Bücher der Reihe Lublin Theological Studies

Challenges, crises and difficult experiences are an integral part of our lives and an inherent element of every human being's existence, in addition to being ingrained in the functioning of organisations, institutions and nations. On many occasions humankind has failed to confront them, resulting in the real dramas that we witness on the pages of history. Fortunately, challenges, crises and difficult situations have often been lessons, from which appropriate conclusions have been drawn, thanks to which it was possible to create a better future. In the history of the Church from its very beginning, challenges have been an integral part of working towards a better tomorrow, a better version of oneself and the reality around us and the Church herself. Paradoxically, what was intended to weaken or even destroy the faith became an impulse for its spread. Crisis became the cause of consolidation and development. And so, over the centuries, the Church has faced crises caused by schisms, divisions, unsuitable people in ecclesiastical offices, as well as challenges posed by the surrounding world, political systems and conflicts of human origin. Owing to this publication, the reader will be able to learn about various types of crises and challenges in order to draw conclusions from them, to appreciate the history of the Church through a better knowledge thereof, and all this in order to create a better future. The subject of the book concerns crises and challenges during various periods in the history of the Church up until modern times, including the crisis caused by the Second World War or communism in Central and Eastern Europe.

Stefan Szymik analyses New Testament texts in terms of polemic and anti-Epicurean rhetoric. To what extent and how did Epicurus and his philosophical thought influence the first Christian Churches? How did Christians react to Epicureanism? Although the New Testament only includes one account of an encounter between the Apostle Paul and the Epicureans (Acts 17:18), the probability of their contacts was high, given the popularity of Epicureanism in the Roman Empire in the first century CE. As a vital component of Hellenistic-Roman culture, Epicureanism should be taken into account in research on the New Testament, becoming a point of reference and part of the content of comparative analyses.

Communion is a dynamic reality - love, unity of life, mutual penetration, the closest union. The Holy Spirit is the Communion within the Trinity and forms the communion between God, man and the world, between people, in the Church and within whole reality of this world.Showing pneumatology as a dimension of the entire dogmatic theology determines the originality of this monograph. Typically, theologians focused their works on pneumatology itself. Marek Jagodzinski's monograph is especially up to date since the pentecostal awakening in Christianity carries certain dangers. They take the forms of over-exposing the Holy Spirit at the expense of the Son of God, overly simplified ecumenism, emphasising charisms over the institution and putting personal experience over the community faith of the Church. The study is not only a presentation of ideas but brings new and inspiring elements to the scientific discussion. It is an original and creative contribution to the theoretical achievements of theology as a discipline of science. The dissertation brings a new name for the Third Divine Person - Communion in the Holy Trinity. Communion reflects the mission of the Holy Spirit which embraces the Church and the sacraments, voices a golden mean between forgetting about the Holy Spirit and the Joachimism of proclaiming the era of the Holy Spirit. The monograph justifies the simultaneous existence of Christology and pneumatology, brings a new perspective on Filioque and is of significance for ecumenism.

Kowalski addresses the Pauline understanding of S/spirit in Romans 8, as compared to the Stoic idea of pneuma. The author first analyzes the Stoic views on pneuma perceived in a variety of life-giving, cognitive-ethical, unifying, reproductive and inspiring functions. The aforementioned features are taken as a starting point for the comparison with Paul to which, however, the third element is added, the Jewish texts of the Second Temple period. These include the Old Testament but also The Book of Enoch, The Book of Jubilees, Qumran, The Testaments of the Twelve Patriarchs, The Psalms of Solomon, Philo of Alexandria, Flavius Josephus, LAB, Joseph and Aseneth, 4 Book of Ezra and 2 Book of Baruch. Such a rich comparative material contributes to the novelty of the book and enables the reader to discover both the similarities and differences between Paul, Greco-Roman and Jewish authors. The study analyzes Romans 8 in its rhetorical context and brings to light the novelty of the Pauline view of the Spirit. The apostle portrays it in its primary cognitive-ethical and communitarian function of making the believers similar to Christ and inculcating in them the Lord's mindset and attitudes. Paul presents the Spirit as dwelling within a person, similarly to God inhabiting the Jerusalem temple, and as the mediator of the resurrected life. In the original Pauline take the Spirit enables a close union between God and human beings in which the latter keep their freedom and distinctive personal traits.

There is no doubt that Jerusalem in the Bible is a city of great historical and theological significance. However, many modern readers are unaware that authors writing in Greek used its two names, Ierousalem and Heriosolyma. Among the few who used both names simultaneously is Luke the Evangelist. Commentators of this onomastic phenomenon have tried to explain this fact in various ways, referring to Luke's literary and theological choices or denying its meaning altogether. Krzysztof Mielcarek's monograph proposes a new view and explanation of this phenomenon in a theological-historical key. In his opinion, Luke's choices may be underpinned by his deep immersion in the world and terminological richness of the Septuagint, as well as important historical events that influenced the perception of the Holy City by the Hellenistic Jewish community and later also by the early Christians.

King Manasseh of Judah is one of the most intriguing characters in the Bible. 2 Kings presents him as the wickedest of monarchs. In 2Kgs 24:3-4, he is accused of having provoked God to destroy Judah on account of the innocent blood he had shed in Jerusalem (cf. 2Kgs 21:16). In his study Krzysztof Kinowski investigates this accusation, viewing it against the biblical and ancient Near East backgrounds, and casts a new light upon Manasseh's role in the fall of Jerusalem. The mention of bloodshed in this affair appears to be the outcome of a process of scapegoating of Manasseh, ongoing in 2 Kings and reflecting both the legal and the cultic paradigms governing the biblical historiography. The link between Manasseh's bloodshed and the destruction of Judah on account of the cultic land's blood-defilement points towards a group of priestly scribes involved in the production of the 2Kgs 21 and 24 narratives. This assumption lies behind the scholarly discussion about the Priestly-like strata and priestly touches in the Books of Kings.

The book is aimed at deepening of the understanding of the issues concerning the problem of anti-Judaism of the Gospel of John in the historical, sociological, exegetical and theological dimensions.

There are five marked quotations from Psalms in the Gospel of Matthew. These are: (1) Ps 91:1-12 in Matt 4:6; (2) Ps 78:2 in Matt 13:35; (3) Ps 8:3 in Matt 21:16; (4) Ps 118:22-23 in Matt 21:42; and (5) Ps 110:1 in Matt 22:44. Piotr Herok argues that the investigated texts are related to each other not only by the presence of the introductory formulas, making clear that a given citation comes from Scripture, but also through mutual thematic convergence, concerning in various degrees king David, the temple, and the theme of Jesus' identity. Thanks to the new literary context, in which the quotations are embedded, Matthew reinterprets them significantly while giving them a new dimension clearly distinguishing them from the rest of the psalm quotations found in his work. This aims at presenting Jesus as not only the Son of David, but first of all the Son of God.