christians. This results from the direct closeness of God, similar to that which in the cult of the Old Covenant was reserved only for priests. As a result of Redemption, it became on the other band a participation of all baptized without exception. This closeness is for man the privilege comparable with royal dignity, and so the highest that man can reach. It is also an expression of the great love of God to man and that is why it comprises the challenge to the highest perfection and sanctity of life. The universal priesthood, which is a privilege of all the baptized, certainly must not be mistaken with the sacramental priesthood, set for the special service among the people of God. The above analyzed texts from the First Letter of St. Peter and John's Apocalypse do not contain teachings on this topic.
Ideał kapłaństwa w pismach Klemensa Aleksandryjskiego
Drączkowski, Franciszek (Katolicki Uniwersytet Lubelski Jana Pawła II, 2007)
n analyzing the writings of Clement of Alexandria, the autbor of the article states that the priestly ideal is in them in essence close to the ideal of holiness and perfection, typical of Christians called Gnostics. That is why in the formation and priestly work, Clement treats with priority the perfect knowledge of Sacred Scripture and Apostolic and Church Tradition, life in accord with the Gospel and the teaching ministry in the Church of Christ ‒ typical traits for the Christian-Gnostic. Taking into consideration the w hole ecclesiology of the Alexandrian, one can say that he distinguished two parallel hierarchies in the Church: the hierarchy of perfection and the hierarchy of office. The scope of both these hierarchies could, but did not have to link together. In the Church, Clement gave a greater place to the hierarchy ofperfection (related with Gnosticism) because its scope was much broader thail the other. From the group of Gnostics, only some received offices for service in the Church.
Kapłaństwo ministerialne w biblijnej symbolice tradycji chrześcijańskiej
Bardski, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II, 2007)
The autbor shows the whole panorama of Biblical symbolism, which in an overly literal interpretation of the Bible referred to in the writings of ancient and medieval Church authors to sacramental priesthood, also called ministeriat Exegetes, in making Sacred Scripture actual, oftentimes used its selected fragments from their own existential situation or in priestly ministry in the broad meaning of the word. Many Biblical symbols were discovered, which on the overly literal level were in reference to priests. They place emphasis on their service to the word and liturgy, on their life and role in the Church. Some have deep roots in the historical sense of the Biblical text. The majority of them can inspire us also today, particularly those related with Paul's metaphor of the Church as a Body. And in this way priests are perceived as the first in the Church, feeding the faithful with the Gospel; as eyes and eyelids reading the will of God; the head, which directs the body of the Church in the example of Christ; the face that shows the world the beauty of the Church; the cheeks of the Bride, whose purity astounds the Groom; the teeth and jaw, thanks to which the nourishment of the Word of God becomes digestible; the neck, which upholds the head, meaning Christ; the mouth and tongue proclaiming the teaching of the Gospel; the heart, thanks to which the blood of Christ in the Eucharist enlivens the whole Church; the legs and feet, carrying Christ even to the ends of the earth; even the navel, according to the spiritual interpretation of Sng 7,2. To the mentioned here symbols related with the body comes yet another entire gamma of expressions taking advantage of the symbolism of the animal world, plants, meaning the Church as a building-sanctuary.

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