Scriptura Sacra, 2022, R. 26
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/26275
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Pozycja Mesjasz Dawidowy w tradycji starotestamentalnejSzymończyk, Marcel (Redakcja Wydawnictw Wydziału Teologicznego UO, 2022)David defeated Israel’s various enemies and captured Jerusalem. He solemny brought the Ark of the Covenant there and built a wonderful palace. Then he got an idea to show his gratitude to God by building a temple. He notified this intention to the prophet Nathan who thought the king’s plans were absolutely tight. The following night, however, Nathan was told by God to advise David against building the temple because this would be the task of his son Salomon. It was explained on another occasion that the reason for not realizing Davids intention were the numerous wars during his reign and the fact that too much blood was shed in them. However, God gave David a great promise in return for his wish to build the temple. God promised David, namely, that He would build a house for him (meaning dynasty), an indestructible and everlasting one. It was a prophecy that the Messiah would be born of the royal house of David. God’s prophecy came true in Jesus who is not only a descendant of King David but also the true Son of God.Pozycja Mojżesz wysłannik Jahwe (Wj 1,1–14,31)Pyclik, Danuta (Redakcja Wydawnictw Wydziału Teologicznego UO, 2022)The Exodus of the Israelites from Egypt was the most important event in the history of the Chosen People. The historical and theological context of the biblical events contained in Exodus 1:1-14:31 was described. The aim of the research became the analysis and interpretation of the theological message contained in the first part of the Exodus recounting the liberation of the Israelites from Egyptian slavery (Exodus 1:1-14:31). In the analysis and exegesis of biblical texts, the intertextual method was used, as well as the historical-critical method over the issue of Moses’ mission. As a result of the study, it can be concluded that: 1) the knowledge of the God of Israel and His intentions is the key theme of the first fifteen chapters of the Exodus. Yahweh is the main protagonist of the events described in the Book of Exodus. He is their author and perpetrator; 2) the theme of the first part of the Exodus is the conflict over whom Israel is to serve; 3) the historical sources do not reflect in their entirety the facts known from the biblical account, for the reason that the Bible is not a historical chronicle, but a record of God’s revelation. Its main task is to convey theological content. The conclusions to be drawn are: 1) the revelation that was to Moses also applies to the Israelites, as well as to the Egyptians. However, the times and the manner of revelation change. Gods words are addressed to everyone, including modern people. The study conducted does not exhaust the subject of Moses’ mission to Israel. It is not a complete characterization of Moses. At the same time, it is necessary to keep in mind the further impact of the message of the Exodus on subsequent generations of Israel, as well as on modern times. The study can become a contribution to further theological reflection on the message of the Exodus.Pozycja Ks. Jan Kochel, ks. Artur Sepioło, Drogi wychowania. Elementarz pedagogii biblijnej, Kielce 2022, 302 s.Demitrów, Andrzej Jan (Redakcja Wydawnictw Wydziału Teologicznego UO, 2022)Pozycja Człowiek i jego powołanie w ujęciu Księgi Proroka JeremiaszaNiestrój, Julia Patrycja (Redakcja Wydawnictw Wydziału Teologicznego UO, 2022)The context of the study was the experience that in the modern world there is less and less recognition of the need to fulfill life’s vocation, to which God calls. Man at the turn of the 20th and 21st centuries often tries to drown out the voice he hears inside his heart in favor of the shallow and imitative happiness of this world’s goods. Attempts are made to live from day to day, without deeper reflection on the use of all gifts and talents according to God’s plan. This is often due to fear of the future and the suffering that can be encountered on the path the Creator has chosen for man. The aim became to study how people in ancient times responded to being called by God. It was limited to the Book of Jeremiah. The study used selected texts from this Book. The prophet from Anatot is among the great prophets. He was chosen already in his mother’s womb. God called and “consecrated” him to a very difficult mission to save Israel. The prophet had the courage to proclaim God’s Word, disregarding the danger that threatened him. He sought to eradicate every form of idolatry, oppression and harlotry that took place in his native land. Inherent in his vocation were hardships and suffering. Jeremiah’s life was a sign to his people so that God’s saving plan could be revealed in their existence. For this reason, the prophet did not enter into any marital relationship. His daily life was subordinated to tbe proclamation of the prophecies given to him by the Creator. Jeremiah was able to trust God in any difficult situation only because of his conversation with God, which was sincere and deep and flowed from love for the Creator. In this regard, Jeremiah can be a model of one who trusted God unreservedly despite the constant threats and dangers. He thus became a man who perfectly fulfilled his vocation, relying only on the grace of God. So research questions should be asked: How can one trust God unreservedly in this day and age? How to deal with the obstacles inherent in the path of vocation? W hat can be done to fully carry out what God has planned for man? The subject of the study will be an attem pt to find answers to the above questions. The research used the method of theological exegesis, advocated by Pope Benedict XVI, with elements of philological analysis, as well as the historical-critical method based on literary and historical analysis of the text.Pozycja Antagonizmy jerozolimsko-samarytańskie w Księgach Ezdrasza i NehemiaszaKandzia, Mateusz (Redakcja Wydawnictw Wydziału Teologicznego UO, 2022)The context of the study was to better understand the issue described by the Chronicler of the Jews’ rebuilding of the Temple Mount and the walls of Jerusalem and the conflicts with the Samaritans related to these actions. The broad historical, cultural and religious background of the genesis of the Samaritan community allows such a view. The purpose of the study was to show the antagonisms between Jews and Samaritans described in the Books of Ezra and Nehemiah. It is an attempt to synthesize what can be found in the literature on the formation of the Samaritan community and Jewish-Samaritan relations in the period from the settlement of the Israelites in Palestine to the time of the restoration of Judah after the return from the Babylonian captivity (539 B.C.). The method of intertextual and comparative analysis of selected biblical and extra-biblical texts was used. The results of the effort do not allow answering the question of when exactly the so-called Samaritan schism took place. Nor does it bring resolution to other contentious issues concerning the history of Jewish-Samaritan relations, since it does not cover the further history of relations between Jews and Samaritans, especially the important period of the Machabaean wars or the reign of the Hasmonean dynasty. By focusing on the writings of the Chronicler, one can better understand the genesis of later events and their impact on the formation of the Samaritan community.Pozycja Motyw wody w cyklu Eliasza (1 Krl 17 – 2 Krl 2)Józefczyk, Kacper (Redakcja Wydawnictw Wydziału Teologicznego UO, 2022)In the story of Elijah, the significant role of water has not been very well appreciated. Its material scarcity forms the backdrop of the activity and message of the prophet from Tishbe. The purpose of this study was to present the water motif found in the Elijah cycle in selected pericopes: 1 Kings 17:1-16; 18:1-5.20-46; 2 Kings 2:1-18. The study uses mainly from the achievements of the historical-critical method. This method tries to find the answer to the question of what the inspired author wanted to say in a given place and time. However, it has its limitations, so it was enriched in this study with other forms of literary analysis of biblical texts: rhetorical, narrative and comparative. The results indicated the importance of the water motif for the entirety of the prophet Elijahs message and mission. It is a constitutive element for the entire cycle. The lack of water and the drought caused by it is the main axis of chapters 17 and 18 of the First Book of Kings.Pozycja Benedykt XVI, Mystagogia Benedirti. Wprowadzenie w tajemnice roku liturgicznego. Uroczystości, święta i wspomnienia Najświętszej Maryi Panny, Red. Andrzej Demitrów, Michał Dragan, „Ordo et Pax” Fundacja Benedyktynów w Biskupowie, Biskupów 2022, 395 s.Jasiński, Andrzej S. (Redakcja Wydawnictw Wydziału Teologicznego UO, 2022)Pozycja Sprawozdanie z 59. Sympozjum Biblistów Polskich. Włocławek, 14-16.09.2022 r.Demitrów, Andrzej Jan (Redakcja Wydawnictw Wydziału Teologicznego UO, 2022)Pozycja Człowiek królem stworzenia. Analiza intertekstualna Rdz 1,1-2,4a i Ps 8Cholewa, Wojciech (Redakcja Wydawnictw Wydziału Teologicznego UO, 2022)In the following thesis Gen 1:1-2,4a and Ps 8 have been analysed in terms of anthropology contained by both of these fragments. They show some thematic similarities with the myths and hymns of the Israel’s neighbour countries. However, the idea of man presented in biblical texts differs essentially from the one presented in myths both Mesopotamian and Egyptian. The priest hymn in Gen 1:1-2,4a presents the great dignity of the whole human race. Elements of the rite of enthronement of a ruler can be found both in its structure and vocabulary. In Mesopotamian texts king has been seen as a reflection of the Creator’s presence in the world. The creation of man in the image and likeness of YHWH is equal with making him the ruler of the whole created world. Man, though only one of the creatures, rules the world on God’s behalf. His dominance though is never absolutely independent, but always referring to the Creator. God gives his blessing to mankind, thanks to which a man can reproduce, fill the earth and rule the creatures. Anthropology of the Ps 8 assumes the existence of a certain tension in human. He is a creature weak, fragile, however God has elevated him to an extraordinary dignity. God makes human only a little less than He Himself. Human is decorated by the Creator with honour and glory. It is through human how God preserves the order and restores harmony in the created world. Human is an object of a special care of God, thanks to which he can rule other creatures. YHWH keeps human in mind all the time and is faithful to him. His care is irrevocable. The analysis has proved that there is an indirect literary relationship between both texts. The Psalmist does not refer to the whole priest hymn on creation. He rather puts stress on some of its elements and organizes them in a different order. Both texts exhibit quite strong similities both thematical and structural. Vocabulary used by the authors is however completely different. The anthropology of the two works, although showing significant lexical differences, nevertheless remains consistent. In the texts discussed there are only three protagonists: God, human and rest of the creatures. Man is the king who, on behalf of YHWH, rules the world. This royal dignity does not apply only to the outstanding units, but to every human.Pozycja Trzy poziomy struktur i kompozycja w wyroczniach przeciw Egiptowi. Księga Ezechiela rozdziały 29-32 w świetle retoryki hebrajskiejBosowski, Jerzy (Redakcja Wydawnictw Wydziału Teologicznego UO, 2022)The context of the research was that different commentators on the Book of Ezekiel propose different structures for the texts under study. Most of them worked (still work) with diachronic methods. Typically these authors arrange the verses into groups and give titles to these groups. Therefore, the aim of the research became to discover structures based on the verses of the biblical text. It is then possible to identify the specific verses (or parts of verses, headings) that the ancient inspired author used. Therefore, the method of biblical Hebrew rhetoric was applied, which has 3 stages: bottom-up analysis, top-down analysis and theological interpretation. As a result of the research at the first two stages, it was discovered that the texts of the oracles against Egypt in the Book of Ezekiel are written in structures. Both at the level of bottom-up and top-down analysis. These texts can be read linearly (line by line), but they can also be read by members (A + A’, B + B’...) and this makes sense. The third level of structure is an analysis of the 4 chapters (29-32) of the Book of Ezekiel, which contain the oracles against Egypt. The conclusion, as can be drawn from the study, is that Ezekiel did not write oracles against Egypt. Ezekiel composed these oracles into 2 systems of 3 oracles each. In the first system, the destructor of Egypt is the king of Babylonia (parallel structures), In the second system, the destructor of Egypt is God (parallel-concentric structures). The inclusion that binds the whole oracle together is the double-seven number system, occurring in the first and last oracle.Pozycja Sprawozdanie. Opolska Szkoła Retoryki SemickiejBiałowąs, Anna (Redakcja Wydawnictw Wydziału Teologicznego UO, 2022)