Verbum Vitae, 2006, T. 10
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/21851
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Pozycja Jezus przynosi Ewangelię Samarii (J 4,1-42)Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2006)Jesus, speaking with the Samaritan woman, and next with the inhabitants of Samaria, fulfills the "work" which he received from his Father to accomplish. In its essence it is a work of revelation and is done giving people "the gift of God" on which are based the gift of the Gospel (Truth) and gift of the Holy Spirit (Spirit of Truth). Accepting these two gifts of God from Jesus changes the person and life of the Samaritan woman and the inhabitants of Samaria. Jesus fulfills the work of revelation, on which the salvation of the world depends, not only in Judea and Galilee, but also among Samaritans, the inheritants of the old kingdom of Israel, who due to difficult historical experiences became the followers of a syncretic religion. In reality they did not cease to follow the patriarch Jacob and worship the only God on mount Garizim, however through orthodox believers of Judaism they were considered separated from God and His blessings heralding final salvation due to their mingling of the revealed religion with cults brought in over the ages from Baby lon. Jesus Himself challenged them to hecorne followers of the authentic, new religion ‒ "in the Spirit and in Truth." The author of the fourth Gospel teaches that Jesus "bad to" go through Samaria, because in the saving plan of God it was to be that He first meet with the Samaritan woman, and next with the town's inhabitants. They are also called by God to be able to discover in Jesus the "Savior of the world." God, who sent Jesus into the world, is not only God of Israel, although ,,salvation bas its beginning from the Jews." God, the Father of Jesus, is also Father of all peoples, beginning with orthodox Israel upholding forages faith in Him as the Only God. Turning to all the nations of the earth with His gifts, God, the Father of Jesus, begins with those who not only geographically but primarily through salvation history are closest to Israel ‒ from the Samaritans.Pozycja Izrael i Juda: jeden naród czy dwaj rywale wobec Bożego wybraniaTułodziecki, Tomasz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2006)Pozycja „Oto lud, który mieszka osobno i nie zalicza się do narodów” (Lb 23,9b)Tronina, Antoni (Katolicki Uniwersytet Lubelski Jana Pawła II, 2006)Pozycja Bóg jako pedagog w pismach prorockich odnoszących się do wspólnej historii Izraela i EdomuRaszewski, 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.Pozycja Rozgniewały się narody (Ap 11, 18)Popielewski, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2006)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 bimself or his position, and to the state as well. Historical sources mention two facts connected to the Church situation coming from the time of the Revelation's origin. On the one hand, there were no regular persecutions against the Church. On the other hand, John's exile to Patmos (1.9), Antipas's death (2.13) and 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. Aside from the Church ‒ the people called to worship real God ‒ the Revelation depicts the anti-church that do not praise God, but instead it worships the dragon (13.4) and the beast (cf. 13.12) and what is more it loathes God worshippers, spilling their blood. The Famous Prostitute is the last link of the satanic system directed against God. The eternal war between Satan and God lasts throughout the history. The Revelation demonstrates that there is God ‒ the Lamb and those with a seal on their foreheads (cf. 7.3), but also there is Satan ‒ Beast and those with his mark placed (13.16). Satan then does not act alone. He penetrates human structures and makes use of them. The Revelation reveals the order in which subsequent elements of satanic structure are enterlog the histoncal arena. Firstly, Satan rises up against God, and unable to defeat bim, turns against the Woman-Church and the rest of her descendants (Rev 12). Afterwards, the Beast, equipped with Satan's power, and the False Prophet emerge (Rev 13). Lastly, arises the Famous Prostitute, a woman sitting on a red beast (17.3). The woman is drunk with the blood of God's people and the blood of those who [ ... ] were loyal to Jesus (17.6). She is the Devil's surrogate and his deeds are manifested in her. The ruin of Prostitute is an indication and a waming of a definite downfall of other links of that ungodly system. When the Famous Prostitute has died, the Beast and the False Prophet will perish (19.20), and after that the Devil himself (20.10). Christians of the turn of the first century regard these words as a portent of the downfall of Rome (Babylon ‒ the Famous Prostitute), and the whole empire (the Beast) with its religious propaganda (the False Prophet) and finally as a promise ofthe downfall of Satan ‒ the creator ofthis idolatrous system. The liturgy of God's victory over Babylon hecomes the celebration of the prophesy of exterminating evil at its source. Joyful tone of the Great Doxology follows from the fact that judgement over Babylon reveals, in the first place, who God is. God comes over to judge as an Almighty Saviour. He gives judgement at the time that he has prearranged himself. The martyrs entrust God with the revenge for their spilled blood (6.10). God dresses them up in garments of glory but the judgement is not given straight away. The period between God's intervention and the martyr's calling will be a little while longer (cf. 6.11), a little longer in his perception. God is not indifferent to the martyr's calls. The time is to come when he finds the blood of all those who have been killed on earth (18.24), and when he judges those who are responsible for spilling their blood.Pozycja Uniwersalizm zbawczy w Mateuszowej perykopie o kobiecie kananejskiej (15,21-28)Paciorek, Antoni (Katolicki Uniwersytet Lubelski Jana Pawła II, 2006)Pozycja Partykularyzm Bożych wyborów drogą do uniwersalnego celu w świetle PięcioksięguLemański, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2006)Pozycja Chrześcijanie wobec wyznawców innych religiiDańczak, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2006)Pozycja Izrael i nawrócenie narodów pogańskich w symbolach biblijnych starożytnego chrześcijaństwaBardski, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II, 2006)