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Vrhbosnensia - Časopis Fakulteta!

Author(s): Author Not Specified / Language(s): Croatian Issue: 2/2009

Ovaj broj Vrhbosnensiae čini me posebno sretnim i radosnim. A razlog je sasvim jednostavan. Ovo je prvi put da se Vrhbosnensia tiska kao časopis Katoličkog bogoslovnog fakulteta. Kroz povijest je ova visokoškolska ustanova nosila razna imena. Zvala se Vrhbosanska visoka teološka škola, zatim Vrhbosanska katolička teologija koja je bila afilirana Katoličkom bogoslovnom fakultetu u Zagrebu. A od ove godine postali smo prvi bogoslovni fakultet u Bosni i Hercegovini. Naime, nadbiskup vrhbosanski kardinal Vinko Puljić je 20. rujna 2008. godine ponovno uputio Kongregaciji za katolički odgoj u Rimu molbu za uzdignuće Vrhbosanske katoličke teologije u Sarajevu na razinu Katoličkog bogoslovnog fakulteta u Sarajevu.

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ŠTO SVEĆENIKA ČINI SVEĆENIKOM - DIFFERENTIA SPECIFICA

Author(s): Ivica Mršo / Language(s): Croatian Issue: 2/2009

Već duže vrijeme vrlo često znaju se čuti, posebice od teologa, različiti izrazi i termini kada se govori općenito o svešeništvu i svećenicima, koji ponekad zbunjuju ili možda više zamagljuju „fenomen svećeništva i svećenika“ nego što ga pokušavaju razjasniti i pojasniti. Stoga ću se u ovom svom kratkom izlaganju pokušati fokusirati i makar upozoriti na neke smjernice, tj. pokušati razgraničiti ili razlučiti pojedine termine da bismo mogli jasnije razumjeti „stvarnost svećeništva i svećenika“ – zapravo, pokušat ću, kako i sam naslov ovog izlaganja veli, ukazati na ono što je differentia specifica, na definirajuću oznaku koja razlikuje svećenika od nesvećenika laika.

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Prorocki wyrok na biblijny Sydon (Ez 28,20-23)

Author(s): Katarzyna Bagrowska / Language(s): Polish Issue: 16/2012

Speech against Sidon, like any other speeches against other foreign nations in the Book of Ezekiel is God's answer to the joy of nations, that have so far escaped the same fate as dying Jerusalem and who are taking pleasure in the misfortune of Judah. These Oracles show us that God has power over all creation and in accordance with the order enclosed in the Book of Jeremiah among others, He is the one who decides about the fate of nations: “I have made the earth, the man and the beast that are upon the ground, by my great power and by my outstretched arm, and have given it unto whom it seemed meet unto me”. (Jer. 27:5). As a result of actions, which God announces in his oracles may the nations know that He alone is the Lord, He has the fate of nations in His hands, He – “For the Lord is high, and terrible, a great king over all the earth. He hath subdued the people under us, and the nations under our feet” (Psalm 47:3-4).

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Modlitwa Pańska w kontekście mentalności żydowskich adresatów Ewangelii Mateusza

Author(s): Mirosław Rucki / Language(s): Polish Issue: 16/2012

Catholic Church promotes the dialogue with Judaism and encourages interfaith meetings aimed to mutual understanding and friendship. Obviously, prayer is and should be the main integrating factor, and the Lord’s Prayer fits the best to such a⁠ task. It was formulated in the context of Jewish mentality and prayer tradition and rabbis in general do not object its content. In the paper, the comparison of the Lord’s Prayer in Matthew’s version with standard prayer book of today’s Jews is presented. It reveals how Christians may deepen their understanding of the familiar prayer with unfamiliar meaning, and how Jews may see the “Jewishness” of the very roots of Christian prayer and belief.

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Owoce Ducha Świętego w Ga 5,22-23

Author(s): Krystyna Kern / Language(s): Polish Issue: 16/2012

L’autore dell’articolo prende di mira i⁠ frutti dello Spirito analizzandole come virtù presentate da Paolo nella lettera ai Galati. Dopo le analisi iniziali, riguardanti la terminologia, contesto e⁠ il numero delle virtù, si nota la presenza di una antitesi tra il corpo (sarks) e⁠ lo Spirito (pneuma), però percepita in modo semitico. Nel punto centrale vengono sviluppati ed approfonditi i⁠ singoli frutti dello Spirito. Si tratta delle singoli analisi – piuttosto esegetici – di seguenti termini: amore, gioia, pace, longanimità, bontà, benevolenza, fiducia, mitezza, padronanza di sé. La conclusione è l’unica, cioè le virtù costituenti il catalogo apparso in Ga 5,22-23 compongono un solo frutto dello Spirito che si riferisce immediatamente allo Spirito Santo.

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Umacnianie wiary jako zadanie pasterzy Kościoła na przykładzie św. Piotra i Pawła w głoszeniu i umacnianiu wiary własnej oraz braci i sióstr

Author(s): Tomasz Dąbek / Language(s): Polish Issue: 16/2012

The task of the Pastors of the Church is to proclaim and fortify the faith. The faith is the great treasure. The people and the Pastors are weak and is very important to confess his weakness and pray for help of God. The Gospels and the Acts of the Apostles show the progress of the faith, human and religious maturity of Simon Peter, fisherman and Apostle. Paul Apostle of the Nations oft speaks abort his weakness (cf. 1 Co 2:1-5; 2 Co 12:7-10; 1 Tm 1:12-16). The Apostles are examples for the Pastors of the Church for proclaim and fortify their own faith and the faith of theirs brothers and sisters. All Christians must care to progress and perseverance in the faith (cf. Rm 11:19-21; 1 Co 16:13f; 2 Co 5:6f; 13:5; Col 1:23; 2:6f; 1 Th 3:2-4; 1 Tm 3:13; 4:12; 6:12.20f); must pray and hope in God’s help (cf. Jn 15:5; Lc 17:5; Ph 4:13), follow of Christ and teachers of the faith (cf. Heb 12:2; 13:7). The faith is the spring of the power and protection in the difficulties and adversities (cf. 1 Th 5:8; Ep 6:14; Heb 11:1.6). The signs of the faith are the acts of the love (cf. Ga 5:6; 1 Tm 1:5; Phm 4-6; Tt 3,15).

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La donna sirofenicia o cananèa? Il paragone sinottico tra Mc 7,24-30 e Mt 15,21-28

Author(s): Mariusz Rosik / Language(s): Italian Issue: 16/2012

Jezus, przez uzdrowienie córki niewiasty Kananejskiej (Syrofenicjanki), a nawet przez samą swoją obecność w okolicach Tyru i Sydonu, przełamuje bariery dzielące Żydów i pogan. Wersje tego opowiadania znacznie różnią się w ujęciu ewangelistów. Różnice między obiema relacjami nie ograniczają się jedynie do odmiennego ujęcia pochodzenia kobiety, ale dotyczą także np. lokalizacji sceny. U Marka Jezus sam przybliża się do wybrzeży Fenicji, u Mateusza towarzyszą Mu uczniowie. U Marka Jezus wchodzi do domu, chcąc ukryć swą obecność w tych okolicach, u Mateusza wraz z uczniami przechodzi drogą. Źródło tych i innych różnic, zwłaszcza natury teologicznej, należy widzieć w odrębności adresatów: Marek uświadamia czytelnikom, że Jezus musiał najpierw głosić ewangelię Żydom, ponieważ do nich został posłany i do nich w pierwszym rzędzie odnosiły się zapowiedzi mesjańskie; Mateusz natomiast niejako usprawiedliwia wobec chrześcijan pochodzenia żydowskiego głoszenie ewangelii poganom. Jedna z hipotez dotycząca formowania się tekstu tej perykopy głosi, że Mateusz korzystał z innej tradycji tego opowiadania, którą skompilował z tekstem Markowym.

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Hermeneutyka i egzegeza biblijna w dobie ponowoczesności

Author(s): Janusz Kręcidło MS / Language(s): Polish Issue: 16/2012

The article aims to analyze the present status quo of the biblical hermeneutics and exegesis in the frame of the postmodern culture. The author first defines the meaning of the terms included in the title of the article. Then postmodernism as a⁠ cultural and a⁠ philosophical currant is analyzed. On this background the author shows the threads and benefits of biblical hermeneutics and exegesis related to theories and practical implements of the postmodern ideas in the contemporary culture. Finally the answer to the question “Is it possible to reconcile the historical-critical and postmodern interpretation of the Bible?” is sought.

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Centralne miejsce krzyża w soteriologii św. Pawła

Author(s): Franciszek Mickiewicz SAC / Language(s): Polish Issue: 16/2012

The author of this article analyzes the texts, in which St. Paul writes on the subject of Christ’s sacrifice on the cross. In Ga 2, 19-20 the apostle presents the love of Christ as an essential feature of his nature and he suggests that this love was expressed in the particular, historical self offering on the cross. In Rom 5, 7-8 he states that the only motive for the redeeming sacrifice, which the Son of God offered of himself, following the will of the Father, is the heroic love, shown in the death for sinners. Despite the fact that in the middle-ages the cross was a⁠ tool of the most degrading and humiliating death, St. Paul writes, in Ga 6, 14 that he boasts of the cross of Jesus Christ, furthermore, in 1 Cor 1, 24 he adds that the crucified Christ is “the power of God and the wisdom of God”. In Ga 3, 13 Paul observes a⁠ state of humanity, overloaded with the curse of sin, as a⁠ slavery, from which the Christ freed it, through his sacrifice offered on the wood of the cross, because on it, by his own will he took this curse, which was leading humanity to condemnation, on himself. Further deepening of the theological reflection on the role of the cross in the saving work of God can be found in Eph 2, 13-16 and Col 1, 19-20. The author of these texts recognizes the blood of Christ, poured out on the cross, as the tool of reconciliation and introducing peace and reconciliation to the world.

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Druga pieśń o cierpiącym Słudze Pańskim (Iz 49,1-6 [7-13])

Author(s): Sebastian Malkusz / Language(s): Polish Issue: 16/2012

The current elaboration concerns the literary, exegetical and theological analysis of the second song of the Suffering Servant of the Lord. Following a⁠ general introduction to the themes of the song, and subsequent literary characterisation Is 49,1-13, the text was subjected to exegetic analysis. Finally, a⁠ theological message is exposed. Is 49,1-13 draws a⁠ comprehensive image of the Lord. He is pictured as a⁠ mighty warrior, who appoints his Servant to carry the fighting and administer justice. God is a⁠ Holy Redeemer and Comforter, who embraces the whole earth with His salvation, and particularly those who need it the most. The image of the Servant of the Lord is no less rich. His personage comprises of qualities of the Israel, as well as historical figures; however, He cannot be identified with them fully. The best qualities of the great figures of the history of Israel were the material from which the song’s author painted the image of the Lord’s Servant. The Servant focused the hopeful expectations of the Abraham’s descendants. After all, since the dawn of time, the Lord was announcing the alteration of the man’s life predicament. The alteration was to be made by the figure who we call the Messiah.

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Krew i woda z przebitego boku Jezusa (J 19,34). Symbolika i teologia

Author(s): Joanna Jaromin / Language(s): Polish Issue: 16/2012

The author of the fourth Gospel, as opposed to synoptics, places in the description of the Passion a⁠ scene showing a⁠ soldier who pierces with a⁠ spear the side of Jesus from which blood and water is flowing (Jn 19,34). Sometimes 1Jn 5,6-8 is regarded as an indirect, parallel text. Blood and water have had a⁠ great significance since ancient times. The Biblical World has also attributed to them a⁠ number of meanings, both positive and negative. In the positive sense Fathers of the Church read the symbolism of blood and water coming out of the side of Jesus from the early centuries of Christianity. They were also followed by contemporary Bible researchers searching here, among others, a⁠ symbol of sacraments, salvation, the birth of Church, and – in contrast with misbelievers – the real humanity of Jesus. The common feature of all these attempts to interpret this scene is Jesus’ love to the Church and everyone.

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Aprioryczne założenia i filozoficzne uwarunkowania metody historyczno-krytycznej według Benedykta XVI

Author(s): Sławomir Zatwardnicki / Language(s): Polish Issue: 16/2012

Benedict XVI is an adherent of use of the historical-critical method which he considers to be an obvious tool of the exegetical technique. On the other hand, Joseph Ratzinger points out that this method has its limitations and it is subject to all kinds of influence. The article focuses on Joseph Ratzinger’s (Benedict XVI’s) statements which show the involvement of the historical-critical method in an inappropriate philosophy, and it deals with a-priori assumptions made by exegetes who use this method. All of them were gathered in chapters titled: “The model of the natural sciences applied to spiritual reality”, “Positivistic hermeneutics instead of the hermeneutics of faith”, “Philosophical influence alien to the Bible”, “The enlightened mind not submitting to authorities”. German theologian and subsequent pope gave proper grounds (theological, philosophical, scientific ones) for perceiving the crisis of exegesis, the understanding of which makes it possible to look for way out of an impasse in exegesis.

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On Alvin Plantinga's Advice to Christian Philosophers

Author(s): Ivan Zelić / Language(s): Croatian Issue: 2/2013

In this article the author analyzes Alvin Plantinga’s advice to Christian philosophers. The advice in Plantinga’s famous article are supplemented by clarifications from some of his other texts, especially the later ones. Plantinga’s advice are compared to his own practice as a philosopher and as a Christian. Finally, Plantinga’s advice and his way of doing Christian philosophy are compared with Thomistic and neo-Thomistic philosophy, and with the ideas and the practice of some leading philosophers of the Thomistic tradition.

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Nevjera naroda u Deuternomističkoj povijesti

Author(s): Darko Tepert / Language(s): Croatian Issue: 2/2013

2 Kings 17:14 speaks about the infidelity of the people of Israel in the context of Israel’s fall into the power of the Assyrians. The introductory section discusses the use of the verb “to believe” in Deuteronomy history, and presents the historical circumstances referred to by the selected text. The author then locates the above-mentioned verse (17:14) within a comprehensive text that speaks about the causes of the collapse of Israel and Judah. The verse is divided into two main parts: the later, 17:7-18, and the earlier 17:21-23. To these we can add verses 17:19-20, which are, often based on syntactic analysis, usually taken as a subsequent addition. Similarities in the vocabulary and ideology suggest that the entire paragraph 17:7-18 originated simultaneously with the texts from the book of the prophet Jeremiah, without any need for further division of this section. Since that was the time of the fall of Judah, the author leaves open the possibility of simultaneous occurrence of these verses and 17:19-20, without ignoring the interruption in syntax between 17:18 and 17:19. The “infidelity” of the people mentioned in 17:14, is actually disobedience to God and his “servants”, the prophets, and to the Law and the Commandments. This infidelity is manifested in the making of idols, the worship of other gods and the adoption of other people’s customs and their incorporation in the Yahweh cult. The destruction of the people, which was only mentioned as a possible consequence of infidelity and disobedience in Deut 9:6-19, is accomplished here. In the context of Deuteronomy history, especially in the context of 1 Kings 8, the means by which the consequences of infidelity could be overcome are atonement, repentance and prayer for God’s mercy

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Vjerski život u knjizi o Tobiji

Author(s): Drago Župarić / Language(s): Croatian Issue: 2/2013

The Book of Tobit was written around 200 BC. The colorful narrative tells the history of one family in which the pious Jew, Tobit, a prisoner of the Naphtali tribe, lives in a manner of authentic religious observance. Filled with grace, he acts according to the Law. His goal is to follow the faith of his fathers, even if it costs him his life. He is determined to pass on the values he treasures to his son Tobias. The book is imbued with a sense of trust in Divine Providence and with the idea of the fatherhood of God, who cares for people and always responds to those who call upon him. The historical context of Tobit recalls the opportunity to live the fullness of faith within a cultural, social and political reality which at first glance seems to be totally alien to Judaism. It is not difficult to see that the religious life in Tobit is actual for us too. Even today Tobit offers a way of living in fidelity to God in an environment where the prevailing values seem to be completely alien. In other words, Tobit aims to answer the key question: How do we live as believers in a world that is not disposed towards religion and does not support religion? The author of this article highlights the religious elements in Tobit, bringing these elements to the surface and creating a synthesis. In several subsections he examines Tobit’s faithfulness to God, analyzing the moral and religious character of this fidelity. The author also explores characteristics of Sarah’s prayer and faith, and discusses the common journey of faith of the young married couple, Tobias and Sarah. Religious sensibility and a state of fellowship with the one true God are the mystery at the heart of the idyllic atmosphere described in Tobit.

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Euharistija i moralni život

Author(s): Marinko Perković / Language(s): Croatian Issue: 2/2013

Starting with the guidelines of the Second Vatican Council that the moral life of Christians should be Christologically marked, the author of this article focuses on the premise that Christian morality is, in its essence, the law of Christ’s grace. Taking the fact that Christ’s grace is conducted especially through the sacraments, the first part of the article deals with the sacramental foundation of Christian morality. This idea is further developed in the second part when the author discusses the Eucharist as the sacrament of Christ’s love. This leads to the conclusion that Christian morality, by its very nature, is a Eucharistic morality of love. This love must be evident in all Christians and should be manifest primarily in selfless service to God and people, especially in helping the poor. In the third part of the article, the author focuses on the essential parts of the Eucharistic celebration and strives to bring out of these a useful guide to daily living. The final section makes it clear that Eucharistic morality is demanding but achievable because it is a Divine grace that always comes to the assistance of human weakness. The author also raises a number of issues that encourage further consideration.

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Vjera u knjizi Propovjednikovoj

Author(s): Bruna VelčIć / Language(s): Croatian Issue: 2/2013

Qoheleth, widely acknowledged as a pessimist and sceptic among biblical writers because of his doctrine of universal futility and the vanity of life “under the sun”, is also considered, by some exegetes, as a man who experiences a crisis of faith, an agnostic or even an atheist, because of his image of God as silent, distant and elusive, a figure whose actions in the world man perceives but cannot understand. However, a careful reading of his book shows that Qoheleth is actually a wise man “who lives by his faith” (Hab 2:4a). This is primarily reflected in the attitude of “fear of God” (3:14; 5:6; 7:18; 8:12-13) that includes respect for God and acceptance of his incomprehensible action; it is confirmed by texts on “God’s judgment” (3:17; 8:5-6; 11:9) in which Qoheleth believes, although the timing and criteria remain a mystery. But more significantly, Qoheleth’s faith is reflected in the texts about “joy” (2:24; 3:12-13,22; 5:17; 8:15; 9:7-9; 11:8-9), which imply that God, even though ultimately inscrutable, reveals his presence to and his care for man in the small, everyday joys he bestows on him during his short and futile life. Qoheleth’s faith thus persists between two extremes: faith in a God who is permanently distant and unknowable and at the same time is palpably close every day. Qoheleth’s response to this image of God is, on the one hand, “fear”, and on the other, “joy” – and it is precisely this response that allows him to overcome the “vanity” that he perceives “under the sun”.

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Vjera kao povijesna snaga i egziszencijalni temelj života

Author(s): Božo Lujić / Language(s): Croatian Issue: 2/2013

The analysis of this paper focuses on the meaning, role and message of Isa 7:9b, which is the central element in Isa 7:1-17. Superficially, 7:9b appears to be unrelated to the previous section (7:1-9) or the subsequent section (7:10-17), but the analysis demonstrates that the principal message of 7:9b, about faith, is the hermeneutical key that unlocks the meaning of 7:1-9 and 7:10-17. In the first part, where the concrete historical situation is the Syrian-Ephraim War (7:1-9), Isaiah communicates to King Ahaz the Divine command to show faith and to rely on God and His Word if Israel is to survive in the face of historical and political challenges: and in the second part (7:10 -17) Ahaz addresses David’s dynasty, presenting the image of a child as a model of trust in the Lord. The language of 7:9b, with the verb ͗mn together with the derived conjugations of hiphil and niphal, concisely shows two basic dimensions of faith: faith as an existential foundation (niphal of ͗mn) and faith as a related force of life (hiphil of ͗mn). Faith according to 7:9b expresses the stability of life and at the same time the dynamism of history as openness towards others and towards the One who is completely other.

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Vjera u kontekstu Jonine Knjige - Jona 3,5

Author(s): Karlo Višaticki / Language(s): Croatian Issue: 2/2013

This article about faith in the Book of Jonah should be seen in the context of the Year of the Faith, which was proclaimed by Pope Benedict XVI on October 11, 2012 and which lasted until November 24, 2013. Regarding the Book of Jonah, it should be noted that this is not a typical prophetic book, but belongs more to the narrative books of the Bible. There is no call to prophecy and no major prophetic action. The Word of the Lord comes twice to Jonah: the first time he does not respond, trying instead to run away from God and to avoid carrying out His commands. Only on the second occasion does Jonah respond to the call seriously: he goes to Nineveh and preaches to the people of Nineveh. Without challenging Jonah or demanding to know who he is or where he is from, the people believe his words and change their way of living, repenting their evil conduct. The verb aman (hiphil) appears only once in the Book of Jonah, in Jon 3:5, and in the context it may be taken to mean a radical change in the way of life of the people of Nineveh. Thanks to their faith, the Lord spares them from certain disaster. Jonah is not happy with this and he protests; and it seems that he would prefer the people of Nineveh to suffer disaster rather than to be converted. As such, the whole book, which has only 48 verses, can be understood as the story of an intolerant, disobedient prophet who is a Hebrew but whose religious characteristics are inferior to those of the people of Nineveh, who are non-Jews but who repent, at the word of the prophet, and obey the will of God. The Lord is a merciful God who takes care of all peoples and of all living beings.

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Misterij Boga objave na Sinaju. Ispovijest vjere u događajima knjige Izlaska

Author(s): Božo Odobašić / Language(s): Croatian Issue: 2/2013

The Book of Exodus (Šemôt) was written as an expression of the faith in God revealed at Sinai. Its narrative material was shaped in the traditions of JEDP based on larger units of ancient Sinai tradition. Taken as a whole, all the redactors tended to express a more theological aspect of a given event rather than the historicity of redemption. Exodus is the historical Creed of Israel in Jahveh the Redeemer (Jahveh go ͗ēl) and Covenant God (Jahveh habberît). The faith of Moses and his people is expressed in the hiphil form of the verb ͗āman / to believe, to cause believing (eight times) and other concepts that point to an experience of Jahveh, the God of revelation who may be trusted. Faith is an act of trust, a safe relying on God revealing himself as omnipotent and present. Individuals and the believing community trust him as the faithful and true God of the fathers who keeps his promise of liberty. Moses was the first to experience the path to safe and unshakable faith in his dialogue with God, who revealed himself at Sinai. He gave witness to his faith before his people in word and signs, through which he was confirmed by God so that the people could trust him (19:9). Moses’ faith was necessary so that his people could grow and follow a path toward faith in God who had revealed himself to them. Moses the LXX) in front of the people, who were facing the final selection of Jahveh as their God (14:13.31). In this event Jahveh was depicted as God of creation and liberation, as savior of a people that trusted him and his servant Moses. The whole event of exodus is depicted as a zikkārôn, an act and profession of Israel’s faith in Jahveh, the living, omnipotent, creator and deliverer from slavery in Egypt. In the liturgical celebration of feasts, Jahveh’s words and actions are proclaimed and made present. In these celebrations, Israel manifests her faith that she constitutes God’s chosen people.

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