Przeglądaj wg Autor "Witczyk, Henryk"

Teraz wyświetlane 1 - 20 z 45

Arcykapłan Nowego Przymierza – ukrzyżowany i zmartwychwstały Chrystus (Hbr 1, 5-2, 18)
Witczyk, Henryk (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
The author analyzes the transformation of the most ancient Christian tradition, the transformation described in the Letter to the Hebrews. It consists in the fact that the death and resurrection of Jesus are a consecration of the High Pries of the New Covenant. The crucified and resurrected Christ is an anti-type of the High Priest of the Old Covenant. A High Priest is a Mediator and Leader who may not only show the way to the House of the Father. As the only-begotten Son of God He has the right to usher others into it (cf. J 14, 6-9). Through His passion and death Jesus had been transformed and became the perfect High Priest. Thus ’’made perfect” (Heb 2, 10), that is, crucified and resurrected Jesus, was made the Head of people and their Leader to salvation. In other words, God made Him the High Priest. The passion and death of Jesus were in fact an exceptional and unique kind of consecrating the High Priest of the New Covenant.
Artur Malina, Chrzest Jezusa w czterech Ewangeliach. Studium narracji i teologii, Katowice: Księgarnia św. Jacka 2007, ss. 412.
Witczyk, Henryk (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
Biblia o rodzinie, red. Gabriel Witaszek CSSR, Lublin: RW KUL 1995 ss. 135.
Witczyk, Henryk (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1997)
Bóg jako Ojciec Jezusa (J 10, 22-42)
Witczyk, Henryk (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
The most essential truth about Jesus Christ revealed in the fourth Gospel is about the bond between Him and God the Father. How should we understand the fatherhood of God in relation to Jesus? St. John describes it most clearly in three formulations (10, 30, 36, 38f). The first of them („The Father and I are one”, 1. 30) points to the unity of action. Jesus’ action contains the action of God the Father; it concerns people, especially the believers. At the same time it is unity in their victory over evil. Owing to “being one” with the Father, Jesus participates in the “Glory” and in the “Name” of God. The second formulation (“the Father is in me and I am in the Father” - 1. 38) expresses the idea of mutual, permanent, complete and eschatological presence: Jesus is in the Father and the Father in Jesus. Simultaneously the formulation unveils the relationship of love (the mutual devotion: The Father to Jesus and Jesus to the Father), and the relationship of dynamic cognition. Eventually, the third sentence is saying about "the one whom the Father has consecrated and sent into the world” (1. 36) reveals the truth about Jesus as a new Temple, the sphere of God's constant presence among the People of the Covenant. Jesus Christ brings into the world Presence which is in Him, which is the source of the salvation of the world.
Bóg jest światłością – co to znaczy?
Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2016)
Bóg nieskory do gniewu ‒ bogaty w miłosierdzie (Ps 103)
Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2003)
In Psalm 103, God is portrayed as full of mercy, slow to anger. The author asks himself: how can one conciliate the picture of God who in His mercy heals the sinner with the image of God who is angry. The author analyzes several ways in which God's mercy is revealed in relation to the sinner and various forms of sin. Mercy means God's way ofleading man away from evil, from the sin of pride, and particularly idolatry. Sins, which destroy man and tear him away from God arouse anger in God. The author proves that God, in showing mercy to man who realizes the effects of his sins and calls to Him, removes in this way the cause of His anger. There are two images of God in Psalm 103 and in other Old Testament texts which are not in contradiction: a God of mercy and a God of anger. However, they should be seen dynamically: anger invokes mercy, which is always possible then, when man turns to God, who is God of the Covenant.
Co nam mówi opowiadanie o początku świata i człowieka (Rdz 1-3)
Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)
Czemu służy „gniew” Boga?
Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2018)
Czyj jest Kościół?
Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)
Czym jest natchnienie Pisma Świętego, Prawda i Zbawienie? W odpowiedzi Sławomirowi Zatwardnickiemu
Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
Artykuł jest odpowiedzią na recenzję monografii Natchnienie. Prawda. Zbawienie (2020). Recenzent, Sławomir Zatwardnicki, stawia w niej pytania, które domagają się odpowiedzi. Najważniejsze dotyczy tego, na czym polega novum w rozumieniu natchnienia Pisma Świętego. Autor artykułu podkreśla, że jakkolwiek w dokumencie Papieskiej Komisji Biblijnej Natchnienie i prawda Pisma Świętego (2014) analizowane są różne modele komunikacji Boga z wybranymi ludźmi (autorami ksiąg), to ukazują one różne aspekty jednego procesu. Ma on swój etap kulminacyjny w osobie i działalności (słowach i czynach) Syna Bożego, który stał się człowiekiem, w którym trwale pozostawał Duch Święty. Stąd też najważniejszym rysem natchnienia biblijnego jest wymiar chrystologiczno-pneumatologiczny. W nim znajdują swe wypełnienie wcześniejsze formy objawicielskiej komunikacji Boga z ludźmi. Z kolei w odpowiedzi na pytanie o sakramentalny charakter Słowa Bożego autor artykułu wyjaśnia, że jest ono wręcz pra-sakramentem. Słowo to ma moc zbawczą własną: jest nie tylko natchnione przez Ducha Świętego, ale tchnie Duchem Świętym, wnosi Go do ludzkich wnętrz. Wreszcie pokazuje, na czym polega organiczny związek między natchnieniem, Prawdą i Zbawieniem. Natchnione Pismo Święte uobecnia dla człowieka Chrystusa, który jest Prawdą (Synem Bożym w nierozerwalnej więzi z Ojcem) i Zbawicielem.
Czym jest pokój?
Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2016)
Diakoni w Kościele apostolskim
Witczyk, Henryk (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Dlaczego Chrystusowe przymierze jest „nowe”?
Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2003)
Dlaczego Ewangelia?
Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2002)
Duch Święty ‒ upajający napój chrześcijan
Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2003)
Eucharystia ‒ sakrament zbawienia dla wielu
Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2002)
Gniew Boga jak gniew człowieka?
Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2018)
„Godzina” Jezusa ‒ ofiara zbawczej męki, śmierci i zmartwychwstania
Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2005)
In che modo i Salmi provengono da Dio?
Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2011)
The content of the Psalms bears witness to how they are related to and come from God. The Psalms describe different aspects of human experience, such as personal or collective experience of salvation, prophetic word pronounced in the sanctuary, rereading of the old prophecies, sapiential tradition. The psalmists express their various types of religious experience in the context of individual or communal encounter with God, but eventually this experience advances within the history that is guided by the God of the Exodus and of the covenant.
Jezus przynosi Ewangelię Samarii (J 4,1-42)
Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2006)
Jesus, speaking with the Samaritan woman, and next with the inhabitants of Samaria, fulfills the "work" which he received from his Father to accomplish. In its essence it is a work of revelation and is done giving people "the gift of God" on which are based the gift of the Gospel (Truth) and gift of the Holy Spirit (Spirit of Truth). Accepting these two gifts of God from Jesus changes the person and life of the Samaritan woman and the inhabitants of Samaria. Jesus fulfills the work of revelation, on which the salvation of the world depends, not only in Judea and Galilee, but also among Samaritans, the inheritants of the old kingdom of Israel, who due to difficult historical experiences became the followers of a syncretic religion. In reality they did not cease to follow the patriarch Jacob and worship the only God on mount Garizim, however through orthodox believers of Judaism they were considered separated from God and His blessings heralding final salvation due to their mingling of the revealed religion with cults brought in over the ages from Baby lon. Jesus Himself challenged them to hecorne followers of the authentic, new religion ‒ "in the Spirit and in Truth." The author of the fourth Gospel teaches that Jesus "bad to" go through Samaria, because in the saving plan of God it was to be that He first meet with the Samaritan woman, and next with the town's inhabitants. They are also called by God to be able to discover in Jesus the "Savior of the world." God, who sent Jesus into the world, is not only God of Israel, although ,,salvation bas its beginning from the Jews." God, the Father of Jesus, is also Father of all peoples, beginning with orthodox Israel upholding forages faith in Him as the Only God. Turning to all the nations of the earth with His gifts, God, the Father of Jesus, begins with those who not only geographically but primarily through salvation history are closest to Israel ‒ from the Samaritans.