Roczniki Teologiczno-Kanoniczne, 1980, T. 27, z. 1
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Pozycja Wizja chwały Jahwe a misja Izajasza proroka (Iz 6,1-13)Stachowiak, Lech (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)Pozycja Kronika Szkoły Biblijnej przy Wydziale Teologicznym KUL za rok akademicki 1978/1979Ordon, Hubert (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)Pozycja Problemy literackie Listu do Efezjan, jego aspekty teologiczne i jego eklezjologiaLangkammer, Hugolin (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)Pozycja Cierpiący Mesjasz w starotestamentalnych przepowiedniach prorockichHomerski, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)The author conducts an exegetic and theological analysis of the texts of Is 50,4-9; 52,13-53,12; Zc 12,10 and 13,7, and Ps 22,2-22. In this analysis he wants to answer three questions: what kind of person is the Messiah as described in the texts analysed: what does the salutary function of the protagonist of those prophecies consist in; and is there any influence of those Old Testament texts on the descriptions of Christ’s passion in the gospels. The exegesis of the above mentioned texts allows the author to state, that God’s Servant, the Messiah, will be a teacher and a charismatist, but his proper mission will consist in subjecting himself to the will of the redeeming God, who through His Servant’s poverty, suffering, loneliness and death as well as through the humiliation even after death, is going to redeem all the mankind. Hence the essence of the Servant’s salutary function consists in physical and moral suffering and in giving his life as a propitiatory sacrifice for human sins. The Servant will accept his mission voluntarily. Being the oblation, he will at the same time have the function of an advocate. And God will accept his sacrifice, forgiving the sin and excusing those who are guilty. Old Testament quotations in the gospels show, that the evangelists knew the Old Testament prophecies and they referred some of them directly to Christ, but it cannot be stated, that those prophecies had some distinct influence on the formulation of the descriptions of Christ’s passion.Pozycja Polska bibliografia biblijna za rok 1978/79Rubinkiewicz, Ryszard (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)Pozycja Głód Słowa Bożego. Analiza egzegetyczno-teologiczna tekstu Am 8, 11-12Szwarc, Urszula (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)A critico-literary, exegetic and theological analysis of Amos 8,11-12 has brought the author to the conclusion, that prophet Amos in his threat has prognosticated God’s punishment which will be caused by the nation itself because of their rejection of the grace allowing them to understand Jahwe’s instruction and to recognize the sense of God’s interference with the history of mankind. The author sees a confirmation of her conclusions in the text of Isa 6,9-10.Pozycja Struktura literacka perykopy o wskrzeszeniu Łazarza (J 11,1-44) i jej funkcja teologicznaSzlaga, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)Pozycja Przypowieść o szacie godowej (Mt 22,11-13) w świetle Hen 10,4Rubinkiewicz, Ryszard (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)Pozycja Zwiastowanie Zachariaszowi i Maryi (Łk 1, 5-38) na tle starotestamentalnych schematów literackichOrdon, Hubert (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)The subject of the author's reflection is the annunciation to Zechariah and Mary (Luke 1,5-38) approached from the literary point of view. The author especially wants to establish, what relations there are between the structure of those events and some Old Testament literary patterns. Hence in the first part of the article the construction of the first and the second annunciations is presented, and at the same time it is stressed, that Luke has shown them in a similar way. The second part of the articleis devoted to a discussion of two Old Testament literary patterns: the promise of having a child, and the calling, with a specification of the latter's basic elements. It turns out that both these patterns can be reduced to the same items: contact with God, presentation of the task, difficulties in fulfilling the task, consolidation, and sign from God. The last fragment of the article points to and accounts for the fact, that Luke, working on1,5-38, has used not only the Old Testament pattern of the promise of having a child, but also the pattern of calling, especially that of Moses (Exod. 3,1-12) and Gideon (Judg. 6,11-24).Pozycja „Pamiętaj, abyś święcił dzień szabatu” (Wj 20,8; Pwt 5,12). Studium egzegetyczno-teologiczneFilipiak, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)The sabbath is a typically Israeli holiday. There are no sufficient proofs that it has been adopted from other nations. It was either an old Israeli custom finally sanctioned by Moses, or Moses himself established it. Various definitions of the sabbath comprised in the traditions of the Pentateuch point to the fact, that the fundamental meaning of the sabbath was equal to stopping the work. The holiday of the seventh day was observed by the very fact of rest and in the epoch of ancient Israel it had nothig to do with a positive cult of Jahwe. To the social motivation of the sabbath the religious motivation was later joined, and with time it acquired the decisive role.Pozycja Jan Szlaga. Nowość Przymierza Chrystusowego według ,,Listu do Hebrajczyków” Lublin 1979 ss. 143. RW KUL.Rubinkiewicz, Ryszard (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)