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Błogosławieni, którzy są wezwani na ucztę godów Baranka (Ap 19,9). Kościół w Księdze Apokalipsy

100%

Popielewski W.

Verbum Vitae

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2004

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vol. 6

169-181

PL

The Church, gathered by liturgy, is a community of suffering (cf. 1.9). 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 himself or his position, and to the state as well. 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. Accusations of Christians from pagans and Jews partially illustrate this conflict. The community gathered in the Day of the Lord is aware of the presence of the Risen Lord. As the people of the New Covenant in his blood, they praise the Lambs love in a liturgical celebration and they recognize their calling as kingdom, priests to God (1.6). The gathered Church is the community summoned to obey the Word and pass it on. Proclamation and meditation on the Word reveals Gods Mysterium manifested in Christ the Lamb. Christ gathers the community and stands in the center of the Church as the one who speaks. His word penetrates as a double-edged sword and purifies the Church. Gathered around the Risen Lord, who is present in the power and majesty of God, the Church perceives itself as a community called to share the eternal liturgy of the New Jerusalem, in which the temple is the Lord God Almighty and the Lamb (21.22). At the same time as the earth is being liberated from evil, the preparation of the People of the Covenant for the eternal wedding is being carried out. The People of the Covenant, prepared by the Lamb, pass through the history towards the celebration of the eternal wedding in the common and universal Kingdom of God. Sincere Love of God to his people, described by the prophets, is totally fulfilled in the Lambs love, who calls the People of the Covenant his Bride Spouse and leads them to Gods Kingdom.

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Dlaczego w relacji Mateusza (21,1-11) Jezus wjeżdżał do Jerozolimy na dwóch osłach? Część 2: Motywy obecności dwojga zwierząt w tekście Mateusza

72%

Kubiś A.

The Biblical Annals

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2018

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vol. 8

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issue 2

213-258

EN

The article deals with one of the problematic issues found in the Matthean entry narrative (21:1-11), namely the reason(s) for introducing two animals into the account. The article provides an extensive discussion of the possible reasons for the biblical authors configuring the narrative in this way, presenting various allegorical, redactional, naturalistic, and intertextual interpretations. The article proposes that the most likely reason for introducing two animals into the narrative is simply to accurately reflect a real historical event – which in fact involved two donkeys. It is also argued that Matthew, as a theologian, was equally interested in demonstrating the fulfillment of Zec 9:9. Further, his narrative was also imbued with allusions to Mosaic as well as Davidic and Solomonic typologies.

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L’éveil des sens et la nature complice chez Zola et Maupassant

72%

Kaczmarek-Wiśniewska A.

Academic Journal of Modern Philology

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2020

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vol. 9

293-301

EN

The paper discusses the problem of the awakening of senses and sensuality, with a visible connivance of nature, in characters of two novels belonging to the Realist/Naturalist movement. In Emile Zola’s The Sin of Father Mouret (1875), a fanatic priest having forgotten his clerical condition falls in love with a virgin girl who grew up in a savage garden. They are both involved in an erotic game set up by plants and animals living in the garden that want them to know the carnal aspect of love and push them to a physical close-up. In this way, the garden, named the Paradou, becomes both a kind of new Eden and an inferno of lust. In Guy de Maupassant’s Mont-Oriol (1887), a young and naïve aristocratic wife of a banker is seduced by a lady-killer in the wonderful landscape of Auvergne which makes her open for new sensations and new experiences. The sensual influence of air, water and earth makes the adulterous spouse discover sexual pleasure and transforms her from a girl into a mature woman.

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Dynamizm biblijnych znaczeń „logosu” w świetle Księgi Mądrości

58%

Poniży B.

Verbum Vitae

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2008

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vol. 13

87-107

PL

L'articolo presenta diverse sfumature de l termine logos nella Sapienza di Salomone. La dinamica della parola di Dio e stata dimostrata sulla base dei seguenti testi: 9,1-2 (parola creatrice); 12,9 (parola distruttiva); 16, 12 (parola di guarigione); 18,14-16 (parola cosmica); 18,22 (parola di orazione ). Alla fine viene esaminata la recenzione di questa visione della parola divina nei testi del Nuovo Testamento come pure tra i Padri della Chiesa.

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2 Verbum Vitae

1 Academic Journal of Modern Philology

1 The Biblical Annals

1 Kaczmarek-Wiśniewska A.

1 Kubiś A.

1 Poniży B.

1 Popielewski W.

1 2020

1 2018

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Błogosławieni, którzy są wezwani na ucztę godów Baranka (Ap 19,9). Kościół w Księdze Apokalipsy

Dlaczego w relacji Mateusza (21,1-11) Jezus wjeżdżał do Jerozolimy na dwóch osłach? Część 2: Motywy obecności dwojga zwierząt w tekście Mateusza

L’éveil des sens et la nature complice chez Zola et Maupassant

Dynamizm biblijnych znaczeń „logosu” w świetle Księgi Mądrości