Wyniki wyszukiwania - Biblioteka Nauki

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Przewidywanie przyszłości w religii germańskiej

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Kowalski A. P.

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nr 3/289

97-105

EN

The article discusses Germanic ideas and terminology about fate and predicting the future. The problem of prophetism in the history of the Germans is defined by two stages. The first is the “axial age” according to K. Jaspers. This is the time when the prophets known from the Old Testament begin their activity, when philosophy is born in Greece, and the question of fate and destiny matures among the “barbarian” peoples. The Germanic tribes used the achievements of the Celts in this regard. The ancient texts concerning the Germans speak mainly of divination, divinatory techniques. They are a typical interpretatio romana. The Germans did not know the beliefs related to the prophetic message or Providence. The second stage is Christian inspiration. Medieval records contain data on the relics of old epochs in the beliefs of the Germans. They talk about the gradual orientation of their divination interests towards the recognition of the judgments of Providence. This information is initially steeped in pagan heritage. Separating aspects of spirituality that knows prophetic institutions from pre-literate faith that trusts in divination is very complicated. In order to avoid the error of interpretatio christiana, one must carefully analyze the messages from the period of pagan conversion. Medieval information can then be useful to develop a model of providia specific to the ancient Germans.

2

Profetyzm w Listach św. Piotra Apostoła

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Rosik M.

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nr 3/289

179-189

EN

The passages of the First and Second Epistles of Peter are the subject of analysis in this article: those in which the terms prophētēs and prophēteia appear; those that can be considered prophetic oracles; and those that contain quotations from prophetic books. When read in the key of content related to the phenomenon of prophetism, these writings demonstrate the existence of at least three aspects of this phenomenon. Firstly, the author points to the fact that the prophecies of the Old Testament were fulfilled in the life of Jesus and fulfilled in the mission of the young Church. Secondly, both writings contain numerous direct quotations taken from the prophetic books. Thirdly, and finally, the author of the letters himself proves to be a New Testament prophet, foretelling and interpreting the events of salvation history.

3

Kwestia profetyzmu w Torze

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Baraniak M. I.

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nr 3/289

117-126

EN

Already the early rabbinic tradition confirms the presence of the archetype of the prophets in the biblical image of Moses. In the collection of 'laws' for public offices (Dt 16:18−18:22) in the Deuteronomic Code (Dt 12−26), the central place is occupied by the 'Laws' of the King (Dt 17:14−20) and the Prophet (Dt 18:9−22). This legal recognition of the Office of the Prophet among other public offices, unprecedented in ancient Near Eastern legislation, expresses the uniqueness of Israelite prophecy. The importance of this phenomenon is noted in relation to the contemporary political structures and the Code of Canon Law.

4

Did Sirach See Himself as a Prophet? Jolanta Judyta Pudełko PDDM, Profetyzm w Księdze Syracha (Studia Biblica Lublinensia 21; Lublin: Wydawnictwo KUL 2020). Pp. 424. 35 PLN. ISBN 978-83-8061-854-1

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Piwowar A.

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tom 12

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nr 1

135-152

EN

The article reviews J.J. Pudełko’s book-length study titled Profetyzm w Księdze Syracha [Prophetism in the Book of Sirach]. Following an initial presentation of the book, the author focuses on its methodological aspect and offers an assessment of its merit before discussing the main thesis of Pudełko in the context of other scholarly opinions on the issue. Based on her meticulous analysis of prophetism in the works of the Jerusalem sage, Pudełko concludes that Sirach saw himself as an heir to the Old Testament prophets, as his role of a sage corresponded to the tasks fulfilled earlier by prophets. Although this argument is questioned by most contemporary analysts of the Book of Sirach, still Pudełko’s book constitutes an important intervention in the debate on Sirach’s prophetic self-awareness.

5

Prorocki autorytet Papieża Franciszka

51%

Mrozek A.

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nr 5

33-49

PL

Autorytet papieski to zagadnienie znane od blisko dwóch tysiącleci. Ile jednak w tym autorytecie jest elementu określanego jako prorocki? Zagadnienie profetyzmu w Kościele – ekklesii – zostało podjęte w dość znaczący sposób podczas Soboru Watykańskiego II. Była to przede wszystkim odpowiedź na problemy, jakie pojawiły się w relacjach mię- dzy ekklesią a światem. Te relacje zaczęły podlegać zasadniczym zmia- nom przynajmniej od końca wieków średnich, a zostały niemal zerwane w okresie oświecenia. Papieski autorytet o charakterze prorockim należy interpretować właśnie w takim kontekście eklezjologicznym, bowiem profetyczność chrześcijaństwa leży u podstaw wspólnoty, jaką jest Kościół. Autorytet prorocki papieża Franciszka opiera się właśnie na tej profetyczności Kościoła. Terminologia opisu autorytetu prorockiego papieża ma swoje źródła w profetyzmie biblijnym. Jej podstawy tkwią w Chrystusowej potrójnej misji, z której jedna jest określana jako prorocka. Ten prorocki aspekt misji jest ściśle związany z nauczaniem, z Nauczycielskim Urzę- dem, który ma swoją bazę w misji prorockiej. Zatem nauczycielski autorytet papieża wynika również z jego uczestnictwa w misji proroc- kiej Chrystusa. Prorocki autorytet papieża to element realizacji zadań ekklesii posłanej w świat z misją. Oznacza odkrywanie problemów tego świata, a przede wszystkim wskazywanie propozycji ich rozwiązań. Wobec świata, który jest równocześnie dany i tworzony, postać papieża, a dzisiaj papieża Franciszka, wyraża autorytet na wzór biblijnego pro- roka odkrywającego wyzwania, upominającego, ale równocześnie dają- cego nadzieję wynikającą z realizacji basilei czyli Królestwa.

EN

The topic of the Pope’s authority has been known for nearly two millennia. To what extent, however, does this authority rely on a prophetic element? The question of prophecy in the Church – ekklesia – was tackled at the Second Vatican Council. This was primarily a response to the problems that had arisen in the relations between ekklesia and the world. These relations began to change from at least the end of the Middle Ages, and were almost lost during the Enlightenment. Papal authority of a prophetic character can be interpreted precisely in such ecclesiological context because the prophetic nature of Christianity is at the foundation of the community as the Church. The prophetic authority of Pope Francis is based precisely on this prophetism of the Church. The terminology of the description of the prophetic authority of the Pope has its origins in biblical prophecy. Its basis is in a tripartite Christian mission, one of which is referred to as prophetic. This prophetic aspect of the mission is closely related to teaching and the Teacher Office which bases in the prophetic mission discussed. Thus the teaching authority of the Pope is also apparent from his participation in the prophetic mission of Christ. The papal authority of the Pope is an element of the fulfillment of the tasks of the ekklesia sent to the world with a mission. It means discovering the problems of this world and, above all, providing their solutions. In view of a world which is simultaneously given and created, the figure of the Pope, and today Pope Francis, expresses the authority of the biblical prophet, discovering the challenges, expressing admonitions, but at the same time giving hope resulting from the realization of the basilea or the Kingdom.