Ruch Biblijny i Liturgiczny, 2008, Tom 61, nr 4

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/39178

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    Niefortunne wyrażenie w polskiej wersji nicejskiego Credo
    Salm, Antoni (Polskie Towarzystwo Teologiczne, 2008)
    The fragment of the liturgical Creed comes from Saint Paul’s words 1 Cor 15: 4: “Christ […] rose again the third day according to the scriptures”, also translated: “Christ […] rose again the third day according to the announcement in the scripture.” The Polish version of this fragment of Creed is different from the Polish translations of the Saint Paul’s Epistle, and does not render the full substance of the original Latin Creed’s words.
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    VIII Międzynarodowy Kongres Liturgiczny „Per ritus et preces”. Sakramentalność liturgii (Rzym, 16–18 maja 2007)
    Mieczkowski, Janusz; Superson, Jarosław (Polskie Towarzystwo Teologiczne, 2008)
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    Kto był „dostojnym Teofilem”?
    Mucha, Paweł Marek (Polskie Towarzystwo Teologiczne, 2008)
    The Gospel of Luke is addressed to “the most excellent Theophilus” (Łk 1, 3). “Theophilus” was a high governmental Roman official. Both the Gospel of Luke and the Acts of the Apostles are addressed to this “Theophilus.” It could be addressed to Theophilus himself or to “dear to God” (“loved by God”), as the word “theophilus” means “dear to God” (“loved by God”). The proconsul of Cyprus, Sergius Paulus, was “the most excellent Theophilus” or “loved by God” or “dear to God.” It explains a lot about Luke’s writing style: not only is his Greek diction unusually elevated for koine, but also he is extremely careful throughout both of his books not to offend Roman sensibilities. Roman characters are always portrayed favourably. Luke’s Pontius Pilate declares Jesus’ innocence three times and the scene where Roman soldiers mock Jesus and crown him with thorns is removed. Luke’s writing aimed at placing Christianity in a favourable light with Roman officials. He expected these works to be spread and widely circulated. He wrote his works not only for the proconsul of Cyprus, Sergius Paulus (“the most excellent Theophilus”), but also for all people in all ages who think of themselves as “dear to God.”
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    Oficjum o świętym Florianie w średniowiecznych brewiarzach krakowskich
    Fedorowicz, Szymon (Polskie Towarzystwo Teologiczne, 2008)
    The liturgical cult of Saint Florian in the Cracow Church was developing rapidly in medieval times. A few dozen years after his relics had been brought to Cracow, a native patron – Saint Stanislaus- became a saint. Since then the cult of a foreign and unknown martyr deteriorated. The revival of Saint Florian’s cult was possible under the influence of Zbigniew Oleśnicki, a bishop who appointed him as patron saint of the whole Polish Kingdom, thus making him equally important as Saint Adalbert, Saint Stanislaus and Saint Wacław. Since that time the liturgical cult of Saint Florian was of high significance, which can be certified by liturgical texts and formulas found in Cracow medieval breviaries. The analysis of their content leads to the conclusion that the older the breviaries, the fewer texts mentioning Saint Florian. The oldest breviaries contain only the liturgical collect referring to him. The newer ones are gradually enriched with the elements of choral liturgy and lessons originating from the legend about Saint Florian. Between the 15th and 16th centuries the liturgy in honor of Saint Florian culminates in the rhymed office.
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    Rozpoznawanie znaków czasu w perspektywie wezwania Jezusa do ewangelizacji
    Adamczyk, Dariusz (Polskie Towarzystwo Teologiczne, 2008)
    The call of Jesus to recognize the signs of time from Mt 16, 3 has a timeless character. The investigation and explanation of the Gospel light is the duty of the Church. This has a fundamental importance for the effectiveness of evangelization. The signs of time can be correlated directly with God’s initiative to save us. The sign of time can be considered the sign of God in which God’s freedom addresses our freedom, calling us to create history. God, thanks to the signs of time, not so much manifests his definite will, but rather directs us towards freedom. The signs of time show the direction of behaviour for the development of the world which is unanimous with the thought of God. They are God’s calls, which are directed towards men, therefore, recognizing the signs of time has mainly a practical dimension, not a theoretical one. Recognizing signs nowadays allows us to discover new and current elements in the Gospel.