Verbum Vitae, 2010, T. 18
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Przeglądaj Verbum Vitae, 2010, T. 18 wg Temat "biblical exegesis"
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Pozycja Boża miłość w procesie karcenia grzeszników w Mdr 11,21-12,2Zieliński, Marcin (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)Pozycja Jakub i Ezaw: struktura narracyjna przebaczenia i jej egzystencjalne implikacje (Rdz 32,4-33,20)Pawłowski, Zdzisław (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)The text shows how complex and bard to put into action the problem of forgiveness is. For it involves not only a chain of meaningful events, in which a conflict between the two characters arises and moves on, but also their life story, social status and political position. The most important fact is that its final outcome in terms of mutual reconciliation is impossible to achieve without a number of God's interventions in the conduct of both sides.Pozycja JHWH- Bóg, który przebacza, gdyż jest miłosierny (Wj 34,5-7)Lemański, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)Pozycja Przebaczenie w zbawczym dziele Jezusa Chrystusa według św. PawłaStasiak, Sławomir (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)Pozycja Psalmy szkołą Bożego przebaczeniaTułodziecki, Tomasz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)Pozycja Wspólnota pojednana z Bogiem w Jezusie Chrystusie ‒ Nowej ŚwiątyniTomaszewski, Tomasz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)Pozycja Wykluczenie ze wspólnoty wierzących w świetle 1 Kor 5,5Muszytowska, Dorota (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)The analysis of the controversial formula of exclusion from the community of believers that we find in 1 Cor 5,5 leads above all to the conclusion that this recommendation can be treated as a rule of how a community should act in these kind of situation. Paul alludes to the real case of an incestuous relation of a member of the Church in Corinth. This behavior is judged as being harmful not only to those who are engaged in it but bas a social dimension as wen and injures the whole community of believers that is no longer credible. Consequently, the community that is not credible is not able to give witness to Jesus Christ. The rhetorical perspective prompts us to broaden this single recommendation on all the cases of overt evil in the community. The status of the act is evident. What Paul is trying to correct is the luck of any reaction of the community on the evil that spreads in it. The Apostle recommends the community to formally exclude the guilty person. It is to be seen as a firm objection against evil and it is motivated by the care for the spiritual well being of both parts. The community should hope that the sinner change his attitude and thus will obtain salvation when the day of the Lord comes.