Roczniki Teologiczno-Kanoniczne, 1980, T. 27, z. 3

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Przeglądaj Roczniki Teologiczno-Kanoniczne, 1980, T. 27, z. 3 wg Temat "Biblia"

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    Fundamentalne zobowiązania moralne Izraela w ramach etyki przymierza
    Nagórny, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)
    The starting point for the present considerations is the statement that the etics of Covenant in the Old Testament is responsive in its character. After showing the obligation for accepting God’s summons, the present author formulates the question about the nature of the fundamental moral attitude of Israel which should be realized as a part of Covenant. Basing on the comparison between the structure of the biblical Covenant and formula of other treaties existing in the Ancient Near East, we can limit the answer to this question to the analysis of various ways of expressing the so called „fundamental (main) commandment”. According to the present author, this commandment referred to the attitude of a man toward God. It demanded the exclusive affilation to God, obeying Him and called for the attitude of love and fear towards Him. It also called far the closeness to God and for following Him in His ways. It has been stressed that the proper understanding of this fundamental attitude in the etics of Covenant defends it from the objection of legalism as the sole observation of law did not express the idea behind it. It is also impossible to understand all the detailed rules of the law in a proper way without looking at it from the perspective of this fundamental obligation.
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    Miejsce i rola bojaźni Bożej (φόβοϛ) na drodze dążenia do doskonałości chrześcijańskiej według Klemensa Aleksandryjskiego
    Drączkowski, Franciszek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)
    In his polemics with the anitinomiste, Clement of Alexandria defending the value of the fear of Goid, defined its rational character and high dignity (resulting from the relation of adoration and love, which exists between God, a good Father, and the redeemed people – God’s children); he also pointed to the important function which the fear of God has at the beginning of the process of Christian perfection as a factor keeping one back from the evil and as an indispensable stage on one’s way to achieving other merits. Approving of the objective value land educational qualities of the fear of God, at the same time be perceived its imperfection: the inability to completely remove the evil and unskillfulness in bringing one to the complete good. Referring to the teachings of St. John he stresse the fact, that as the perfection progresses, the meaning of the fear of God is gradually diminished, proportionally to the growth of agape, since „fear does not exist in love, but perfect love throws fear away from it” (1 John 4,18).