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Błogosławieni, którzy są wezwani na ucztę godów Baranka (Ap 19,9). Kościół w Księdze Apokalipsy
Popielewski, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)
The Church, gathered by liturgy, is a community of suffering (cf. 1.9). The time of the origin of the Revelation was the time when Domitian was ruling. He was not a bloodthirsty persecutor of Christians, yet he was ruthless when faced with lack of respect to himself or his position, and to the state as well. The overall atmosphere of tension and danger felt throughout the Revelation, are all connected with the conflict between the Churches of Asia Minor and the Roman Empire. Accusations of Christians from pagans and Jews partially illustrate this conflict. The community gathered in the Day of the Lord is aware of the presence of the Risen Lord. As the people of the New Covenant in his blood, they praise the Lamb’s love in a liturgical celebration and they recognize their calling as βασιλϵία ι‛ϵρϵῐς to God (1.6). The gathered Church is the community summoned to obey the Word and pass it on. Proclamation and meditation on the Word reveals God’s Mysterium manifested in Christ the Lamb. Christ gathers the community and stands in the center of the Church as the one who speaks. His word penetrates as a double-edged sword and purifies the Church. Gathered around the Risen Lord, who is present in the power and majesty of God, the Church perceives itself as a community called to share the eternal liturgy of the New Jerusalem, in which the temple is the Lord God Almighty and the Lamb (21.22). At the same time as the earth is being liberated from evil, the preparation of the People of the Covenant for the eternal wedding is being carried out. The People of the Covenant, prepared by the Lamb, pass through the history towards the celebration of the eternal wedding in the common and universal Kingdom of God. Sincere Love of God to his people, described by the prophets, is totally fulfilled in the Lamb’s love, who calls the People of the Covenant his Bride Spouse and leads them to God’s Kingdom.
“Jesus’ school” in the light of biblical theology of vocation
Popielewski, Wojciech (Papieski Wydział Teologiczny we Wrocławiu, 2008)
Powołanie i formacja uczniów są ściśle związane z działalnością Jezusa. Jedną z pierwszych Jego czynności jest wezwanie uczniów (Mk 1,16-20); z kolei ich przebywanie z Mistrzem, wspólnota losu, wchodzenie w Jego tajemnicę odbywa się w ramach swoistej szkoły, szkoły Jezusa. W niej dokonuje się formacja uczniów, która ma prowadzić z jednej strony do stopniowego odkrywania tożsamości Pana, z drugiej zaś ma pozwolić uczniowi odkryć własną tożsamość. Szczególnym zapisem formacji w takiej szkole jest zapis Ewangelii Marka 8,27-10,52. To swoista szkoła w drodze, Jezus zmierza ku Jerozolimie wprowadzając uczniów w tajemnicę własnego losu i pozwalając im wchodzić w nią na trzech etapach: od odkrycia wyjątkowości Jezusa, poprzez wejście w tajemnicę paschalną, stanowiącą o istocie tej wyjątkowości aż po zjednoczenie z Mistrzem. Szkołą Jezusa prowadzi uczniów do pełnej wspólnoty losu. Spoglądając na to zagadnienie w szerszej perspektywie biblijnej odkrywamy, że powołania i kształtowanie ucznia przed wysłaniem go z misją jest elementem konstytutywnym całej historii zbawienia, która jest w pewnym sensie historią powołań, historią powołanych. Wezwani i ukształtowani przez Boga, będą przewodnikami Jego ludu. Kiedy Jezus powołuje swych uczniów, otwiera zatem kolejny etap tej samej historii: historii powołań, która będzie dalszym ciągiem wielkiej, biblijnej szkoły Boga.
„Kościół domem budowanym przez miłość (por. 1 Kor 8,1)”. Sprawozdanie z wiosennego sympozjum biblijnego Instytutu Nauk Biblijnych KUL
Popielewski, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2013)
Między kruchością a wielkością człowieka. Refleksja Syracha nad tajemnicą ludzkiego istnienia
Popielewski, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2009)
Prorocka lektura historii
Popielewski, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2009)
Rola Chrystusa ‒ „Słowa Boga” w Kościele i świecie (Ap 19,13)
Popielewski, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2005)
Rozgniewały się narody (Ap 11, 18)
Popielewski, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2006)
The time of the origin of the Revelation was the time when Domitian was ruling. He was not a bloodthirsty persecutor of Christians, yet he was ruthless when faced with lack of respect to bimself or his position, and to the state as well. Historical sources mention two facts connected to the Church situation coming from the time of the Revelation's origin. On the one hand, there were no regular persecutions against the Church. On the other hand, John's exile to Patmos (1.9), Antipas's death (2.13) and the overall atmosphere of tension and danger felt throughout the Revelation, are all connected with the conflict between the Churches of Asia Minor and the Roman Empire. Aside from the Church ‒ the people called to worship real God ‒ the Revelation depicts the anti-church that do not praise God, but instead it worships the dragon (13.4) and the beast (cf. 13.12) and what is more it loathes God worshippers, spilling their blood. The Famous Prostitute is the last link of the satanic system directed against God. The eternal war between Satan and God lasts throughout the history. The Revelation demonstrates that there is God ‒ the Lamb and those with a seal on their foreheads (cf. 7.3), but also there is Satan ‒ Beast and those with his mark placed (13.16). Satan then does not act alone. He penetrates human structures and makes use of them. The Revelation reveals the order in which subsequent elements of satanic structure are enterlog the histoncal arena. Firstly, Satan rises up against God, and unable to defeat bim, turns against the Woman-Church and the rest of her descendants (Rev 12). Afterwards, the Beast, equipped with Satan's power, and the False Prophet emerge (Rev 13). Lastly, arises the Famous Prostitute, a woman sitting on a red beast (17.3). The woman is drunk with the blood of God's people and the blood of those who [ ... ] were loyal to Jesus (17.6). She is the Devil's surrogate and his deeds are manifested in her. The ruin of Prostitute is an indication and a waming of a definite downfall of other links of that ungodly system. When the Famous Prostitute has died, the Beast and the False Prophet will perish (19.20), and after that the Devil himself (20.10). Christians of the turn of the first century regard these words as a portent of the downfall of Rome (Babylon ‒ the Famous Prostitute), and the whole empire (the Beast) with its religious propaganda (the False Prophet) and finally as a promise ofthe downfall of Satan ‒ the creator ofthis idolatrous system. The liturgy of God's victory over Babylon hecomes the celebration of the prophesy of exterminating evil at its source. Joyful tone of the Great Doxology follows from the fact that judgement over Babylon reveals, in the first place, who God is. God comes over to judge as an Almighty Saviour. He gives judgement at the time that he has prearranged himself. The martyrs entrust God with the revenge for their spilled blood (6.10). God dresses them up in garments of glory but the judgement is not given straight away. The period between God's intervention and the martyr's calling will be a little while longer (cf. 6.11), a little longer in his perception. God is not indifferent to the martyr's calls. The time is to come when he finds the blood of all those who have been killed on earth (18.24), and when he judges those who are responsible for spilling their blood.
Słowo Boże konieczne w drodze do szczęścia
Popielewski, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2002)
Zawierzyć życie Bogu ‒ wiara Hioba i Koheleta
Popielewski, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)
Zbawieni przez miłość Baranka (Ap 1,5b-6)
Popielewski, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2002)