Verbum Vitae
Stały URI zbioruhttps://theo-logos.pl/handle/123456789/20932
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Pozycja Abraham ‒ początek nowej wspólnoty (Rdz 12,1-4a)Lemański, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)Pozycja Abraham. Ten, który wbrew nadziei uwierzył nadzieiPawłowski, Zdzisław (Katolicki Uniwersytet Lubelski Jana Pawła II, 2006)In this article entitled 'Abraham: the one who against hope, in hope believed' we have tried to define hope in terms of narrative transformation of Abraham's identity. Abraham as a member of a genealogical tree of Terah lived in a history and a world of his father, unable to live his own independent life (Gen 11,27-32). Only the word of God's promise (Gen 12,1-3) has been powerful enough to turn him into a new person, opened towards future. In this process hope bas been playing an indispensable role. Shaped by the promise iftransgresses every historical circumstances towards eschatological goal.Pozycja Dlaczego Abraham uwierzył Bogu (Rdz 15,6)?Lemański, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)Having seen prophesy of the Promised Land been fulfilled (Gen 12-14), Abraham experienced the faith crisis due to a lack of offspring. Yet once again he answered with trust in the Word of God, and it bas been reckoned to him for righteousness (Gen 15,6). The following chapters (Gen 16-22) present the fulfillment of the promise of heir. The faith of Abraham will come to perfection at the trial, as it is seen in Gen 22. In sucha context, words of the narrator in Gen 15,6 are the turning point in the growth of his faith.Pozycja Partykularyzm Bożych wyborów drogą do uniwersalnego celu w świetle PięcioksięguLemański, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2006)Pozycja Sprawiedliwość gotowa na miłosierdzie (Rdz 18,16-33)?Lemański, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2003)Contemporary biblical studies find it difficult to determine the date of Gen 18,16-33. Although most ofthe scholars agree that the final editor of the text must have been under a strong influence of the deuteronomistic as well as sapientiallanguage and ideas. The aim of this article is to point out a new concept of God's justice developed in the story of Abraham's discourse with God. Using the metbod of egzegetical analysis tbe author shows how the theological understanding of justice in this text developes towards the idea of charity where a small group of rightenous men (10 in number) is anabled to save a majority of siners. This new theological meaning of God's justice may be comprised somewhere between Ez 14,12-23 and Jr 5,1; Ez 22,30, finaily finds its summit in Is 53.Pozycja Starotestamentalne przymierza w interpretacji OrygenesaSłomka, Jan (Katolicki Uniwersytet Lubelski Jana Pawła II, 2003)