Verbum Vitae, 2009, T. 15
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/22251
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Pozycja Zmartwychwstanie ciała według TertulianaWysocki, Marcin (Katolicki Uniwersytet Lubelski Jana Pawła II, 2009)Resurrection was one of the most important themes in the writings of Tertullian (ca 150-220), who is called sometimes "theologian of the hope". Presented paper presents teaching of the first theologian of the West on resurrection of the body. In the article's first part the historical (f.e. persecutions and believes in resurrection before Tertullian) and doctrinal background (heresies) of his works on the resurrection is shown, than ‒ in the next section ‒ vocabulary, which were used by Tertullian to describe phenomenon of the resurrection. In the forth part autbor presents the main points of Tertullian's view of resurrection of the body. In the fifth chapter connections between resurrection and martyrdom are presented.Pozycja Faryzeusze i saduceusze wobec zmartwychwstaniaWróbel, Mirosław S. (Katolicki Uniwersytet Lubelski Jana Pawła II, 2009)In the present article the author shows the different attitudes of Pharisees and Sadducees regarding the life after death and resurrection. First he describes the motives and the nature of Pharisaic faith in resurrection in the context of Old Testament, Josephus Flavius sources, and Apocryphal Literature. Then he shows the views of Sadducees who rejected the reality of life after death. At the end he describes novum of the teaching of Jesus about resurrection which can be better understood in the context of His discussion with Pharisees and Sadducees.Pozycja Narodziny wiary w cielesne zmartwychwstanie Jezusa z NazaretuWitczyk, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2009)For most exegetes ‒ except for a few representatives of rationalism, who deny the existance and activity of God in history ‒ Christophanies fully decided about the role of the apostles in supplying the disciples with the complete faith in Jesus of Nazareth as the resurrected Lord and Son of God. This is similar in the case of reconstructing the "Jesus movement" as well as the history of Chrlsrians after His death, where T. Węcławski accepts the model of Jesus as the ideal man and completely free ‒ in relation to other people and God. From the reconstruction of the process of the Pascal faith, Paul and the event near Damascus was described, which occurred only a few years after the crucifixion of Jesus. This is a serious defect ‒ Paul's experience contradicts the principle thesis that is the basis of the sociological and psychological interpretation of the resurrection of Jesus (the thesis of T. Węcławski), which states that there was a triple dissonance as the active cause of the process lasting several decades that elevated and equated the crucified Jesus with God, where in histoncal reality it was God Himself who remained silent.Pozycja Zmartwychwstanie męczenników według 2 Mch 7Tułodziecki, Tomasz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2009)Pozycja Teologiczne i filozoficzne uzasadnienie zmartwychwstania ciała u ojców apostolskich i apologetówSzram, Mariusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2009)Most of the works of the Church Fathers and apologists contain a citique of the views of the Docetist or pagan debaters who reject the Ressurrection. Apart from the main theological argument which is the ressurrection of Christ, in writings of this period, arguments refer to the Incamation of the Logos as the event giving the human body exceptional dignity, as well as stressing the role of God the Father as the author of the new creation in the final age, who will once again show His creative strength (Clemens of Alexandria, Ignatius of Antioch). In the mid-II century, the authors of "Pastor" and the "Letter of Pseudo-Bamabas" draw attention to the spiritual and moral condition of the return of the entire person to life. They emphasize that those people who "maintain their bodies in purity" ‒ meaning being faithful in earthly life to Christ, will receive this, understood as a spiritual resurrection. After the middle of the II century, there appeared an almost general in the surviving Christian writings (Justin, Pseudo-Justin) anthropological dualism coming from Platonism which appeared in stressing that a person is composed of an immortal soul and a mortal body, but this relationship is not commented on more fully. This will become a domain of treaties about the Resurrection written at the tum of the II and III centuries, which on account of its apologetical assumptions will have to adjust to Greek debating anthropology which attacks the doctrine of Christians, as well on account of accepting unavoidable ‒ from the point of view of accommodating ‒ the missionary trial of expressing main truths of the Christian faith with the help of Greek philosophy. The first expression of applying such an attitucle is the treaty "On the Ressurrection of the Deceased" of Atenagoras.Pozycja Dogmat chrystologiczny a wydarzenie zmartwychwstania. Wokół zapomnianej relacjiStrzelczyk, Grzegorz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2009)Pozycja Zmartwychwstanie Chrystusa w hymnach chrystologicznych św. PawłaStasiak, Sławomir (Katolicki Uniwersytet Lubelski Jana Pawła II, 2009)Pozycja Zmartwychwstanie Jezusa jako klucz do interpretacji dziejów świata (Ap 5,6-10)Siemieniec, Tomasz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2009)The article discusses the role of Christ the Lamb in the light of Rev 5,6-10. In the first piane Christ appears in the glory of his victory. A visible sign of this victory is the place in the midst of the divine throne. At first his victory consists in martyr's death. It entitled God to enter into a new bond with the people purchased for him. But the victory of the Lamb cannot be limited only to the martyrdom. For he appears in this vision as "standing, as though it had been slain". Such pose suggests victory not only through the martyrdom, but also through the resurrection. The victory achieved by the Lamb gives him right to take the scroll from the right band of "the One, who is sitring on the throne". This scroll symbolizes divine plan toward the world and the people. Banding of the scroll to the Lamb means to initiate this scheme. For this reason the resurrection of Christ the Lamb can be seen as a key event to the accomplishment of God's purpose. Divine project is being realized in the history of the world and the people. Attitude of men expresses either approval of the divine plan or refusal of it. In this context we can speak about judgment (it is suggested by OT-background of the symbol of a scroll ‒ book). Judgment consists in a division of hmnankind in to two groups. One group includes those people who are on God's side. They accept divine piane (which culminates in the resurrection of Christ) and by their life participate in the fulfilment of it. The other group rejects divine project by coming out against God and Lamb. The sentence is simply a consequence of their choice: the reward for the fuithful and punishment for the disloyal ones.Pozycja Zmartwychwstały Chrystus ‒ źródło zbawczych darów (Łk 24,36-49)Rosik, Mariusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2009)According u Luke's relation about the christophany in the cenacle (Lk 24,36-49) the Risen Lord appeared to the Apostles to transmit to them the gifts which are the results of His resurrection. The reader of this story can easily listed five of these gifts: peace, common meal (which can be understood as the indication of Eucharist), understanding of the Scripture, forgiveness of sins and finally the gift of the Holy Spirit. The locum in which one can receive these salvific gifts is paradoxally one of them: the Eucharist. The participation in the Eucharist opens human hearts to receive the others gifts which are the result of the resurrection.Pozycja Między kruchością a wielkością człowieka. Refleksja Syracha nad tajemnicą ludzkiego istnieniaPopielewski, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2009)Pozycja Ożywienie zmarłych w cyklu opowiadań o Eliaszu i ElizeuszuPawłowski, Zdzisław (Katolicki Uniwersytet Lubelski Jana Pawła II, 2009)Pozycja Zmartwychwstanie, odpłata po śmierci i życie wieczne w literaturze międzytestamentalnejParchem, Marek (Katolicki Uniwersytet Lubelski Jana Pawła II, 2009)The belief in resurrection, judgment of individuals and reward after death was introduced into Judaism in the context of apocalypticism in the books of Enoch (The Book of the Watchers: l Enoch 22.24-27; The Animal Apocalypse: l Enoch 90,33; The Letter of Enoch: 1 Enoch 91,10; 92,3; 104,2-6) and Daniel. Especially Dan 12,1-3 was inspired. There was a considerable variety in the forms of the belief in the resurrection of the dead in the intertestamental literature. The hope for resurrection and judgment beyond death was one of the crucial elements of the apocalyptic writings, but was spreading also to other Jewish groups in the second century B.C. (cf. Jubilees 23,31; T. Judah 25,1-5, T. Benjarnin 10,5-10; T. Zebulun 10, 1-3). The evidence of Qumran is ambiguous (e. g. 1QH). 4QPseudo-Ezechiel (4Q385) contains a description of bodily resurrection, but it is uncertain whether this document was composed at Qumran. A clear attestation of resurrection is found in 4Q Messianic Apocalypse (= 4Q521). The major sectarian documents place great emphasis on retribution after death and eternal life (e.g. 1QS; 1Q34; 4Q181). The belief in resurrection,judgment of the dead, exaltation of the righteous and punishment of the wicked was widespread in Judaism by the first century C.E (e.g. 4 Ezra 4,35-42; 7,32-37; 14,35; 2 Baruch 49-51; The Book of the Parables: 1 Enoch 46,6; 48,10; 51,1-2; 62,15-16; Ps. Sol. 2,30-31; 3,11-12; Sib Or 4,179-182).Pozycja Droga do Emaus drogą ku wierze w zmartwychwstanieMielcarek, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II, 2009)The article proposes a narrative approach toward a pericope of Luke 24,13-35. By singling out three main criteria of time, space and characters the autbor builds a picture of a story in which Luke tells his fellow-believers about reality of Jesus' resurrection. His narrative does not function as a definite prove of the fact of resurrection, but is thought as a kind of encouragement for Christians to meet with livingand resurrected Jesus Christ truly present in the rite of breaking bread.Pozycja Od śmierci do zmartwychwstania ‒ od niewiary do wiary (Mk 15,42-16,20 z par.)Malina, Artur (Katolicki Uniwersytet Lubelski Jana Pawła II, 2009)Pozycja Sługa JHWH (Iz 53,10-11a) i problem zmartwychwstaniaLemański, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2009)Pozycja Zmartwychwstanie umarłych jako jeden z dynamicznych wymiarów eschatologiiDańczak, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2009)The understanding of the bodily resurrection used to cause many problems during the history of the Christian theology. Also the catholic area was a scene of an interesting and wide discussion on the interpretation of the event, aiming at the elimination of many paradoxes present in eschatology. The debate unfortunately has not bad a satisfactory result and bas not led the research to common conclusions. One of the possibilities of the solution is a wider and dynamic understanding of the resurrection, based on anthropological and biblical data. It requires a transposition of some traditional dimensions of the resurrection to other areas. Many aspects of the traditional contents of the theological meaning of the resurrection are in fact present already in the meaning of the event of death. It is there that a person experiences a total collapse of all vital forces but also a passage to another life. Thus the non-finality of death itself becomes part of human experience. Besides, the situarion immediately after death means the entrance to the dimension of a personal fulfillment. Both themes belong to the theological meaning of the resurrection of the dead. Some other aspects of the resurrection are also present in the description of the Christian life and spring from the mystery of baptism whose meaningis expressed in the language of the New Testament, among other things, in the resurrectional terms. Thus the resurrection cannot be seen as a static event of the end of tirnes but rather as a dynamic event, some aspects of which are present already by means of the participation in the paschal mystery of Christ accessible by baptism, with later gradual and continuous progress and also with gradual fulfillment in the eschatological stadium where the material dimension of the creation must be included in order to make it possible to speak of the new creation.