Roczniki Teologiczne, 1991-1992, T. 38-39, z. 1

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Akcenty ekologiczne w opisie potopu Rdz 6-9
Stachowiak, Lech (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)
Berît 'ôlām w wyroczniach proroków niewoli
Szwarc, Urszula (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)
The paper is an analysis of the oracle in Ezek 16, 60-61a; 37, 26; Is 55, 3; 61, 8. It allows to slate that the prophets of the time of the Babylonian slavery basically took the concept “everlasting covenant” to mean a new covenant between God and Israel. As a result of this Jahve will for ever live among His people. The nation will be internally and spiritually transformed, so that they will never be unfaithful to their God.
Charyzmat paraklezy
Gryziec, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)
Eschatologiczne wylanie Ducha w Iz 32, 15-20
Ordon, Hubert (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)
Mały atlas biblijny. Lublin 1990 ss. 32. Encyklopedia biblijna ilustrowana 10. Redakcja Wydawnictw KUL.
Pisarek, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)
Pokój Boży w pismach natchnionych Starego Testamentu
Homerski, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)
The „peace of God” does not occur in the books of the Old Testament. Though the idea of the peace of God is very vivid in them. One should not look for it in the semantic field of the word „shalom” but in the context of those hagiographie texts, especially those written by prophets, in which there appears the word „shalom” and in those oracles which deal with the idea of peace, though the very word „peace” does not turn up. The peace of God is God's gift which man cannot give to himself or work out. This means those spiritual goods thanks to which man (both as an individual and society) is in total harmony with God and creature.
„Przyjdź królestwo Twoje!”
Langkammer, Hugolin (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)
Świętość małżeństwa w rozumieniu Malachiasza. Analiza egzegetyczno-teologiczna perykopy Ml 2, 10-16
Maciej, Gabriela (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)
The purpose of the article is an analysis of a pericope Ml 2, 10-16 with special regard to a teaching about marriage, which is contained in the pericope. Three principal problems are discussed: literary gender (I), exegetical analysis which helps to lay down fundamental ideas of the pericope as follows: (a) marriage as a convenant, (b) God as a witness of the covenant, (c) Israelite wife as: “wife of youth”, “partner for life”, “wife of covenant” (II) and theological conclusions concerning these ideas (III). The pericope 2,10-16 consists of two parts: w. 10-12 concern a problem of intermarriages and w. 13-16 – a problem of divorces. Marriages with pagan women are called by prophet Malachi „an abomination” Such marriages are acts, which insult a covenant with God and profane a temple, which is a “holiness” beloved by God. Malachi calls pagan wives “daughters of foreign gods” and underlines in this way a guilt of Israelite husbands, pointing to close connection of these women with false gods. Men, who don't care about it, marrying pagan women in spite of everything will be punished by deprivation of certain rights within community they betrayed. They will be put away from social and religious life and won't be able to make atonement with any kind of offerings, because they will not even have the right to offer sacrifices to God. In the same radical way the prophet condemns divorces. He stresses a fact that Israelite wives were divorced without their own guilt and opposes them to “daughters of foreign gods”, calling them: “wives of youth”, “partners for life” and “wives of covenant” This first marital union have had a great value, for God himself was its witness. The prophet defends abandoned wives, condemns unfaithful husbands and warns of such proceeding, which hits holinees of a marital convenant.

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