{"title":"XIII Walne Zebranie Stowarzyszenia Biblistów Polskich oraz 54. Sympozjum Biblistów Polskich (Rzeszów, 19–21 września 2016)","authors":"S. Wronka","doi":"10.21906/rbl.237","DOIUrl":"https://doi.org/10.21906/rbl.237","url":null,"abstract":"","PeriodicalId":55679,"journal":{"name":"Ruch Biblijny i Liturgiczny","volume":"70 1","pages":"83-90"},"PeriodicalIF":0.0,"publicationDate":"2017-03-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42083485","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Why did Jesus refer to Himself as the “Bread of Life”? Obviously, He intended to give us the gift of Himself in the Eucharist. But why did He choose the form of bread? Beginning with the first use of the word “bread” in the Masoretic Text of the Book of Genesis and the etymological meaning of this term, one can see how God was preparing His Chosen People for the real Presence of His Son in the Most Blessed Sacrament. The bread offered to Abraham by Melchizedek as a gesture of blessing, the manna in the desert as bread from heaven, the bread of Presence in the tent of meeting and in the Jerusalem temple as a unique manifestation of God’s Covenant and love for His People, as well as the messianic expectations of Jewish tradition are all realities expressing the unfolding plan of God in reference to the Body of Christ, present in the Eucharist. This plan reached its climax during the Last Supper in view of the future ultimate Sacrifice of the Lord on the Cross.
{"title":"Dlaczego Jezus nazwał siebie „Chlebem Życia”?","authors":"J. Stefański","doi":"10.21906/rbl.284","DOIUrl":"https://doi.org/10.21906/rbl.284","url":null,"abstract":"Why did Jesus refer to Himself as the “Bread of Life”? Obviously, He intended to give us the gift of Himself in the Eucharist. But why did He choose the form of bread? Beginning with the first use of the word “bread” in the Masoretic Text of the Book of Genesis and the etymological meaning of this term, one can see how God was preparing His Chosen People for the real Presence of His Son in the Most Blessed Sacrament. The bread offered to Abraham by Melchizedek as a gesture of blessing, the manna in the desert as bread from heaven, the bread of Presence in the tent of meeting and in the Jerusalem temple as a unique manifestation of God’s Covenant and love for His People, as well as the messianic expectations of Jewish tradition are all realities expressing the unfolding plan of God in reference to the Body of Christ, present in the Eucharist. This plan reached its climax during the Last Supper in view of the future ultimate Sacrifice of the Lord on the Cross.","PeriodicalId":55679,"journal":{"name":"Ruch Biblijny i Liturgiczny","volume":"70 1","pages":"27-37"},"PeriodicalIF":0.0,"publicationDate":"2017-03-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49058361","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"XXVIII Sympozjum Liturgiczne Świadomość eucharystyczna wczoraj i dziś (Ląd nad Wartą, 17 października 2014)","authors":"Radosław Błaszczyk","doi":"10.21906/RBL.286","DOIUrl":"https://doi.org/10.21906/RBL.286","url":null,"abstract":"","PeriodicalId":55679,"journal":{"name":"Ruch Biblijny i Liturgiczny","volume":"70 1","pages":"91-96"},"PeriodicalIF":0.0,"publicationDate":"2017-03-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45524620","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Status of the Liturgy in the Christian East and Liturgical Differentiations These types of liturgies and liturgical rites show us the richness that is present in the Christian East and West. They are the liturgical traditions of the Church, which preserves the continuity of the Christian liturgical tradition from the perspective of historical context in the environment where Christians live. Despite the glory of Constantinople, the Eastern Churches have preserved their own liturgies and rites. Although they are in smaller number, they are nonetheless still preserved in the liturgy despite circumstances hostile to Christianity and the influence of Islam. Local traditions in the West were gradually vanishing and the Roman liturgy had to confront life in Gallia. The celebration of the liturgy in the West according to the Roman model in the city of Rome and in areas under the jurisdiction of the Bishop of Roman was preserved in the Latin Church until the beginning of the eighth century. Then there came a very important breaking point when the focus of the culturalpolitical and Church life was moved from the Mediterranean area into the German and especially Frankish areas north of Alps. This led to the enormous spread of the influence of Roman liturgy, but, on the other hand, the Roman liturgy was merged with non-Roman liturgical traditions. This was the period of Christian Middle Ages.
{"title":"The Status of the Liturgy in the Christian East and Liturgical Differentiations","authors":"P. Caban","doi":"10.21906/RBL.231","DOIUrl":"https://doi.org/10.21906/RBL.231","url":null,"abstract":"The Status of the Liturgy in the Christian East and Liturgical Differentiations These types of liturgies and liturgical rites show us the richness that is present in the Christian East and West. They are the liturgical traditions of the Church, which preserves the continuity of the Christian liturgical tradition from the perspective of historical context in the environment where Christians live. Despite the glory of Constantinople, the Eastern Churches have preserved their own liturgies and rites. Although they are in smaller number, they are nonetheless still preserved in the liturgy despite circumstances hostile to Christianity and the influence of Islam. Local traditions in the West were gradually vanishing and the Roman liturgy had to confront life in Gallia. The celebration of the liturgy in the West according to the Roman model in the city of Rome and in areas under the jurisdiction of the Bishop of Roman was preserved in the Latin Church until the beginning of the eighth century. Then there came a very important breaking point when the focus of the culturalpolitical and Church life was moved from the Mediterranean area into the German and especially Frankish areas north of Alps. This led to the enormous spread of the influence of Roman liturgy, but, on the other hand, the Roman liturgy was merged with non-Roman liturgical traditions. This was the period of Christian Middle Ages.","PeriodicalId":55679,"journal":{"name":"Ruch Biblijny i Liturgiczny","volume":"70 1","pages":"69-80"},"PeriodicalIF":0.0,"publicationDate":"2017-03-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49048757","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The sentence ἡ φωνὴ αὐτοῦ ὡς φωνὴ ὑδάτων πολλῶν isn’t very commonly found in the Bible, despite the fact that the subject of God’s voice is one of the main motifs not only in the Old Testament. It’s used twice in Ezekiel and three times in the Book of Revelation. Both connect this motive with God to describe His Identity and deeds. The “many waters” do not only mean force, danger and terrible rule in the Bible. They are also a metaphor for abun-dance, which a good condition for progress, because water gives life. So “the voice as the sound of many waters” is the message of power, liveliness, beauty, and care. It’s so strong a voice that nobody and nothing is capable of overcoming it. Everybody who wants can hear it. It’s like the voice embraced from all sides. The Book of Revelation describes Jesus’ voice (Rev 1 : 15) and the voice from heaven (Rev 14 : 2) in such a way. Also for John, the mystery of internal experience (Rev 19 : 6) avoids any categorization. But for God, it’s the preferred way to communicate with human beings.
尽管上帝的声音不仅在《旧约》中是一个主要的主题，但在《圣经》中，“ν φων ν α - το ο ο ς φων ν ο τ των πολλ ν ν”这个句子并不是很常见。《以西结书》用了两次，《启示录》用了三次。两者都把这个动机与神联系起来，来描述他的身份和作为。在圣经中，“多水”不仅意味着武力、危险和可怕的统治。它们也是丰富的隐喻，这是进步的好条件，因为水赋予生命。所以“众水之声”是力量、活力、美丽和关怀的信息。它是如此强大的声音，没有人或任何东西能够克服它。每个想听的人都可以听。就像是四面八方的声音。启示录用这种方式描述了耶稣的声音(启1:15)和来自天堂的声音(启14:2)。同样对约翰来说，内在经验的奥秘(启19:6)避免了任何分类。但对上帝来说，这是与人类交流的首选方式。
{"title":"„Głos jak szum wielu wód” w Apokalipsie św. Jana na tle semantyki starotestamentalnej. Przesłanie grozy czy piękna?","authors":"J. Nowińska","doi":"10.21906/rbl.285","DOIUrl":"https://doi.org/10.21906/rbl.285","url":null,"abstract":"The sentence ἡ φωνὴ αὐτοῦ ὡς φωνὴ ὑδάτων πολλῶν isn’t very commonly found in the Bible, despite the fact that the subject of God’s voice is one of the main motifs not only in the Old Testament. It’s used twice in Ezekiel and three times in the Book of Revelation. Both connect this motive with God to describe His Identity and deeds. The “many waters” do not only mean force, danger and terrible rule in the Bible. They are also a metaphor for abun-dance, which a good condition for progress, because water gives life. So “the voice as the sound of many waters” is the message of power, liveliness, beauty, and care. It’s so strong a voice that nobody and nothing is capable of overcoming it. Everybody who wants can hear it. It’s like the voice embraced from all sides. The Book of Revelation describes Jesus’ voice (Rev 1 : 15) and the voice from heaven (Rev 14 : 2) in such a way. Also for John, the mystery of internal experience (Rev 19 : 6) avoids any categorization. But for God, it’s the preferred way to communicate with human beings.","PeriodicalId":55679,"journal":{"name":"Ruch Biblijny i Liturgiczny","volume":"70 1","pages":"53-68"},"PeriodicalIF":0.0,"publicationDate":"2017-03-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43139882","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Mentioning Aphia as an addressee of the Letter to Philemon is an important part of considering women’s duties in the early Christian communities. It turns out, that in spite of the role as housewives and mothers frequently assigned to them, some of them became also close and important co-workers of St. Paul. Therefore, contrary to certain opinions of feminist theologians, the Apostle of Nations seems to be the least chauvinist writer of his age. In addition to Apphia, who undoubtedly played an important role in the life of community gathering at Philemon’s home, it is also necessary to mention Priscilla (Acts 18 : 1 ff.), Lydia (Acts 16 : 11–14 ff.) and Phoebe (Romans 16 : 1 ff.). They were St. Paul’s closest collaborators. The service of these women shows that thanks to Christianity, contemporary social divisions had been overcome. The divisions have completely lost their significance or have changed their character, due to overworking them in the spirit of Gospel.
{"title":"Apfia – adresatka Listu do Filemona","authors":"A. Wajda","doi":"10.21906/RBL.186","DOIUrl":"https://doi.org/10.21906/RBL.186","url":null,"abstract":"Mentioning Aphia as an addressee of the Letter to Philemon is an important part of considering women’s duties in the early Christian communities. It turns out, that in spite of the role as housewives and mothers frequently assigned to them, some of them became also close and important co-workers of St. Paul. Therefore, contrary to certain opinions of feminist theologians, the Apostle of Nations seems to be the least chauvinist writer of his age. In addition to Apphia, who undoubtedly played an important role in the life of community gathering at Philemon’s home, it is also necessary to mention Priscilla (Acts 18 : 1 ff.), Lydia (Acts 16 : 11–14 ff.) and Phoebe (Romans 16 : 1 ff.). They were St. Paul’s closest collaborators. The service of these women shows that thanks to Christianity, contemporary social divisions had been overcome. The divisions have completely lost their significance or have changed their character, due to overworking them in the spirit of Gospel.","PeriodicalId":55679,"journal":{"name":"Ruch Biblijny i Liturgiczny","volume":"70 1","pages":"39-51"},"PeriodicalIF":0.0,"publicationDate":"2017-03-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48177401","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The impact of Hellenism on Christianity has been present right from the start up to the present day, and it will certainly remain so till the end of the world. It poses a threat, since the phenomenon is all-encompassing, difficult to pinpoint, and hence hard to deal with. Not everything in this cultural amalgamation is bad, however. The danger arises when cultures are mixed, which leads up to the contention that everything is good and what we call evil may, as it is argued, be regarded as good when coupled with the good as a complementary element. Hellenism poses a threat to Christianity. Some of its elements may only be useful when Christian principles are not compromised, and when full orthodoxy is preserved.
{"title":"Dzieje oddziaływania hellenizmu na chrześcijaństwo","authors":"Piotr Liszka","doi":"10.21906/rbl.283","DOIUrl":"https://doi.org/10.21906/rbl.283","url":null,"abstract":"The impact of Hellenism on Christianity has been present right from the start up to the present day, and it will certainly remain so till the end of the world. It poses a threat, since the phenomenon is all-encompassing, difficult to pinpoint, and hence hard to deal with. Not everything in this cultural amalgamation is bad, however. The danger arises when cultures are mixed, which leads up to the contention that everything is good and what we call evil may, as it is argued, be regarded as good when coupled with the good as a complementary element. Hellenism poses a threat to Christianity. Some of its elements may only be useful when Christian principles are not compromised, and when full orthodoxy is preserved.","PeriodicalId":55679,"journal":{"name":"Ruch Biblijny i Liturgiczny","volume":"70 1","pages":"5-25"},"PeriodicalIF":0.0,"publicationDate":"2017-03-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41936457","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The impact of preaching on Polish religiousness and national culture is enormous. Sermons reached all the social classes. They were listened to by the king, by scholars and by the unlearned, by burghers and by peasants, and by the rich and by beggars. For the vast majority of Poles, sermons were the only source of faith and inspiration to live the Christian life. The first preachers limited themselves in their messages to reciting and simple lecturing: the Credo , the Ten Commandments, the Pater noster and the Ave Maria . They made an invaluable mark in forming Polish religious and literary language. The quality and frequency of the sermons depended on a church’s rank (i.e., if it was a cathedral, a collegiate church, a town church, a village church, a monastic church, etc.), the distance from cities and the educational environment. Hagiography and martyrology were read. Religious songs (a significant role was given to carmen patrum – Bogurodzica ) played a great role to help with the transfer of faith as they strengthened the oral catechesis and were remembered by the listeners. The Christian moral lectures concentrated on virtues to be sought and vices to be avoided; emphasis was placed on the practice of merciful work and keeping the commandments, while devotion to Christ’s humanity, His Mother and the saints was cultivated.
{"title":"„Oni torowali pierwsze drogi”. Wkład kaznodziejstwa w podwaliny kultury polskiej","authors":"K. Panuś","doi":"10.21906/rbl.232","DOIUrl":"https://doi.org/10.21906/rbl.232","url":null,"abstract":"The impact of preaching on Polish religiousness and national culture is enormous. Sermons reached all the social classes. They were listened to by the king, by scholars and by the unlearned, by burghers and by peasants, and by the rich and by beggars. For the vast majority of Poles, sermons were the only source of faith and inspiration to live the Christian life. The first preachers limited themselves in their messages to reciting and simple lecturing: the Credo , the Ten Commandments, the Pater noster and the Ave Maria . They made an invaluable mark in forming Polish religious and literary language. The quality and frequency of the sermons depended on a church’s rank (i.e., if it was a cathedral, a collegiate church, a town church, a village church, a monastic church, etc.), the distance from cities and the educational environment. Hagiography and martyrology were read. Religious songs (a significant role was given to carmen patrum – Bogurodzica ) played a great role to help with the transfer of faith as they strengthened the oral catechesis and were remembered by the listeners. The Christian moral lectures concentrated on virtues to be sought and vices to be avoided; emphasis was placed on the practice of merciful work and keeping the commandments, while devotion to Christ’s humanity, His Mother and the saints was cultivated.","PeriodicalId":55679,"journal":{"name":"Ruch Biblijny i Liturgiczny","volume":"69 1","pages":"313-332"},"PeriodicalIF":0.0,"publicationDate":"2016-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68285998","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Celebration of the sacrament of baptism in the Hispanic-Mozarabic Rite, as in other liturgical families, was preceded by a period of the catechumenate to which the candidates were introduced by the special rite celebrated on Sunday in vicesima . This article analyzes the course of the celebration of the sacraments of initiation according to the norms from a revised rite and with reference to the earlier tradition reflected in the Liber Ordinum and Antiphonary of Leon. It explains the Visigoths’ practice of single immersion in water during the administration of the sacrament and various other rites, post-baptismal Triduum and acclamations typical for the Hispanic liturgy. Extensive euchology of this rite provides valuable information on sacramental theology, which betrays the African influences (in particular the reference to St. Augustine) and has been transmitted by St. Gregory of Elvira, St. Ildefonsus of Toledo and St. Isidore of Seville. It is worth emphasizing the pastoral dimension of the process of initiation visible in complex formulas and the variety of blessings received by catechumens and rituals celebrated in post-baptismal mystagogy.
{"title":"Obrzędy chrztu świętego w liturgii hiszpańsko-mozarabskiej","authors":"P. Roszak","doi":"10.21906/RBL.236","DOIUrl":"https://doi.org/10.21906/RBL.236","url":null,"abstract":"Celebration of the sacrament of baptism in the Hispanic-Mozarabic Rite, as in other liturgical families, was preceded by a period of the catechumenate to which the candidates were introduced by the special rite celebrated on Sunday in vicesima . This article analyzes the course of the celebration of the sacraments of initiation according to the norms from a revised rite and with reference to the earlier tradition reflected in the Liber Ordinum and Antiphonary of Leon. It explains the Visigoths’ practice of single immersion in water during the administration of the sacrament and various other rites, post-baptismal Triduum and acclamations typical for the Hispanic liturgy. Extensive euchology of this rite provides valuable information on sacramental theology, which betrays the African influences (in particular the reference to St. Augustine) and has been transmitted by St. Gregory of Elvira, St. Ildefonsus of Toledo and St. Isidore of Seville. It is worth emphasizing the pastoral dimension of the process of initiation visible in complex formulas and the variety of blessings received by catechumens and rituals celebrated in post-baptismal mystagogy.","PeriodicalId":55679,"journal":{"name":"Ruch Biblijny i Liturgiczny","volume":"69 1","pages":"293-312"},"PeriodicalIF":0.0,"publicationDate":"2016-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68286954","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"XII Walne Zebranie Stowarzyszenia Biblistów Polskich oraz 53. Sympozjum Biblistów Polskich (Toruń, 22–24 września 2015)","authors":"A. Wajda","doi":"10.21906/rbl.228","DOIUrl":"https://doi.org/10.21906/rbl.228","url":null,"abstract":"","PeriodicalId":55679,"journal":{"name":"Ruch Biblijny i Liturgiczny","volume":"69 1","pages":"379-384"},"PeriodicalIF":0.0,"publicationDate":"2016-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68284596","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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