Verbum Vitae, 2004, T. 5
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/21270
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Pozycja Bóg nie działa gdziekolwiek, lecz w konkretnym miejscu ‒ KościeleKorzec, Cezary (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)Pozycja „Żydzi”, którzy uwierzyli JezusowiWróbel, Mirosław Stanisław (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)In polemical dialogue Jn 8:31-59 the expression about "the Jews who had believed in Jesus" (v. 31) seems to contradiet what Jesus himself says later in the text. This problem can be resolved by translating the perfect participle as the pluperfect. In this case the expression in Jn 8:31 may be referred to those who had believed but who now believe no longer. The analysis of this expression shows the importance of the concept of faith in the Fourth Gospel. The process of faith of persons who meet Jesus is contrasted with those who do not believe. In the background of ethical and apocalyptical dualism the autbor of the Fourth Gospel wanted to show the dynamism ofthe faith and its existential nature.Pozycja Kiedy milknie prorokTronina, Antoni (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)Pozycja Wiara matką miłości chrześcijańskiej według Klemensa AleksandryjskiegoSzczur, Piotr (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)Pozycja Wiara w pismach JanowychPotterie de la, Ignace (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)I. de la Potterie in his artide underlines the importance of the reality of faith in the Johannine writings. The author of the Fourth Gospel uses the verb "to believe" in different expressions in order to show the dynamism of faith. By hearing the word of God, seeing and contemplating it the believers are able to walk on the way of faith in Jesus as Messiah and Son of God.Pozycja Zawierzyć życie Bogu ‒ wiara Hioba i KoheletaPopielewski, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)Pozycja Bez wyważania otwartych drzwiPikor, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)Pozycja Jaka wiara daje życie? W poszukiwaniu kontekstu dla zrozumienia Ha 2,4Pikor, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)Pozycja Kontekst interpretacji Biblii: Kościół czy uniwersytetPawłowski, Zdzisław (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)Interpretation of the Bible is today a difficult and demanding undeitaking, for it deals with a complex and multidimensional text. First, it has all characteristics of any human literary work. Second, many believers read it as a word of God. The Bibie as the human work has to be explained by means ofliterary and hislorical methods, employed mainly by biblical scholars at the universities. However, the Bibie is still proclaimed in the Church as the actual word of God. This creates a serious hermeneutical problem of how to relate the scientific interpretation of the biblical texts to its kerygmatic exposition. In order to solve the problem one has to work out a new hermeneutical model that takes into account all three stages of a hermeneutical arc: understanding, explanation and appropriation.Pozycja „Wszystko możliwe dla wierzącego” (Mk 9,23)Malina, Artur (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)Pozycja Dlaczego Abraham uwierzył Bogu (Rdz 15,6)?Lemański, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)Having seen prophesy of the Promised Land been fulfilled (Gen 12-14), Abraham experienced the faith crisis due to a lack of offspring. Yet once again he answered with trust in the Word of God, and it bas been reckoned to him for righteousness (Gen 15,6). The following chapters (Gen 16-22) present the fulfillment of the promise of heir. The faith of Abraham will come to perfection at the trial, as it is seen in Gen 22. In sucha context, words of the narrator in Gen 15,6 are the turning point in the growth of his faith.Pozycja Wiara podstawowym dynamizmem moralnym osobyJóźwiak, Stanisław (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)In a moral apprehension the faith has got a personal character. The development of person is a dynamic process. It incudes an intelectual heritage wherein it realizes itself as well as constant internal dispositions what comes from the nature of human person. The theological tradition is a retlection on a biblical understanding of the faith that apprehends it as a reply to the God's vocation. That reply is firstly realized within an observation of the Decalogue, then it has got a heteronomical character, and along the development of personality it nextly enters an internal structure of the human subject, where it receives features of the autonomical morality. It is realized within a transition from the morality of Decalogue to the morality of Beatitudes. The mature faith is an attitude of the entire person and her life, and as such it becomes a fundamental moral dynamism of the human person.Pozycja „Napoję cię winem korzennym, moszczem z granatów” (Pnp 8,2b). Pragnienie Oblubieńca w świetle starożytnych i średniowiecznych komentarzy do Pieśni nad PieśniamiBardski, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)n the tradition of the allegorical interpretation of the Song of Songs the Bridegroom of the Song of Songs represents Christ, meanwhile the bride represents the Church. The verse 8,2 shows us the Bride satiating the thirst of the Bridegroom. In the artide we tried to analyze and reflect on the commentaries of the Fathers of the Church and medieval writers to this verse in connection with the charisma of Mother Teresa and the Missionaries of Charity centered on the mystery of Jesus' "I thirst" on the cross. The main streams ofthe Christian tradition interpreted the spiced vine in connection with the love of God and the juice of pomegranates in connection with martyrdom.Pozycja Szczęśliwa, która uwierzyła (Łk 1,45)Adamczewski, Bartosz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2004)In the Gospel scene of the Visitation Luke hints at three basie aspects (or better to say: levels) of Mary's faith. The first one is the "parental" faith ofthe Virgin, believing that she has really become pregnant - the words of Elisabeth are for Mary the first elear evidence of this fact. The second aspect is the "theological" belief that Mary's Son will be the Messiah and the divine Deliverer of all the oppressed God's people. And finally, the "model" faith: all the disciples of Christ should imitate Mary's total and active obedience to the Word ofthe Lord, which can be transmitted somehow or other. All these aspects shape the Lucan picture of Mary as new Abraham of the new epoch of the history of salvation.