Verbum Vitae

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

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Boże Miłosierdzie jako źródło chrześcijańskiego nonkonformizmu (Rz 12,1-2[8])
Gieniusz, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2003)
The article discusses the eontent of Rm 12,1-8 and its function in the entire argument of the Letter to Romans. It argues that the first two verses of the passage (Rom 12: 1-2) offer under the headline of God's mercy a summary of the previous theological content of the Letter (chs. 1-11) and at the same time serve as a foundation (propositio) for all the moral teaching of the subsequent chapters, while vv. 3-8 present the first practical example of the response to God's mercy in the internal life of a Christian community. The paradoxical and, according to the human standards, incomprehensible logic of God's merciful ways in dealing with humanity turns out to be both the source and the paradigm of any Christian moral life. His mercy, in fact, enables and calls believers to serve God "logically", i.e. to present themselves as a Iiving sacrifice and ,,not to be conforned to this world".
Nadzieja dla niewinnie cierpiącego stworzenia (Rz 8, 19-22)
Gieniusz, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2006)
Spotkanie ze Zmartwychwstałym jako podstawa Pawłowej misji do Żydów i pogan
Gieniusz, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2002)
Jesus our Lord, Christ and Jesus Christ, Son of God is the only subject respectively of vision, of appearance and of revelation in Paul’s descriptions of the experience which gave birth to his Christian life (cf. Ga 1,11-17; 1 Cor 15,8-10; 1 Cor 9,1-2). The meeting with the Risen Christ, at the same time the moment of Paul s call and of his new creation, is also the starting point of the Apostle’s theological reflection. Moreover, the presence of Christ in Paul (or of Paul in Christ: see the interchangeability of the expression in Rm 6,11 and Ga 2,10), inaugurated in this meeting, is also a basic if not unique marrow of all his subsequent life. This meeting has a fundamental value not only with regard to Paul’s religious life and to the shape of his theology. It constitutes also the pith and the form of his apostolic mission. In fact, for the Apostle to the Nations the proclamation of the Gospel never means only to talk about Christ. Evangelisation for him consists first of all in offering for all those to whom he was sent an occasion to meet the Risen One and to experience their own Damascus, an experience in which the Risen Lord can be seen, touched and listened especially in the one who proclaims the good news because he became so absorbed by Christ that reveals Son of God in himself (cf. Ga 2,10).

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