Verbum Vitae

Stały URI zbioruhttps://theo-logos.pl/handle/123456789/20932

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    Ewangelizacja Izraela w Liście do Efezjan
    Adamczewski, Bartosz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2002)
    According to the Letter to the Ephesians, evangelisation of Israel is not less important than evangelisation of the Gentiles. Israel, though it has been granted several privileges as the People of Covenants (Eph 2,12), is still in need of reconciliation and peace with God and with other nations (2,3.14-17). Only by accepting the gospel of Christ Israel – together with Gentile Christians – will achieve salvation (1,13) and will become new creation (2,15) living really near to God (2,13) and having access to the Father in the Spirit (2,18). All of the faithful Israelites (not only the sons of Levi) will then have the possibility of living always in direct nearness to God as holy priests of the spiritual temple of the Lord (2,19-21). Only through the gospel Israel will finally know God’s hidden „mystery” (3,3n.9) and the unsearchable richness of God’s grace (3,8) and wisdom (3,10), consisting in uniting Jewish and Gentile believers into one, reconciled community of the Body of Christ (3,6).
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    Kościół jako ikona Ciała Chrystusa w Pierwszym Liście do Koryntian
    Adamczewski, Bartosz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)
    Paul’s imagery of the Body of Christ as a description of the Church differs from its plausible hellenistic parallels, among other things, in bringing into prominence the weaker, shameful members of the Body (1 Cor 12:22-24). They are considered necessary for the Body not primarily because of the importance of their function for the whole, but because of their particular role in revealing the paradox of Christ’s weakness leading to glory (cf. 1 Cor 1-4). The Church can be, therefore, considered not only the place of Christ’s salvific presence and activity, but also an icon of the Body of Christ: crucified and glorified. This christomorphic image should be recognized and enacted by the Church herself particularly in celebrating the liturgy of the Eucharist.
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    Pan młody i przymierze oblubieńczej miłości (Mk 2, 18-22)
    Adamczewski, Bartosz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2003)
    Fragment Mk 2:18-22 consists of two originally separate units: Mk 2:18-20 and 2:20-21. Each of them plays on the OT idea of covenant, which has not been broken by human sins, but is freshly renewed by merciful God. The new covenant of spousal love established in Jesus is not only an accomplished fact, but also always a challenge and invitation to seek Jesus - physically absent, but spiritually present for His people.
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    Szczęśliwa, która uwierzyła (Łk 1,45)
    Adamczewski, Bartosz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)
    In the Gospel scene of the Visitation Luke hints at three basie aspects (or better to say: levels) of Mary's faith. The first one is the "parental" faith ofthe Virgin, believing that she has really become pregnant - the words of Elisabeth are for Mary the first elear evidence of this fact. The second aspect is the "theological" belief that Mary's Son will be the Messiah and the divine Deliverer of all the oppressed God's people. And finally, the "model" faith: all the disciples of Christ should imitate Mary's total and active obedience to the Word ofthe Lord, which can be transmitted somehow or other. All these aspects shape the Lucan picture of Mary as new Abraham of the new epoch of the history of salvation.
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    Współcierpienie Boga
    Adamczewski, Bartosz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2003)