Scriptura Sacra, 2018, R. 22

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/25885

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    Pierwszy znak Jezusa. Kompozycja i interpretacja J 2,1-12 w świetle hebrajskiej retoryki biblijnej
    Wanat, Monika (Redakcja Wydawnictw Wydziału Teologicznego UO, 2018)
    The focus of this thesis is an interpretation and exegesis of the first sign of Jesus. A passage from the Gospel of John (John 2:1-12) was analysed. In the analysis of the text rhetorical method was used and it was based on the principles developed by Hebrew biblical rhetoric. The article was divided into 3 interdependent points. In the first one, the text was delimited, justifying the division of the Gospel and the delimitation of the text. The second point shows a detailed segmen tation. First, by „looking at the bottom”, to look at the text as a whole at the third point and to justify a symmetrical-centric structure. The conducted research allowed to make analyses included in the second point of the article. First, the biblical context of selected issues was presented, and then the interpretation of each part. This stage made it possible to notice the connections between the units described in the next section and to justify the previously shown composition figure of ABCDC’B’A. At the beginning of the third point, an interpretation of seven examined units in their references to the parallel fragments was provided, what allowed to draw theological conclusions. A wedding is an image of a messianic banquet. It reveals a New Covenant, which will be realized in the coming “hour” of Jesus. God’s glory becomes accessible for everyone who does the will of Christ. Great help for us is Mary, Mother of Jesus, who is an intercessor between her Son and the People.
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    Egzegeza i interpretacja Łk 16 na podstawie metodologii wypracowanej przez retorykę semicką
    Skorupa, Lucyna Anna (Redakcja Wydawnictw Wydziału Teologicznego UO, 2018)
    The focus of this thesis is an exegesis and interpretation of Luke 16 based on the methodology devel oped by Hebrew Rhetoric. The assumed goal has been achieved. The conducted analysis was described in three interrelated chapters. The first chapter was dedicated to the composition of the text. This stage of work consists of delimitation which has allowed to separate Luke 16 as one unit and present its context. Luke 16 includes three interrelated passages. Their detailed segmentation was provided in the second paragraph. The final stage was a holistic view of the examined sequence, which justified its symmetrical-concentric structure. In the second chapter, intertextual analysis of particular expressions significant for the interpretation of the pericopes included in the sequences, was carried out. At this stage, connection between units was revealed, what in the next chapter allowed to describe relations and explain the previously established compositional figure AXA’. Developed interpretation of particular passages has been a starting point for deeper analysis, in which parallel units were interpreted, what let to draw theological conclusions. It has been shown that cognition, in the biblical sense, is a first stage leading to full commitment. Only the person who really experienced the closeness of Jesus is able to risk using all possible means to enter kingdom of God. It is possible only by showing mercy and making use of worldly possessions. Undivided heart commited to serving God requires creative love of neighbour.
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    Biblijne podstawy katolickiego nauczania na temat nowej ewangelizacji w wymiarze prorockim
    Sepioło, Artur (Redakcja Wydawnictw Wydziału Teologicznego UO, 2018)
    The new evangelization at its beginnings is connected closely to the spiritual intuition of John Paul II. Today this is huge course in pastoral practice of many dioceses and it could be recognized as the Holy Spirit breath reviving the Church in the 21st century (Matt 28,20b). Firmly she is set in the tradition and in every aspect has deep biblical grounds. Constantly up-to-date missionary summons (Matt 28,19-20) is picking the new shape up, because conditions have changed both inside, and outside of Church. The Gospel, unchanging as for contents (Gal 1,7a) is propagated with the new zeal (of 2 Cor 5,14), new method (1 Thess 1,5a) and with new manner of the expression (Heb 1,1-2a). New evangelization is urgent calling of our times and nobody should last in the inactivity. So new evangelists are needed to be overfilled with passion, which as pupil-missionaries are never acting on ones own and are getting new Community men tality. Copying St Paul they always search for new Areopaguses (Acts 17,22), filled with the power of the Holy Spirit, they serve with charismata (Mark 16,20). Faithful the method of the Jesus, as apostles, they face the listeners with the decision of faith (Acts 2,37-38). The Roman Catholic Church feels that his duty is to find new tools and the new language, adapted for the present. Thanks which it would be possible to hear and to understand the kerygma words on deserts of the world. Hope cherished in the Christian heart and not an evil of this world is a motivation for the new evangelization (1 Pet 3,15).
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    Le psaume 18. L’action de grâce de David pour son Libérateur
    Meynet, Roland (Redakcja Wydawnictw Wydziału Teologicznego UO, 2018)
    Psalm 18 is the third longest in the Psalter. Still, its meaning is owed not so much to its length as mostly to the fact that the psalm fulfils a summarising function: similarly to its doublet that ends the Books of Samuel (2 Sm 22). Psalm 18 concludes the first subsection of the first book of the Psalter (Pss 1-18). It is suggested by its particularly expanded title: “when Yahweh had delivered him from all his enemies and from the clutches of Saul”. The poem includes seven fragments arranged concentrically around the declaration of innocence (w. 21-30) which does not, however, cease to create problems. The statement that those verses are later does not eliminate the difficulties. In fact, it only indicates the inability to solve the riddle which is always in the centre of this concentric composition. The key is not hidden but offered in the formula that marks the turning point of the text: “You are faithful to the faithful” (v. 26).
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    Markowa Ewangelia o Synu Bożym
    Malinowski, Zbigniew (Redakcja Wydawnictw Wydziału Teologicznego UO, 2018)
    Every gospel discovers the truth about God. St. Mark reveals Jesus Christ to us. Gospel shows us identity of Jesus, presents him, and with details shows his relation to his father. The title of this gospel is given by Mark himself, and at its very beginning appears the subject of Gods fatherhood. Mark focuses on the vision of the mission of Jesus. Presents with details showing chronology of events in Jerusalem, exactly showing also the relation between Jesus and his pupils. Firstly we see the picture of a person, than crucified Messiah, human son, and finally Gods Son. The article focuses on only two crucial moments of St. Marks Gospel: the description of baptism and the death of Jesus (the confession of centurion) showing Jesus as Gods son. Tradition perpetuates the belief that it is a work about Gods son. Mark shows it in the very first sentence. His baptism is a confirmation of solidarity of Jesus and sinners, but also climax in St. Mark Gospel. This moment convinces us that the mission of John the Baptist is fulfilled. In the direct closeness of the death of Jesus we see this happening emphasising the significance of what happened. The centurion ascertains a big change after the death of Jesus. It is also a condensation of a faith admission of commune into godhead after his death and resurrection. Mark admits just like Matthew extraordinary happenings that took place in nature after his death. The confession of centurion is shown similarly by Mark and Matthew. By introducing the centurions figure Mark shows the analogy between the baptism and the death of Jesus. Mark in his gospel speaks to those who are unfaithful and to those who wander. By reading marks gospel they can see that Jesus is alive and acts in reference to the Father. And at the same time we can see that alongside there exists the Father and the Son.
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    Jacek Oniszczuk in memoriam
    (Redakcja Wydawnictw Wydziału Teologicznego UO, 2018)
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    Wszystkie Kościoły poznają, że „JA JESTEM” jest sprawiedliwym sędzią czynów człowieka (Ap 2,18-29)
    Daniła, Tomasz (Redakcja Wydawnictw Wydziału Teologicznego UO, 2018)
    Przedmiotem niniejszego artykułu jest uzasadnienie postawionej tezy: JA JESTEM jest sprawiedliwym sędzią czynów człowieka na podstawie Listu do Kościoła w Tiatyrze (Ap 2,18-29). W analizowanym tekście pojawia się temat dobrych i złych uczynków człowieka oraz odpłaty za nie ze strony Boga w postaci kary lub nagrody. To właśnie temat sądu nad człowiekiem stał się inspiracją do postawienia takiej tezy. Do wykazania prawdziwości powyższej tezy zastosowano metodę właściwą dla hebrajskiej retoryki semickiej. Posłużono się również współczesnymi komentarzami egzegetycznymi. W tym celu dokonano w punkcie pierwszym podziału tekstu na mniejsze jednostki wraz z uzasadnieniem tego podziału, wykazując strukturalne zależności wewnątrz każdej z nich. Drugi punkt zawiera opis każdej z części, a także zależności, jakie występują pomiędzy nimi w całym tekście z uwzględnieniem kompozycyjnym figur retorycznych. Dzięki temu możliwe było dostrzeżenie, iż poszczególne części odpowiadają sobie wzajemnie. To pozwoliło wysunąć wniosek, że tekst posiada budowę symetryczno-koncentryczną i możliwe było wskazanie części centralnej, w której jest wprost mowa o odpłacie za popełniane uczynki. W trzecim punkcie zostały podjęte wysiłki dotyczące interpretacji treści Listu. Ukazano w nim kontekst biblijny i kulturowy badanego tekstu, dokonano jego egzegezy, a następnie wyprowadzono teologię. W ten sposób możliwe jest odczytanie na nowo Listu do Kościoła w Tiatyrze ‒ z większym zrozumieniem symboli w nim zawartych, jak też całym jego przesłaniem.
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    „A sprawiedliwy, choćby umarł przedwcześnie, znajdzie odpoczynek” (Mdr 4,7). Biblia o niespodziewanej chwili śmierci i potrzebie gotowości na spotkanie z Panem
    Dąbek, Tomasz Maria (Redakcja Wydawnictw Wydziału Teologicznego UO, 2018)
    The unexpected death of a young man is not meaningless to a Christian. Although in the Old Testament, longevity was regarded as a consequence of a good life, God’s reward for executing justice (see e.g. Ex 20:12; Dt 5:16.33; 11:8.21; Si 1:12.20), the Bible teaches about the relative value of life on the earth and blessing of the deceased young servants of God (see e.g. Si 18:8-10; Ws 1:6.8; 2.1.6.21-23; 3:1-3.9-11). Sudden death was considered as a Gods punishment (see e.g. Num 11:1; 14:37; 16:21.31-35; Dt 28:20; Ps 78:33; Jr 28:17; Ezk 11:13). The temporal prosperity of sinners is an expression of God’s patience, who calls for conversion and will judge everyone (Ml 2:17-3.2.14-20). Christ calls us to be ready to meet him (Matthew 24:42-44; Luke 12:39; Mt 25:13; 24:45-51; Luke 12:41-48). Just as nobody except the Father in heaven knows the moment of the second coming of Christ (Mark 13:28-37), so no one knows the moment of his death. The apostles encourage perseverance, vigilance, and trustful expectation of the end of earthly life, which is only a stage on the way to God (see Acts 20:28-31; Ephesians 6:18-20; Colossians 4:2; 1 Th 5:5-8; 2Tm 4:5; Heb 13:17; 1 P 5:8; Rv 3:3; 16:15; Ph 3:12-14; 2 Tm 4:6-8; Rm 14:8). We trust that many of our young deceased can already enjoy the reward for their good lives and works.
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    Jezusowa mowa o służbie jako centrum Łukaszowego opisu wydarzeń z Wieczernika. Egzegeza Łk 22,14-38 na podstawie metodologii wypracowanej przez retorykę semicką
    Błaszkiewicz, Patrycja (Redakcja Wydawnictw Wydziału Teologicznego UO, 2018)
    The matter of the following paper is to read the message of Jesus which He has left the community of the New Covenant as a testament during the Last Supper. Completion of this testament will lead to achieving the Kingdom promised. This goal has been achieved by the analysis of a part of the 22nd chapter of the Luke’s Gospel (Luke 22:14-38) with the Hebrew biblical rhetoric’s. The research performed has been described in three chapters connected with each other. The first one is dedicated to the composition of the text. This stage of work consists of delimitation which has let to separate from the 22nd chapter of the Luke’s Gospel the fragment contained in verses 14-38. Next demarcations pointed five smaller units arranged parallelly. Their careful segmentation has been described the second paragraph. At the end of this chapter an overall presentation of the sequence examined has been made. Thus its symmetrical-concentric structure has been justified. The composition has become a starting point for the analyses undertaken in the second chapter. They consisted of the biblical context together with the interpretation of each pericope. This stage of research has shown the connections between units which collected and described in the following chapter justified the previously proposed compositional figure ABCB’Ä. At the beginning of the third chapter the interpretation of the five units examined in their references to parallel fragments and others as well. This has let to draw theological conclusions. It has been pointed that service with love as its motive is the completion of the Jesus’ testament. Only one who accepts the revolution of the Master of Nazareth preaching that to rule it is necessary to serve, will be worthy of acceding to the Eucharistic table here on earth and some day to rule with God in heaven.
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    Tak to się zaczęło (sprawozdanie)
    Białowąs, Anna (Redakcja Wydawnictw Wydziału Teologicznego UO, 2018)
    In September 2015, the members of the Student Research Circle at the Faculty of Theology of the University of Opole participated in a seminar dedicated to the biblical rhetorical analysis organized by the International Society for the Study of Biblical and Semitic Rhetoric (RBS) at the Pontifical Gregorian University in Rome. Students together with Rev. Professor Roland Meynet dealt with the rhetorical analysis of the Hebrew text of the ascending psalms. A year later, in September 2016, members of the Student Research Circle once again took part in the seminar on biblical rhetorical analysis. This time, in the classes conduct ed by Rev. Professor Jacek Oniszczuk (Director of the Department of Biblical Theology at the Pontifical Gregorian University in Rome), students analysed the Greek text of the Gospel of Saint John. Then, the whole group took part in the Fifth International RBS Conference. On December 22, 2017, members of the Student Research Circle received the tragic news that Fr. Jacek Oniszczuk died in the Gran Sasso mountains in Italy, buried by an avalanche. We will remember him as a smiling, modest and helpful person, committed in his work. It is an honour for us that we had a chance to meet him.
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