Verbum Vitae

Stały URI zbioruhttps://theo-logos.pl/handle/123456789/20932

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Abraham ‒ początek nowej wspólnoty (Rdz 12,1-4a)
Lemański, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)
Abraham. Ten, który wbrew nadziei uwierzył nadziei
Pawłowski, 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.
Apostolska posługa pojednania (2 Kor 5,14-21)
Kręcidło, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)
The topic of reconciliation in 2 Cor 5,14-21 is inscribed in the broader context of Paul's reasoning, which is headed to the defense of his apostolic authority. The context is given by the unit 2,14-7,4 which is rhetorically and epistolary coherent (an apologetic letter). The leitmotif of the unit is the issue of Paul's identity as an apostle of Christ Jesus, as well as the nature of the apostolic service and the status of Gospel preachers. Paul delineates consecutively: sources of his apostolic authority, sufferings and hopes of apostolic life, his life as Christ's representative in performing the ministry of reconciliation. And finally he urges the addressee to accept his apostolic mission. The unit 5,14-21 is a purely theological argumentation. Paul exhibits in it his apostolic ministry against the salvific plan of God, in the perspective of the act of reconciliation of humankind with him, accomplished "in" and "through" Christ. The essence of the apostolic ministry of reconciliation, according to Paul, is the proclamation of the kerygma of salvation. The purpose of the proclamation is to actualize what was accomplished through the passion, death and resurrection of Christ, and to bring people to the reconciliation with God, so that they can become righteous/justified before God.
„Bądź wierny aż do śmierci” (Ap 2,10)
Kotecki, Dariusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2007)
„Będziemy do Niego podobni” ‒ nadzieja chrześcijan według 1 J 3,1-3
Haręzga, Stanisław (Katolicki Uniwersytet Lubelski Jana Pawła II, 2006)
Bez wyważania otwartych drzwi
Pikor, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)
Biblia czytana życiem
Pikor, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2006)
Biblia i teologia o stworzeniu
Briks, Piotr (Katolicki Uniwersytet Lubelski Jana Pawła II, 2003)
Biblia sakramentem miłości Boga i Kościoła
Bardski, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II, 2005)
In the christian antiquity the word sacrament designated any sacred sign. The Bible can be considered as a sign of the love between God and the Church. In our article we analyze the symbols created in connection with the more-than-literal interpretation ofthe Song of Songs. The different aspects of the loving relation between the Bridegroom and the Bride have been interpreted by the ancient and medieval commentators in the light of the role that the Bible plays in the relation between Jesus and the Church or Jesus and the human soul.
Biblijne przesłanie obrazu Miłosierdzia Bożego
Tronina, Antoni (Katolicki Uniwersytet Lubelski Jana Pawła II, 2003)
Biblista i historyk sztuki czytają Ewangelię
Tronina, Antoni (Katolicki Uniwersytet Lubelski Jana Pawła II, 2007)
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.
Bóg jako Ojciec miłosierdzia (2 Kor 1,3). Biblijne powiązanie Bożego Miłosierdzia z ojcostwem
Hałas, Stanisław (Katolicki Uniwersytet Lubelski Jana Pawła II, 2003)
Bóg jako pedagog w pismach prorockich odnoszących się do wspólnej historii Izraela i Edomu
Raszewski, Marek (Katolicki Uniwersytet Lubelski Jana Pawła II, 2006)
In the article, concerning the prophetic interpretation of God's pedagogy revealed in the history of Israel and Edom, we have presented a reconstruction of prophetic proclamations concerning both lsrael and the neighboring nations which were personified by Edom. Although the prophets focused their attention mainly on Israel and Judah, they knew that Yahweh was the Lord of all the nations and no nation remained outside His judgment. What He condemned and punished in His nation, he also condemned and punished in other nations. We have come to a conclusion, that in the analyzed prophetic texts there are also, apart from the foretelling of Edom's punishment, prophetic appeals for Edom's participation in the Messianic salvation. The Holy Bible analysis, especially the analysis of the prophetic book on Edom that we have presented, points to a gradual rise of the chosen nation's awareness of the fact that God loves all men. This plays a sigrufieant role in God's pedagogy revealing different aspects of God's love, on one band foretelling Edom's punishment and on the other: its salvation.
Bóg nie działa gdziekolwiek, lecz w konkretnym miejscu ‒ Kościele
Korzec, Cezary (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)
Bóg nieskory do gniewu ‒ bogaty w miłosierdzie (Ps 103)
Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2003)
In Psalm 103, God is portrayed as full of mercy, slow to anger. The author asks himself: how can one conciliate the picture of God who in His mercy heals the sinner with the image of God who is angry. The author analyzes several ways in which God's mercy is revealed in relation to the sinner and various forms of sin. Mercy means God's way ofleading man away from evil, from the sin of pride, and particularly idolatry. Sins, which destroy man and tear him away from God arouse anger in God. The author proves that God, in showing mercy to man who realizes the effects of his sins and calls to Him, removes in this way the cause of His anger. There are two images of God in Psalm 103 and in other Old Testament texts which are not in contradiction: a God of mercy and a God of anger. However, they should be seen dynamically: anger invokes mercy, which is always possible then, when man turns to God, who is God of the Covenant.
Bóg wierny samemu sobie. Miłosierdzie według Ezechiela
Pikor, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2003)
Boża i ludzka wierność. Teologiczny obraz zdobycia Kanaanu
Dziadosz, Dariusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2007)
Boża miłość w procesie karcenia grzeszników w Mdr 11,21-12,2
Zieliński, Marcin (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)
Boża sprawiedliwość objawiająca się w dziele zbawienia człowieka przez krzyż
Rakocy, Waldemar (Katolicki Uniwersytet Lubelski Jana Pawła II, 2002)
The article concerns the justice of God being revealed in the act of redeeming the man by cross (on the basis of the Romans). The author first distinguishes two aspects of the justice of God: the will/decision to redeem the man and the way of carrying it out i.e. the death of the Son. Then the author puts forward Pau’s two arguments for the redemption by the cross as well as questions the thesis that the Son’s death puts in doubt the Father’s love. He defies the thesis of those who claim the cross was not necessary in the act of redemption. The author proves the cross had become the tool of revealing the vastness of God’s love towards the man and his justice: God chooses the action most perfect of all in reference to His creature.

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