Studia Theologica Varsaviensia, 1980, R. 18, nr 2
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Przeglądaj Studia Theologica Varsaviensia, 1980, R. 18, nr 2 wg Temat "Bible"
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Pozycja Alejandro Diez Macho M.S.C., Indissolubilidad del matrimonio y divorcio en la Biblia. La sexualidad en la Biblia (Editiones Fe Catholica) Madrid 1978, stron 346.Łach, Jan (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1980)Pozycja Modlitwa współczesnych chrześcijanSteczek, Bogusław (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1980)Pozycja Novum Testamentum graece post Eberhard Nestle et Erwin Nestle communiter ediderunt Kurt Aland Matthew Black Carlo M. Martini Bruce M. Metzger Allen Wikgren. Apparatum criticum recensuerunt et editionem novis curis elaboraverunt Kurt Aland et Barbara Aland una cum Instituto studiorum textus Novi Testamenti Monasteriensi. Deutsche Bibelstiftung Stuttgart (26. neu bearbeitete Auflage) 1979, stron 78+779+5 nlb.Łach, Jan (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1980)Pozycja Redakcyjne cele ewangelistów w Łk 19, 28-40 i J 12, 12-19Bartnicki, Roman (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1980)Luke’s Gospel has more common elements with John’s Gospel than the other two Gospels. For example, this is true of the pericopes about the entry of Jesus into Jerusalem . Common to Luke and John are the connection of the crowd’s acclamation with the miracles of Jesus, the title of king for Jesus and the denunciation of the Pharisees’ negative attitude towards him. But there are also differences between Luke and John. Analysis of the fragments, especially of the details given only by Luke and John, excludes the possibility of their direct literary dependence. Their convergence may be explained by the fact that Luke and John described the same event and wanted to stress the same them a, but developed it in different ways. Luke presents Jesus as a king, whose entry into Jerusalem gave great joy to his followers but also an opportunity to display the hypocrisy of his enemies. Luke doesn’t define exactly whose king Jesus is. Yet since his Gospel has an universal character, we may assume that he presents Jesus as the king of all men. John presents Jesus as a king too, but in his Gospel Jesus is the king of Israel. He is the king of peace, whose entry reinforces his followers’ faith and deepens his enemies’ disbelief and anxiety. The king coming into Jerusalem is symbolically described by John as having already risen from the dead, as the Lord of life and as the conqueror of death.