Verbum Vitae, 2013, T. 24

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/25049

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„Dzisiaj kwiatem, jutro słomą” – tajemnica ludzkiego przemijania w Ps 90
Tułodziecki, Tomasz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2013)
Psalm 90 stands at a critical juncture in the overall scheme of the Psalter. It is the first psalm in the small collection of Ps 90–106 which constitutes Book IV of the Psalter This song, which begins as a mourning cry, then rises to an angry complaint, and seems to conclude in a desperate resignation, at the end arrives at a breadth and depth of meditation on the coherence of divine actions and the corresponding human reaction. The Hebrew verb turn/return occurs three times in Psalm 90. It is the verb used in the prophetic literature to call on the people to return to their God. In Ps 90:3 God is pictured as (re)turning humans the dust whence they came by ordering, “Return, children of mankind!”. Surprisingly, however, in the v.13, which constitutes the turning-point of the entire psalm, the psalmist calls on YHWH to “repent” and to show a change of heart. God is asked to be mindful of the fact that humans flourish for but a morning and they fade by evening (vv. 5-6). The author beseeches that the covenant loyalty (Hesed) of YHWH might satisfy his servants in the morning, so that rejoicing and gladness may follow for a new lifetime. In this context, the references to God’s “work” and to hi “glorious power” (v. 16) seem to take on a double meaning. The appeal is not only for a restoration of the nation of Israel by powerful acts of divine intervention. The appeal is, perhaps even more, for YHWH to show his work, the work of compassion (v. 13), and to make his power known by his covenant loyalty (v. 14) and favor (v. 17).
Starość pobłogosławiona przez Boga. Studium postaci w Łk 1-2
Rosik, Mariusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2013)
Whether God planned for people physical death and senility (are the death and senility a consequence of the original sin?) or not, is still an open question in modern theology. In the Infancy Narratives (Luke 1–2) the evangelist presents the four old persons: Zechariah, Elisa Simeon, and Anne. Exegetical and theological examination of the texts concerning these individuals leads to some characteristics which are common for all or for most of them. Among them we can enumerate the following ones: remaining in God’s presence in Jerusalem temple, continuing to pray, being led and inspired by the Holy Spirit (prophecy included), expecting the coming of the Messiah and living according to the God’s Law (righteousness). seems, however, that the most important characteristic of the old age is sensibility in recognizing God’s inspiration.
Marność ludzkiego życia w Księdze Koheleta
Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2013)
The noun heḇel is the most characteristic term in the whole Book of Ecclesiastes. Because of this word, many people perceive the book as the one which deals primarily with vanity and which posits that everything is futile (cf. 1:2 and 12:8). The present article aims to answer the question posed in its title: Does Qoheleth really claim human life to be futile? The first part of the article comprises the analysis of the noun heḇel in the Old Testament. Subsequently, the word’s usage and meaning in the Book of Ecclesiastes are explored. The fina part of the article analyzes the texts that make use of the word heḇel to speak about human life (namely, 3:19; 6:4-12; 7:15; 9:9; 11:8-10). The interpretation of these texts and the supporting arguments resulting from the analyses conducted by other scholars (e.g. C.L. Seow L. Mazzinghi, K. Bardski, G. Ravasi, A. Bonora, T. Kr i L. Schwienhorst-Schönberger) lead to the conclusion tha Qoheleth does not judge human life as futile. What he claims instead is that human life is brief, transient and passes quickly.
„Nie może pozostawać duch mój w człowieku na zawsze” (Rdz 6, 3). Długość ludzkiego życia na podstawie genealogii w Rdz 1-11
Napora, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II, 2013)
The Genealogies in the Book of Genesis present a challenge not only for common readers of the Holy Scriptur but also for biblical scholars. For the former ones, their monotony slows down or even interrupts the flow of narration; for the latter ones, the genealogies’ monotonous rhythm can be a code to a theological enigma hidden in the holy text. One of the riddles in the genealogies of the Book of Genesis seems to be the shortening of human longevity between Gen 5 and Gen 11. Instead of looking for the cau of this process in human sinfulness or in human drifting apart from the garden of Eden, the author perceives this change as a result of God’s decision expressed in Gen 6:3.
Sens bycia dzieckiem (Mt 18, 1-4)
Malina, Artur (Katolicki Uniwersytet Lubelski Jana Pawła II, 2013)
Jesus’ answer to the question of the disciples about the hierarchy in the kingdom of heaven concerns the issue of fundamental importance for the understanding of their relationship to God. The Lord asserts that the issue more important than hierarchy is the condition for entering this kingdom. The attitude of little children towards their father and their dependence on him should be imitated by the disciples. They are encouraged to have trust in God, their Father, and to experience His paternal love. This way they can also build the proper relationship with their neighbors.
Rozumienie śmierci w nauczaniu Ojców i pisarzy Kościoła
Kasprzak, Dariusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2013)
The patristic view of death arose from the Greek anthropological philosophy. According to the ancients, man was made up of soul and body. Despite the Greek dualism, the Old Testament comprehensive approach to man meant that we are not two different, united natures, but rather a single, unified person. In early Christian writings ma was portrayed as a living soul which after death awaits the resurrection of the body. Death was described as the major break in human nature. It is the “first death”, i.e. the physical one. Fathers of the Church gradually introduced to their explanation of death the elements from the Old Testament. They maintained that death was the result of Adam’s sin, and it was caused by the devil’s jealousy of man. They didn’t pay too much attention to the message of the New Testament, i.e. to the Jesus’ Sacrifice which expiated our sins and redeemed us from the course of the law Their teaching was rather aimed to inspire the faith in the resurrection of bodies and in eternal life with God, by the use of a Christian version of consolatio mortis. Christia buried their dead what expressed their hope for the resurrection of believers laid in eternal sleep. The inscriptions found in the catacombs clearly illustrate this hope.
Ascetyczny wymiar „ćwiczenia się w śmierci” w „Drabinie raju” św. Jana Klimaka
Jasiewicz, Arkadiusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2013)
‘The monk’s Home is his ‘tomb before the tomb…For no one leaves the tomb until the general resurrection. But if some depart, know that they have died’. The monk lives as though dead on the earth yet. Climacus highlights the profound importance of understanding the practices like ‘remembrance of death’ and metaphorical usage of ‘death’ for interpreting the ideals and tools of Christian asceticism. For John Climacus, the event and concept of death provid the organizing logic for ascetic life – principles according to which the monk can make progress by guarding his heart, by repentance and cry, prayer, struggle, and humility.
„Mors est a vita discedere”. Teologiczna koncepcja śmierci w nauczaniu Orygenesa
Duda, Jerzy (Katolicki Uniwersytet Lubelski Jana Pawła II, 2013)
Origen from Alexandria (†253), one of the most eminent early Christian writers, is the pioneer of a very interesting theological conception of death. It is connected with his general soteriology doctrine. In the Christocentric theolog of Origen, not so much death but Life iself, the synony of the Savior, determines the principle of his interests, scientific research, and teaching. Death is a departure from Life. It separates us from God and connects with the reality destined to be doomed. The allegorical method us by the Alexandrian enabled him to identify the expression “death” with the Devil. Origen created the so-called doctrine of three kinds of death. First of them is the physical death. It is a consequence of the “paradise sin” and refers to all people. According to the classical definition, it is a separation of the soul from the body. The second one is the death by sin which leads to annihilation. The third one is the death for sin which means eternal happiness in heaven and coming back to the origins of life together with Christ. Origen hopes that at the end of times death wil be conquered as the „last enemy”, and all human beings, submitted to it until now, will be purified and will return to the original unity with the Lord.
„Przemija bowiem postać tego świata” (1 Kor 7,31). Dziewictwo i celibat znakiem Królestwa Bożego
Bogacz, Roman (Katolicki Uniwersytet Lubelski Jana Pawła II, 2013)
The present article is an analysis of 1 Corinthians 7:1-40. It presents the relevance of the choice of one’s way of life, either in marriage or in celibacy. Considering the passing away of this life, St. Paul showed the Corinthians the value of virginity as a testimony of the Kingdom of Go According to the apostle, this particular form of life is the best preparation for the eternal life. It enables a person to completely devote his/her life to the preaching of the Kingdom. St. Paul chose this way of living in order to commit himself to the proclamation of the Gospel. Celibac freed him from all concerns related to the providing for the family. The teachings comprised in the analyzed text are particularly relevant for Christians living in the early twenty-first century. 1 Cor 7: 29-31 is utterly opposed to the models of life preferred in the contemporary world. In light of this utterance, it is worth asking where we can be led by this world that has chosen a completely different way of living. It is no wonder that modern man is not able to understand the value of virginity and celibacy which are a call to conversion and a sign of the Kingdom that will be opposed.

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