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Modlitwa w Dziejach Apostolskich

100%
Burda W.
Verbum Vitae
|
2012
|
vol. 22
11-135
EN
The present study aims at presenting the role of prayer in the life of the early Church the Acts of the Apostles. First, the practice of prayer in the early Church was discussed. In light of the analysis, prayer appears as a fixed practice among the fi rst Christians. The author of the Book of Acts underscores its basic characteristics, to wit faithfulness, perseverance, and unanimity. Second, the places of gathering for prayer were discussed. As many texts from Acts revealed, besides the Jerusalem temple, the private houses were the primary places of gatherings and prayer for early Christians. Third, different approaches and forms which characterized early Christian prayer were revealed. In the final threefold part of this study, the most salient features of prayer were discussed in detail: (1) the prayer of petition, connected in particular way with the gift of the Holy Spirit; (2) the prayer uttered at some crucial moments of the history of the early Church; Luke wanted to show how the first Christians faithfully followed the lead of Jesus, the master of prayer, in their search for God’s will revealed to them in prayer; and (3) the prayer of worship and thanksgiving.
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Brak żałoby po śmierci żony proroka Ezechiela (Ez 24,15-27) w świetle retoryki hebrajskiej

80%
Bosowski J.
Studia Teologiczno-Historyczne Śląska Opolskiego
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2021
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vol. 41
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issue 2
37-60
EN
The context of the research was that different commentators on the Book of Ezekiel propose different structures for the text under study. E.g., D.I Block in the text of Ezek 24:15-27 proposes the structure: (v. 15) – the formula of the word event; vv. 16-24 and 25-27 – the main parts; it ends with the formula of knowledge (vv. 24.27). M. Greenberg divides the text into two parts: A (vv. 15-24) with sub-parts: A1 (vv. 16-17) – God speaks to the prophet; A2 (vv. 18-24) – the prophet speaks to the people; part B (vv. 25-27) – announcing the end of the prophet’s state of non-speaking. B. Tidiman sees a parallel-concentric structure: A (v. 16a) – the announcement of the death of his wife; B (vv. 16b-17) – the prohibition of mourning given to Ezekiel; C (v. 18) – the fulfilment of the announcement of the death of his wife; D (v. 19) – the question of the exiles; C’ (vv. 20-21) – the fulfilment of the fate of Jerusalem; B’ (vv. 22-23) – the prohibition of mourning after the fall of Jerusalem; A’ (v. 24) – the prophet’s conduct an example for the people. Therefore, the aim of the research became the discovery of the structure that the inspired author included. The method of Hebrew rhetoric developed by Roland Meynet was applied. Score reached: A (v. 16ab – “the object of desire of your eyes”), B (v. 19b – question), C (v. 21cd – “the delight of your eyes”), B’ (v. 24Abc – answer), A’ (v. 25bc – “the delightof their eyes”). The image of God that emerges from the examined text is the Almighty God. A God who, for the sake of a kind of pedagogy, is ready to destroy the only sanctuary dedicated to Him. He does this because of the unfaithfulness of the “house of Israel”, which practised idolatry in this temple.
PL
Kontekstem badań było stwierdzenie, że różni komentatorzy Księgi Ezechiela proponują różne struktury badanego tekstu. Przykładowo: D.I Block w tekście Ez 24,15-27 proponuje strukturę: (w. 15) – formuła wydarzenia słowa; ww. 16-24 oraz 25-27 – główne części; kończy się formułą poznania (ww. 24.27). M. Greenberg dzieli tekst na dwie części: A (ww. 15-24) z podczęściami: A1 (ww. 16-17) – Bóg przemawia do proroka; A2 (ww. 18-24) – prorok przemawia do ludu; część B (ww. 25-27) – zapowiedź końca stanuniemówienia proroka. B. Tidiman widzi strukturę paralelno-koncentryczną: A (w. 16a) – zapowiedź śmierci żony; B (ww. 16b-17) – zakaz żałoby dany Ezechielowi; C (w. 18) – wypełnienie się zapowiedzi śmierci żony; D (w. 19) – pytanie zesłańców; C’ (ww. 20-21) – wypełnienie losu Jerozolimy; B’ (ww. 22-23) – zakaz żałoby po upadku Jerozolimy; A’ (w. 24) – postępowanie proroka przykładem dla ludu. Dlatego celem badań stało się odkrycie struktury, którą zamieścił autor natchniony. Zastosowano metodę retoryki hebrajskiej, którą opracował Roland Meynet. Osiągnięto wynik: A (w. 16ab – „przedmiot pożądania oczu twoich”), B (w. 19b – pytanie), C (w. 21cd – „rozkosz oczu waszych”), B’ (w. 24abc – odpowiedź), A’ (w. 25bc – „rozkosz oczu ich”). Obraz Boga, jaki wyłania się z badanego tekstu, to jest Bóg Wszechmogący. Bóg, który dla swoistej pedagogii jest gotów zniszczyć jedyne sanktuarium Jemu poświęcone. Robi to ze względu na niewierność „domu Izraela”, który uprawiał w tej świątyni bałwochwalstwo.
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