Verbum Vitae, 2004, T. 6

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Teraz wyświetlane 1 - 12 z 12

Abraham ‒ początek nowej wspólnoty (Rdz 12,1-4a)
Lemański, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)
Błogosławieni, którzy są wezwani na ucztę godów Baranka (Ap 19,9). Kościół w Księdze Apokalipsy
Popielewski, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)
The Church, gathered by liturgy, is a community of suffering (cf. 1.9). The time of the origin of the Revelation was the time when Domitian was ruling. He was not a bloodthirsty persecutor of Christians, yet he was ruthless when faced with lack of respect to himself or his position, and to the state as well. The overall atmosphere of tension and danger felt throughout the Revelation, are all connected with the conflict between the Churches of Asia Minor and the Roman Empire. Accusations of Christians from pagans and Jews partially illustrate this conflict. The community gathered in the Day of the Lord is aware of the presence of the Risen Lord. As the people of the New Covenant in his blood, they praise the Lamb’s love in a liturgical celebration and they recognize their calling as βασιλϵία ι‛ϵρϵῐς to God (1.6). The gathered Church is the community summoned to obey the Word and pass it on. Proclamation and meditation on the Word reveals God’s Mysterium manifested in Christ the Lamb. Christ gathers the community and stands in the center of the Church as the one who speaks. His word penetrates as a double-edged sword and purifies the Church. Gathered around the Risen Lord, who is present in the power and majesty of God, the Church perceives itself as a community called to share the eternal liturgy of the New Jerusalem, in which the temple is the Lord God Almighty and the Lamb (21.22). At the same time as the earth is being liberated from evil, the preparation of the People of the Covenant for the eternal wedding is being carried out. The People of the Covenant, prepared by the Lamb, pass through the history towards the celebration of the eternal wedding in the common and universal Kingdom of God. Sincere Love of God to his people, described by the prophets, is totally fulfilled in the Lamb’s love, who calls the People of the Covenant his Bride Spouse and leads them to God’s Kingdom.
Co nam mówi opowiadanie o początku świata i człowieka (Rdz 1-3)
Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)
Czego oczekiwał pierwotny Kościół?
Pikor, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)
Czyj jest Kościół?
Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)
Kościół jako ikona Ciała Chrystusa w Pierwszym Liście do Koryntian
Adamczewski, Bartosz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)
Paul’s imagery of the Body of Christ as a description of the Church differs from its plausible hellenistic parallels, among other things, in bringing into prominence the weaker, shameful members of the Body (1 Cor 12:22-24). They are considered necessary for the Body not primarily because of the importance of their function for the whole, but because of their particular role in revealing the paradox of Christ’s weakness leading to glory (cf. 1 Cor 1-4). The Church can be, therefore, considered not only the place of Christ’s salvific presence and activity, but also an icon of the Body of Christ: crucified and glorified. This christomorphic image should be recognized and enacted by the Church herself particularly in celebrating the liturgy of the Eucharist.
Kościół jako rzeczywistość wieczna w doktrynie Orygenesa
Szram, Mariusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)
In Origen’s theological research, the term Church has a very wide meaning, which conveys the framework of the earthly religious institution and the community of believers. In its fundamental sense, it means the family of all rational beings created by God and His works relating to the history of angels and people. According to this Alexandrian, God created beings gifted with rational thinking, to make up one community closely bonded with Him, meaning the Church understood in a broad sense. There turned out to be an impediment to achieving this eternal plan of God because of the incorrectly used gift of free will by rational beings. The fall through sin caused a breakdown of the first heavenly and earthly Church, and at the same time initiated the long process of a return to the original state of harmony. It is divided into two stages: the Old Testament Church and the Church of Christ. The later, being the fullest manifestation of the community of united people by God in the annals of the visible world, does not have a status as the ultimate Church and only comprises an image of the eschatological reality. There will be a bringing together of the heavenly Church with the earthly Church and a complete union of rational beings with Christ. The Church understood in this way crosses the limits of the present time and becomes an everlasting reality, prepared in the preexistence and also having a continuation and fulfillment in eschatology. It is not eternity understood in an absolute way, pertaining only to God, but in the sense of a lengthy continuation which had a beginning but does not have an end. Origen’s ecclesiology was formed in a climate of ancient Greek philosophy, under the strong influence of Platonic teaching on the preexistence of the soul and the Platonic-stoic theory of the wandering of worlds, which was a normal phenomenon in the Alexandrian environment at the turn of the II and III centuries. Despite such a dependency on erroneous philosophical theories and certain logical inconsistencies, Origen's concept of the eternal Church on many essential points turned out to be an inspiration for later Catholic ecclesiology, particularly in her ecumenical and mystical tendencies. It presents all of humanity as chosen from the beginning by God and called to be His Church. It acknowledges Christ as the foundation and Bridegroom not only of the Christian Church instituted by His incarnation, but the entire community of people for whom this Church of Christ is the visible sacramental sign and invitation to return to unity with God. It is proof that the world was created for Church which does not pass away but grows and changes, in order to finally become the perfect coronation of works as the only family under Christ as the Head, and through Him the Father of the universe.
Modlitwa Jezusa i Kościoła za Piotra (Łk 22,31-32)
Oktaba, Piotr (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)
The undertaken analysis of Lk 22,31-32 (in relation to Lk 9,28-36 and Acts 12,1-17) allowed us to perceive Peter, who is an example of intercessory prayer, meaning the unceasing and effective prayer of Christ for him (and all of his successors). This prayer, joined with the prayer of the Church, saves Peter (as well as every Christian), assists in his conversion and brings him back to the community. Peter felt the prayers of Christ and the Church, he gave witness to it, and in this way strengthened the faith of his brothers. Peter is a clear sign of the presence of Jesus in the Church the strength of His intercessory prayer.
„Nie tak ma być wśród was” (Mk 10,43). Model pierwszeństwa w Kościele
Malina, Artur (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)
Od więzów krwi do wspólnoty wiary. Narracyjna analiza procesu budowania wspólnoty (Rdz 37-50)
Pawłowski, Zdzisław (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)
It is not by means of the theological system or theory that we come to know Israel's identity. It is expressed rather in and through stories. They tell us not so much about its past as about the events which have made the people of Israel a covenantal community. The Joseph narrative in Genesis 37-50 has a special significance in this context because it presents a family as a foundation and prototype of the community Israel has become at the foot of Mount Sinai. A narrative analysis of Gen 37-50 has demostrated that in a process of building up a community a set of rules operates: an ability to acknowledge one's wrongdoings against others, a concern for the weak and vulnerable, a willingness to stand surety for another, and finely a readiness to allow experiences and sufferings of others to get entangled in one's own history of life.
Przejście przez morze ‒ aktywna obecność Boga kreująca Izrael (Wj 13,17‒14,31)
Dziadosz, Dariusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)
Tożsamość Izraela w świetle przymierza synajskiego (Wj 19,3-8)
Pikor, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)

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