Verbum Vitae, 2015, T. 27

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/25490

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    Dawidowe świadectwo o Bożym przebaczeniu w Iz 55,3-5 na tle wewnętrznych rozterek judejskich wygnańców (lata 550-539 przed Chr.)
    Zawadzki, Arnold (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    The article tries to describe the theology of David’s testimony in Isaiah 55:3-5 in light of its historical background, to wit the last decade of the Babylonian exile, and in relation to the internal quandary of Judean Exiles. The study undertakes an inquiry into the question of whether the eternal covenant in Isaiah 55:3-5 is the continuation of the Sinaitic Covenant, or rather does its content go beyond the Mosaic Law, creating a totally new relationship of God with Israel. The study also draws attention to the existence of a redactional addition, which shifts the weight of the original message from a revanchist Judeo-centrism toward the irenic ethno-centrism typical of the Book of Jonah.
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    Świadectwo – czego dotyczy?
    Witczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
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    Ks. Jacek Stefański, Z Mojżeszem na ścieżkach naszego życia (Lublin: Gaudium 2014). Ss. 181. 15 zł. ISBN 978-83-7548-187-7
    Kubiś, Adam (1976- ) (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
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    VIII przykazanie Dekalogu na tle koncepcji świadectwa i świadka w tekstach legislacyjnych Starego Testamentu
    Stefański, Jacek (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    The Eighth Commandment forbids bearing false witness, which falls under the general category of lying. Why, then, doesn’t the Decalogue forbid lying in general? A thorough analysis of the Eighth Commandment sheds light on the problem: deceitful speech is primarily an act against God who has revealed Himself as the God of truth, always faithful to His word. This way lying becomes similar not only to the Second Commandment regarding taking the Lord’s name in vain, but even to the profanation of the Sabbath. After all, keeping the Lord’s Day holy is a testimony to the Creator’s authority over creation. Since man was created in the image and likeness of God who is the source of all truth, any use of deceitful speech distorts the image of God which one bears in himself. Such distortion always constitutes a false testimony (bearing false witness) to the perfection and truthfulness that characterize all of God’s actions, including His work of creation. Moreover, when a member of the Covenant community bears false witness against his neighbor, his deceitful speech is all the more deplorable, because he both distorts the image of the Creator in himself and also shatters the sacred trust which flows from the bond upon which the people of God rely in their daily dealings with one another. The harsh consequences and penalties imposed against those who bear false witness stand as a testimony to the seriousness of destroying the sacred covenantal trust between God and man when lying takes place. In a way, every truth is a reflection of the Lord who is the Divine Truth. With St. Thomas Aquinas one can say that every truth-telling shows reverence for our Lord Jesus Christ who is the Way, the Truth and the Life.
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    Rola świadectwa w życiu i posłudze duszpasterzy w świetle nauczania Benedykta XVI
    Przygoda, Wiesław (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    The objective of the Year for Priests proclaimed by Pope Benedict XVI was to urge priests to interior renewal and more incisive witness to the Gospel in today’s world. Although the witness to Christ and his Gospel is a common responsibility of all Christians, this primarily refers to the pastors. The central problem of this study was expressed in the question: What is the function of testimony in the life and mission of pastors? Its main source is the teaching of Pope Benedict XVI on the priesthood. The article consists of three parts: (a) the biblical basis of Christian witness (martyria); (b) the spiritual life of priests as a foundation of their testimony; and (c) several ways to implement martyria in the ministry of pastors.
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    Rola świadectwa w nowej ewangelizacji na przykładzie nowych ruchów eklezjalnych
    Płusa, Sławomir (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    The issue of testimony in evangelization is today quite widely addressed, both in pastoral literature and in the formation of new movements within the Church. The teaching of the Church also raises this issue as the center of evangelization engagement. In this paper, we engage the problem of the role of testimony from the point of view of the evangelization movements, and its importance for the new evangelization. Our analysis of this topic first addresses the problem of the aim set by the new religious movements, and which is: the transformation of human life under the influence of an encounter with Christ and one’s witness to it. The testimony, which is intended to attract a man to Christ, is born of a certain Christian experience and is the result of a personal relationship with God. This origin of the testimony dictates the motivation of the witness. This motivation is included in the testimony of life, which is a tool for both pre-evangelization and evangelization. Testimony of one’s word has its center of gravity in the proclamation of the kerygma and the Gospel of grace. Fruitful testimony strengthens the identity of disciple-missionary and co-creates pastoral conversion of ecclesial communities. This is also an expression of the call of the new evangelization to the baptized who have lost a personal relationship with Christ and the Church.
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    „Wy jesteście świadkami tego!” (Łk 24,48). Koncepcja świadectwa w Ewangelii Łukasza
    Nyk, Piotr (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    The present article deals with the studies of testimony in the Gospel of Luke, focusing on the testimony of the disciples of Jesus. In the introduction the author outlines the theme of testimony in the double work of Luke-Acts as compared to other New Testament writings, and explains the meaning of giving testimony and being a witness according to the Third Evangelist. The exegetical study of texts, describing the missionary activity of the disciples in Luke shows that they were acting as witnesses in several stages. In the first stage the Twelve are witnesses sent by Jesus to proclaim the kingdom of God in Galilee. The second stage is the testimony of the seventy-two disciples sent on a mission to proclaim the kingdom of God in Samaria and Galilee. The radicalism of the requirements resembles the radicalism of Jesus’ life, and yields the special character of the disciples’ testimony. The object and the quality of the disciples’ testimony are changed after the Easter events. The disciples have to reckon with persecution, which turned into an opportunity to give testimony inspired by the Holy Spirit. The missionary commandment given by the Risen Lord, being simultaneously a testimony commandment, is preceded by the empowerment of the disciples with supernatural gifts from the Risen Lord, and conditioned by acceptance of the Holy Spirit. The object of disciples’ testimony after Easter will be the passion, the death, and above all the resurrection of Christ based on the prophecies of the Old Testament, and conversion with forgiveness of sins in His name. The testimony of the apostolic community of disciples would be taken from Palestine to all nations on Earth.
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    Świadectwo pism o Jezusie w Ewangelii Janowej
    Nalewaj, Aleksandra (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    The subject of the present study is the words of Jesus presented in John 5:39: “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about Me.” A larger apologetic speech of Jesus constitutes the immediate context of this statement; within the structure of the Fourth Gospel this discourse follows the description of the healing of the paralytic at the Bethesda Pool (cf. John 5:1-47). The monologue is the response of Jesus to certain Jews who strongly objected to his activity during the Sabbath day and to Jesus’ likening himself to the Father. Exchanging arguments in his own defence, Jesus quotes the testimony of the Scriptures. Investigation of the Old Testament texts clearly points to Jesus, and thus His claims to take action on a holy day are fully justified.
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    Świadectwo w argumentacji za wiarygodnością chrześcijaństwa
    Mastej, Jacenty (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    The aim of the article is to demonstrate the significance of testimony in the argumentation for the credibility of Christianity. The issue was presented in five paragraphs. First, the need for the necessary grounds for the credibility of Christianity were laid out. Second, faith as a personal experience of the encounter between men and God is presented. Third, the ecclesial character of testimony is expounded upon. Fourth, a section deals with the issue of recognizing the testimony. Fifth, the motivational value of testimony is considered. Taken together, the analysis demonstrates that Christian testimony, a fruit of living faith, is a sign for the world, pointing to the person of Jesus Christ. Christian lifestyle begs the question about the motives of Christian behavior and is the starting point in martyrological argumentation for the credibility of Christianity.
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    „Świadectwo” (‘ēdût) w kapłańskiej koncepcji sanktuarium i przymierza
    Lemański, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    The theological meaning of the word ‘ēdût, which is used in the priestly narrative about the construction of the Tent of Meeting, has long been a topic of debate. A synchronic analysis allows us to see in it “two stone tablets”, a kind of artifact which Moses puts into the Ark and which is not to be seen again. It symbolizes and brings to mind all the words of God passed on by Moses at Sinai. On other hand, diachronic analysis allows us to think that the idea of the Ark did not belong to the priestly strata of PG but rather was added later (PS). It has also been suggested that in Poriginally the Ark was called the Ark of Meeting and then the Ark of Testimony (the connection between j‘d and ‘dwt → ‘d). In its original form, the narrative about the Ark might have suggested the traditional role of the object: it symbolized the presence of God and was understood as the footstool of His invisible throne, where the treaty was kept. Later, the concept of the place of meeting with God was transferred to the Ark-cover (kappōret), and ‘ēdût (Testimony) became the symbol of the covenant stipulations. In the final phase it came to mean the two stone tablets with the Decalogue.
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    Świadectwo Boga Ojca o Jezusie w Ewangelii wg św. Jana
    Kręcidło, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    The article addresses the issue of the witness of the Father about Jesus in the Fourth Gospel. The topic is inscribed in the very essential theological message of the Gospel of John, according to which Jesus is the Messiah and the Son of God revealing the Father to the world. In two units of the Fourth Gospel (5:1-47 and 8:12-20) Jesus invokes the witness of the Father in order to prove his divine status. In the first passage Jesus argues that the witness of the Father about him is expressed by the witness of the people (John the Baptist), by Jesus’ works, and by the Scriptures. In the second passage he claims that the Father’s witness authenticates his divine origins, and that thanks to his status as the Son of God he is not subject to human judgment. In a third passage (12:20-36) examined in the article the voice of the Father coming from heaven gives the explicit witness confirming Jesus’ divine status and mission. The motif of the witness of the Father is strictly connected here with the theme of the salvific activity of Jesus in the world as a means of increasing the glory of God.
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    Prorok jako świadek (Jr 23,16-22)
    Jaworski, Piotr (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    This article deals with the subject: “prophet as a witness”. The Bible portrays a prophet as a messenger speaking in God’s name and announcing His word. However, he is not merely a neutral reporter, but the witness of received revelation. A witness is a person who has participated in some event personally and therefore can confirm what he or she saw and heard. These two elements of witness in the prophet’s mission are pointed out by Jeremiah. His oracle in Jer 23:16-22 deals with false prophets, whose own visions proclaim themselves as coming from God. Meanwhile, the true prophet is following quite a different path. He participates in “the council of Yahweh”, experiencing divine revelation (conf. v. 18), and then testifies to what he has seen and heard (conf. v. 22). Therefore, such a prophet is truly the witness of God and His word.
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    Jezus jako świadek w Ewangelii wg św. Jana
    Grochowski, Zbigniew (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    Jesus is usually an object of someone’s testimony in the Gospel of St. John, but there are a few texts speaking of Jesus as the One who gives or bears His testimony to something. Accepting as a criterion the occurrences of the terms μαρτυρέω („to bear testimony”) and μαρτυρία („testimony”) – the noun μάρτυς („witness”) does not occur in the Fourth Gospel – it is possible to distribute them into four categories: (1) Jesus “testifies about what he has seen and heard” (3:32-33), which means He reveals His Father to the world. (2) Jesus testifies about Himself (5:31.[36]; 8:13-14.17-18; [10,25]) – and He is supported in this by His Father – that He did nothing wrong healing a sick man at the Bethesda pool, even though it happened on the Sabbath (cf. 5:1-9); (3) Jesus “is testifying about the world that its deeds are evil” (7:7) seeing as – some Jews even wanted to kill Him (cf. 7:1.19.25.30.44); (4) Jesus testifies to the truth (18:37), which ultimately means the definitive revelation of God which Jesus brings to the world and with which He identifies Himself (cf. 14:6). Sentenced by Pilate, dying on the cross, Christ – in the most credible way – testified to love: This truth about God – obligating Jesus’ disciples to also assume this attitude in their lives (cf. 13:14.34-35) – can be expressed by a principle: “no one has greater love than this – that one lays down his life for his friends” (15:13).
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    Chrzest krwi jako heroiczny wyraz doskonałego świadectwa w nauczaniu Orygenesa
    Duda, Jerzy (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    Announcing God’s Word in connection with witnessing is the most basic of the Church’s tasks, stemming directly from its nature. In the first centuries of the Church, Christians often faced misunderstanding and persecution. This article presents quite an original conception of Origen (died ca. AD 253) concerning the issue of witnessing in its most radical form: martyrdom. Adamantios calls that the “baptism of blood”, treating it as the perfect form of advocating for Christ (imitatio Christi). Martyrdom is a projection of Christ’s paschal mystery. The baptism of blood cooperates with the passion sacrifice of the Savior in a great soteriologic process of redemption and purification of the world, leading all people to eschatological, glorious union with God in the glory of heaven. The heroic ideal of perfection outlined by Origen aimed not only at strengthening Christians during their testing and persecution, but also at reminding them of the basic task of apostolic mission: witnessing by all Christ’s believers.