Scriptura Sacra, 2003, R. 7

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/25303

Przeglądaj

Przeglądaj Scriptura Sacra, 2003, R. 7 wg Autor "Ormanty, Stanisław"

Wpisz kilka pierwszych liter i kliknij przycisk przeglądania
Teraz wyświetlane 1 - 2 z 2
  • Miniatura
    Pozycja
    Ozeasz wobec idolatrii
    Ormanty, Stanisław (Wydział Teologiczny Uniwersytetu Opolskiego, 2003)
    The historical background in which the prophet Hosea found himself is presented first. It is the final years of the reign of the Hebrew king Jeroboam II (782-753), after whom will reign eight more kings. In Israel, the cult of the Canaanite god Baal is spreading. God, through the prophet Hosea, reminds people of the only true love. This love is He himself. To do this, Hosea uses very clear images which show that love is the criteria of God’s work. Love is presented in bold anthropomorphisms as the jealous want of total engagement without doubts or compromises (Hosea 4,1; 6,6). The predicted judgment is a lesson that is to serve the conversion of the nation. The second characteristic element of Hosea’s thought, which is also a consequence of the presented message of love, is the condemnation of paganism and idolatry. This religious idolatry consisted of honoring Baal, along with the fertility practices of the cult. Besides the religious idolatry, Hosea also speaks of political idolatry. God in the situation opens for Israel the return road through the desert as the symbol of a new beginning. In all of this, one sees God’s love ‒ God, who continually wants to protect and keep his people.
  • Miniatura
    Pozycja
    „Szukajcie mnie, a żyć będziecie” (Am 5,4b). Orędzie kary i światło nadziei w przepowiadaniu Amosa
    Ormanty, Stanisław (Wydział Teologiczny Uniwersytetu Opolskiego, 2003)
    The proclamation of the prophet Amos is shown in the light of Hebrew prophetism, in which one can see three stages. The Prophets before Amos were reformers. They accepted the existing social-religious structure of Israel and Judah, in which they saw many problems that should be corrected. From Amos on, prophets proclaim something completely different. They do not speak of the reform of existing structures, but show that the entire religious and social system is corrupt. There is a need of a total separation from that, which was. It is important to look at the situational context in which Amos found him self ‒ great riches causing social and religious decay, as well as the turning away from the Hebrew faith to pagan cults. In his prophesies, Amos uses the idea of the “Rest of Israel” and the “Day of Yahweh” as the day of judgment. In this situation, Amos gives his proclamation beginning with the punishment, that is to meet Israel. He then continues with the sign of hope, that is God’s forgiveness.