Search results

1

“Return to the Lord” (Hos 14:3): Repentance as the Essence of the Relationship Between God and Man

100%

Pikor W.

Collectanea Theologica

|

2020

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vol. 90

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issue 5

321-334

EN

The article focuses on the theme of return/conversion in the Book of Hosea. The issue is presented from the perspective of the two parties of the covenant: God and Israel. At the starting point lies Israel’s refusal to return to God, and Yahweh’s threatening, punitive retribution to his people. The ending focuses on the conversion of the people to Yahweh, a development possible only owing to God’s preceding forgiveness, expressed by his turn to his people. These four different dynamics of return are reconstructed on the basis of the twenty-two instances of the verb šûb in the Book of Hosea.

2

Teoria polityczna Thomasa Hobbesa a teologia reformowana

88%

Chmielewska L.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

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2014

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issue 6(32)

111-128

EN

The purpose of this article is to show the relationships of Hobbes’ political philosophy in Leviathan with the Reformed Theology, including the Covenant Theology. It is reasonable to claim that this philosophy was inspired by religious elements of Calvinism. Although Hobbes is classified as contractual thinker, however, in Leviathan he used the concept of covenant, but defined it as a contract. The concept of covenant is strongly associated with a moral sphere. In the political theory of Hobbes the covenant faithfulness is the basis for policy. The secular nature of Hobbes’ theory, in fact, is based on the moral ground.

3

Sól to dobra rzecz – dosłowne i metaforyczne użycie rzeczownika sól w Mk 9,49-50

88%

Wojciechowska K.

Gdański Rocznik Ewangelicki

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2014

|

vol. 8

206-221

EN

The article presents an analysis of the text of Mk 9,49-50 confronted with the parallel texts from Mt and Lk. The context of the metaphor related to salt in Mk makes it possible to trace the source of the metaphor in the Old Testament descriptions of sacrificial actions. The evangelist primarily emphasizes positive attributes of salt. Just as a small amount of salt can significantly improve the taste of food, so kindness and peace have a positive impact on the relationship in the community of the disciples of Jesus.

4

Milczenie Boga: przykłady żydowskiej i chrześcijańskiej teologii Holocaustu (Paul van Buren i Richard L. Rubenstein)

88%

Kopiec P.

Przegląd Humanistyczny

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2019

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vol. 63(3 (466))

61-76

PL

When considering the causes of secularization in the Western societies, one must mention sociological and political consequences of both the World War II and Holocaust. Extermination of the Jewish nation prompted raising the question of “why did God allow Auschwitz?” Many Jewish and Christian theologians attempted to explain the moral collapse in the time of Holocaust. Part of them was related to the so-called Death of God theology, the theological movement which interpreted a radical secularization of the Western culture in many ways. The article discusses theological reflections of the Christian theologian Paul van Buren and the Jewish thinker Richard L. Rubenstein. They are considered to belong to the movement of the Death of God theology, though in both cases such classification is not justified. Both interpret Holocaust in the perspective of God’s silence, and both search for new notions and meanings for God in the secular world after Auschwitz.

5

Bóg, który mówi do serca. Sposób działania Boga wobec niewiernego Izraela w Oz 2, 16

88%

Jaszczołt M.

Studia Ełckie

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2019

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vol. 21

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issue 1

27-37

EN

The article talks about the actions of God as described by prophet Hosea in Hos 2: 16-25, which are the consequence of the sin and the unfaithfulness shown by Israel to God. Despite the fact that Israel's sin of should be met with punishment from God, Hosea predicts God's mercy. To formulate this, the prophet applies a rare idiomatic Hebrew expression על־לב דבר, which could be translated as talking kindly to the heart. The article conducts a short analysis of nine instances in the Bible in which this expression has been used, underlining the difficulties and lack of consequences in translating this expression to Polish. Subsequently, an interpretation of על־לב דבר, as applied by Hosea in the above mentioned passage, was carried out. The explanation of the idiom has as its aim a more profound understanding of the message conveyed in the selected excerpt. The use of the image of marriage in this text, which is accompanied by forgiveness to an unfaithful wife, became for Hosea an illustration of mercy that God shows to His believers.

6

Przymierze noachickie jako przykład koncepcji przymierza w tradycji kapłańskiej

75%

Arndt M.

The Biblical Annals

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1986

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vol. 33

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issue 1

5-21

PL

Der Bundęsgedanke im Alten Testament ist nicht eindeutig; man kann das, was P berit nennt und dabei ais rein theologischen Begriff versteht, in einem fur P eigenen Sion ais Bund verstehen. KIares Beispiel dafür ist der Bundesschluss mit Noach in Gen 9, 1-l7. Das Dauern seines Heilswillens offenbart Gott dadurch, dass er das geschaffene Leben vor der Vernichtung rettet. Der Hensch und mit ihm alles Leben behalten trotz Sunde und Gericht den SchSpfungasegen und di Gottesebenbildlichkeit. Die Aufforderungen Gen 9, 4-6 sind weder Gebote noch Bundesbedingungen, sondern sie stellen eine paranetische Einfuhrung zum Bundesschluss dar. Der Bund selbst ist nach P eine bedingungslose Gabe, die Noach und alle zukunftigen Geschlechter der Menschheit für immer erhalten. Das von menschlichem Handeln unabhängige Bundeszeichen wird immer die gfittliche Zuwendung, Gnade und Treue verkunden.

7

Aspekt teologiczny Prawa Mojżeszowego

75%

Potocki S.

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1963

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vol. 10

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issue 1

5-19

PL

For understanding of arguments of Moses’ Law it is necessary to know geografical, historical, economical and social conditions and first of all the religious atmosphere of Israel of that time. The religious element gives this law a universal value and that is why it frames the background for future evangelic law.I. Texts of Law: Included in Pentateuchus do not compose a uniform, whole, however the egzegets, by using literary and historical criteria arranged them into certain collections. Those collections, quoad substantiam, should be refered to Moses’ epoch though final compositions could have been done in later times.II. The law is a result of synaic covenant. The evidence are: a) names of law: Tôrah, ʽedût, Dābār define the theological aspect of law and are taken from religious life. Tôrah is a doctrine discovered by Jahwe, ʽedût is a protocol of concluded covenant, Dābār defines detailed rules of manifested law. Juridical vocabulary is represented by: Mišepatîm, Huqqîm, Mieewāh and other. Their contents are taken from custom life in Moses’ Law filled with religious spirit. b) contents of covenant an Synai: It is an agreement of conditional character dependet an peoples conduct. The conduct is regulated by Law so breaking of Law at the some time means breaking of covenant. Conclusion: The Law is a given will of Jahwe regulating the life of Israel and by that preparing the time of redemption.III. The Law demands holinees of double meaning: a) Holinees as moral perfection is demanded by moral law. It cannot be stated here as if Israelits in those days had no elaborated idea of holinees. Such opinion contradicts with the contents of Genesis and well carried egzegesis of law. b) Holinees as legal chastity is demanded by ceremonial law. The law regarding offering whose task is to restore lost chastity play an importand role. Conclusion: Law is a measure for educating holy nation. Legal chastity is to remind and secure moral sanctity. IV. The Old Law as the type of New. One should seek the basis of such typology: a) among prophets, who speaking about new covenant and law refer to the old, b) in from beyond biblical iudaistic tradition, c) in promises of the Gospel of St. Matthews, d) in letters of St. Paul, e) in statements of Fathers and writers of the Church. Conclusion: Finis legis Christus (Rom. 10, 4).

8

Berît ʻôlām w wyroczniach proroków niewoli

75%

Szwarc U.

The Biblical Annals

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1991

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vol. 38

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issue 1

35-42

PL

The paper is an analysis of the oracle in Ezek 16, 60-61a; 37, 26; Is 55, 3; 61, 8. It allows to state that the prophets of the time of the Babylonian slavery basically took the concept „everlasting covenant” to mean a new covenant between God and Israel. As a result of this Jahve will for ever live among His people. The nation will be internally and spiritually transformed, so that they will never be unfaithful to their God.

9

Nowe przymierze

75%

Gryglewicz F.

The Biblical Annals

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1965

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vol. 12

|

issue 1

49-57

PL

L’alliance mentionnée dans les paroles de consécration a deux versions. Les deux traduisent la même pensée à savoir que 1’alliance a été contractée dans le sang, toutefois la version de St. Mathieu et de St. Marc se réfère à 1’alliance du Sinaï, la version de St. Luc et de St. Paul à la prédiction de Jérémie. II existait donc dans l’ancienne Église deux traditions parallèles au sujet de 1’alliance nommée par le Christ au cours de la Sainte Cène. Si l’on suit les deux traditions dans le Nouveau Testament on arrive à la constatation que St. Paul unissait le prophète Jérémie à 1’alliance et qu’il se prononçait contre l’alliance du Sinaï. Cette demière tradition (Mathieu, Marc, Hebr.) avait des affinités avec Palestine, la première (Luc, Paul) avec Antioche. Les deux traditions voyaient différemment l’oeuvre du Christ à la Sainte Cène, toutes deux sont pourtant d’accord sur le fait que 1’alliance nouée par le Christ prend place de’alllance nouée avec Dieu par Moïse.

10

Moraltheologischen implikationen des glaubens nach der apostolichen exhortation evangelii Gaudium des Papsted Franziskus

63%

Chojnacki G.

Colloquia Theologica Ottoniana

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2016

|

issue 1

29-42

PL

Papież Franciszek kładzie w swoim nauczaniu i pastoralnej działalności wyjątkowy akcent na potrzebę ewangelizacji, która ma wzbudzić (na nowo) gotowość do ożywienia łaski, wypływającej z przyjętego daru wiary. Zwłaszcza relacja w Trójjedynym Bogiem musi zostać poddana pogłębieniu i zintensyfikowaniu, chodzi tu o odnowienie przymierza z Bogiem, którego podstawą jest cnota miłości, gdzie ujawnia się uprzednie umiłowanie Boga przez człowieka i miłosne oddanie się człowieka swojemu Stwórcy. Franciszek dostrzega wielką potrzebę ożywienia miłości człowieka do Boga, która sprawi, że Jego przykazania są łatwe do spełnienia. Bowiem z zachowania przykazań nie rodzi się miłość do Boga, lecz może powstać swoisty rodzaj moralizmu, który będzie polegał na zewnętrznym spełnianiu nakazów i zakazów, bez autentycznego życia wiarą i z wiary. Miłość człowieka do Boga sprawia, że człowiek chce żyć w prawdzie, która jest prawdziwym gwarantem wolności i przyczynia się do społecznej aplikacji zasady ordo caritatis.

EN

Pope Francis puts special emphasis in his teaching and pastoral activities on the need for evangelisation which is to awaken (reawaken) the readiness to revive the grace that flows out from the gift of faith being received. Especially, the relationship to the Triune God must be deepened and intensified; this is about renewing the covenant with God, the heart of which is the virtue of love in which the love of man for God and his / her loving devotion to his / her Creator is being revealed. Pope Francis sees a great need to revive the love of man for God that will make that His commandments are easy to meet. This is because the love for God does not spring from keeping of commandments only but a special type of moralism may arise which will consist in external fulfilment of orders and prohibitions, without authentic life of faith and with faith. The love of man for God makes him to want to live in truth which is the real guarantor of freedom and contributes to social application of the principle of the ordo caritatis.

11

Małżeństwo przymierzem miłości i miłosierdzia

63%

Rychlicki C.

Ius Matrimoniale

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2015

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vol. 26

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issue 4

5-28

EN

This article draws attention to two important values that are relatedto marriage. The first of them is love, which is a feature of marriage, and which is oriented on bearing and raising offspring who require responsible parenthood. The second is mercy, which is a prerequisite in marriage itself and a duty of the Church in its pastoral care of marriages facing difficulties which weaken their love and break their sacramental unity. These two values: love and mercy, considered in the context of sacramental marriage, are in a significant relation to covenant between God and human being and in relation to the covenant between Christ and the Church. Comparing these two God’s covenants with human being in the Old and New Testament with sacramental marriage leads to a clear conclusion that marriage seems as truly reflecting the covenant between Christ and the Church (cf. Ephesians 5, 21-33). In this part marriage is considered as good and sacred gift of God given to humans both for their best interests of one another and for social good. For marriage itself is a significant source of family which, in turn, is the fundamental unit of the society and nation. Since family finds its source in conjugal unity the care of Church and the state should be directed at the good of marriage and family. Such care should be displayed especially in situations in which the unity of marriage is endangered and which may lead to family breakdown.

12

Przymierze miłości małżeńskiej

63%

Pastwa A.

Ius Matrimoniale

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2003

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vol. 14

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issue 8

5-21

EN

Die Ehe enshteht aus dem Geheimnis der uralten Gottes Liebe zu Menschen. Das auf die Offenbarung hingestellte Magisterium der Kirche, immer sucht Wege um diese Wahrheit besser zu ausdrücken. Eine doktrinäre Richtung , die durch die Konstitution „Gaudium et spes” bestimmt wurde , hat gezeigt, daß das Streben nach der Entwicklung der Doktrin de matrimonio eine Darstellung der Ehe als institutum amoris coniugalis voraussetzt. Ebendeshalb der Papst Johannes Paul II., der in seiner Lehre theologisch-anthropologische Tiefe der ehelichen Kommunion enthüllt, bezeichnet die Ehe konsequent als „Bund der ehelichen Liebe”. Die päpstliche „Leibtheologie” offenbart eine genetische und ontologisch-existenzielle Verbindung zwischen der ehelichen communio personarum und der Kommunion der Personen von Trinität. Jene trinitarische Analogie, deren ein fundamentales Prinzip eben die Liebe ist, ermöglicht im volleren Licht die Natur der Ehe zu erkennen. Man kann folglich erwarten, daß der theologisch und kanonistisch relevante Begriff:, foedus amoris coniugalis” neue Impulse zu wissenschaftlichen Untersuchungen weitergeben wird.

13

„Nawróćcie się do Pana” (Oz 14,3). Nawrócenie jako istota relacji Boga z człowiekiem

63%

Pikor W.

Collectanea Theologica

|

2016

|

vol. 86

|

issue 4

63-76

EN

The article focuses on the theme of return/conversion in the book ofHosea. The issue is presented from the perspective of two covenant partners:God and Israel. The starting point is the refusal of Israel to return to Godand the dangerous punitive return of Yahweh to his people. The final partconcentrates on the conversion of the people to Yahweh which is possiblethanks to the prior return of God to his people with forgiveness. These fourdifferent dynamics of return are recovered on the basis of 22 appearancesof the verb šûb in the Book of Hosea.

14

Review: Omberta Pettigiani, «Ma io ricorderò la mia alleanza con te». La procedura del rîb come chiave interpretativa di Ez 16 (Analecta Biblica 207; Rome: Gregorian & Biblical Press 2015). Pp. 457. 34€. ISBN 978-88-7653-673-1.

63%

Pikor W.

The Biblical Annals

|

2015

|

vol. 5

|

issue 2

461-465

EN

Book review

PL

Recenzja książki

15

Biblijne podstawy rozumienia małżeństwa jako Kościoła domowego w ujęciu ks. Jerzego Grześkowiaka

63%

Śliwińska S.

Scriptura Sacra

|

2016

|

issue 20

249-258

EN

The article exposed the fact, that a married couple together with their children constitute a domestic church. It is so because sacramental marriage is a symbol of Christ’s covenant of love with the Church. The analysis of priest’s Jerzy Grześkowiak writings allows to detect that creation of man and woman by God out of love can be perceived as a first sign, a symbol of the spousal covenant between God and Israel.In the first part of the article, symbolic moments of the covenant between God and Israel are described based on the marriage of the prophet Hosea. The new covenant between God and man was ultimately updated in the person of Jesus Christ. The Church is the fruit of the New Covenant. In the article, the sources of the term “domestic Church” are depicted as well as functions of marriage as the domestic Church. In the last part of the article are subsumed the conclusions about marriage and family, drawn by the priest of Munich.

16

Boże umiłowanie Izraela (Pwt 7,7-10)

63%

Szamocki G.

Verbum Vitae

|

2013

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vol. 23

17-37

EN

According to Deut 7:7-10, love is at the root of the relationship of God Jahweh with Israel. Mutual love is inscribed in the covenant between Jahweh and his people. Jahwe’s love for Israel and its characteristics can only be explained by the nature of God. Faithful to the promises given to the fathers of Israel, God shows love to Israel. In the name of that love He chooses Israel from other nations and accompanies him in his history. Out of love He performs great works for Israel and demonstrates His power in the destruction of the enemies who hate Him. The inhabitants of the Persian province of Yehud should be considered as the first recipients of the parenesis of Deut 7:7-10. For them, the reminder of the essence of Jahweh’s love, its constancy and consequences, constituted guidance and instruction in the effort of religious-national postexilic revival and restoration. In addition, the lesson of Deut 7:7-10, according to its place in the structure of the Book of Deuteronomy, provided the basis and motivation for remaining faithful to Jahweh. It encouraged to love Him “with all your heart, with all your soul and with all your strength” (Deut 6:5).

17

„Świadectwo” (‘ēdût) w kapłańskiej koncepcji sanktuarium i przymierza

63%

Lemański J.

Verbum Vitae

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2015

|

vol. 27

47-76

EN

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 P originally 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.

18

Abraham – ojciec wiary

51%

Krasowski A.

Roczniki Liturgiczno-Homiletyczne (Liturgical and Homiletic Annals)

|

2011

|

issue 2(58)

173-191

EN

Every vocation is the work of God. It is God who gives the grace and everything one needs to fulfil the vocation. So it was in Abraham’s life. Being called Abraham had to follow his way — the way of faith. All this was given to him that he could learn to look at the events of his life not as a pagan but as God Himself. Allowing the transformation God sends consolation. But He also allows doubts and even sufferings that purify. God acts in certain time continuum and through the definite events. Abraham learns not only to believe in God, but just trust Him. Being put to the test on Moria Mountain he doesn’t hesitate to follow the senseless, from the human point of view, way of life. He has already experienced the great love of God who leads him. Abraham believes God because he has experienced earlier that God gets life out of death! This is the moment when in his deep faith Abraham sees the Resurrection. Being baptized everyone gets vocation to holiness. God also leads us through the way of faith giving us the events we could respond to with the words of Abraham — the words of faith: “God will provide.”

19

The historical and theoretical evolution of collective security (including in the Baltic Sea region) from the 1648 Westphalia Peace to Woodrow Wilson’s 1920 League of Nations

51%

Davis M.

Security and Defence Quarterly

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2016

|

vol. 10

|

issue 1

75-98

EN

Modern political thinkers have ushered in the theoretical concepts of modern alliances and collective security/defense. Before these political theories were turned into modern organizations, many radical changes had to take place in how international relations were perceived in Europe and the world. These dynamic changes started at the end of the Thirty Years War, with the signing of the Westphalia treaties in 1648, and came to fruition with the forming of the League of Nations in 1920. This article explores this 272 year historical process including its impact on the population of the Baltic Sea countries.

20

Ontyczny wymiar życia ludzkiego jako podstawa jedności i nierozerwalności małżeństwa

51%

Sienkiewicz E.

Colloquia Theologica Ottoniana

|

2016

|

issue 1

187-204

PL

Współczesny kryzys małżeństwa i rodziny, przejawiający się w nietrwałości małżeństw, a także w unikaniu ich legalizacji, znajduje zapowiedź już w pierwszych rozdziałach Księgi Rodzaju. Podobnie jak zawarte jest w nich przekonanie o możliwości pokonania każdego kryzysu dotyczącego jedności i nierozerwalności małżeństwa. Podstawą jednak tego musi być wymiar ontologiczny, decydujący o właściwym rozumieniu bytu ludzkiego przez szczególny rodzaj relacji mężczyzny do kobiety. Ponieważ na tym właśnie poziomie została ona zakłócona, a nawet zerwana przez grzech, również w tym wymiarze otwiera się na odkupienie. Przy czym jedność małżonków jest nie tylko wynikiem stwórczego działania Boga, ale też stanowi obraz Jego istoty oraz obraz Przymierza zawartego przez Boga z człowiekiem. Do pełni doprowadza to Przymierze – w takim samym sensie dopełniając jedność małżeńską – Jezus Chrystus w Misterium Paschalnym. Zawarte w ten sposób Nowe Przymierze wzbogaca małżeństwo, umacniając także właściwą mu jedność dzięki objawionej w Jezusie Chrystusie tajemnicy Trójcy Świętej. Przyjmujący na siebie ludzką naturę Syn Boży, pozostający także w jedności z Ojcem, wyznacza jedności mężczyzny i kobiety drogę do jedności właściwej Osobom Bożym. W pełni zrealizuje się ona w eschatologii. Niemniej już w doczesności jedność małżonków może być drogą do objawienia przez Boga tajemnicy swojego wewnętrznego życia. Podobnie jak małżeństwo chrześcijan jest obrazem miłości Chrystusa do Kościoła.

EN

The contemporary crisis of marriage and the family, manifesting itself in the instability of marriages, as well as the avoidance of their legalization is its announcement in the first chapters of Genesis. Just as it contained in their belief in the possibility of overcoming any crisis, on the unity and indissolubility of marriage. The basis, however, this must be ontological dimension, crucial for proper understanding of the human being by the special nature of the relationship of man to woman. Because at this level it has been distorted, and even broken by sin, also in this dimension opens up to the redemption. The unity of the spouses is not only the result of God’s creative activity, but also an image of His essence and image of the covenant concluded by God with man. This leads to the fullness of the Covenant – in the same sense complementing the unity of marriage – Jesus Christ in the Paschal Mystery. Contained in this way it enriches the New Covenant marriage, strengthening the unity proper to him, through Jesus Christ revealed in the mystery of the Trinity. Taking upon Himself human nature of the Son of God, also remaining in communion with the Father, determines the unity of man and woman the way for the unity of the right People of God. The fully realize it in eschatology. However, already in the temporal unity of the spouses may be a way for the revelation of God the mystery of his inner life. Like the marriage, Christian is an image of Christ’s love for the Church.

Refine search results

“Return to the Lord” (Hos 14:3): Repentance as the Essence of the Relationship Between God and Man

Teoria polityczna Thomasa Hobbesa a teologia reformowana

Sól to dobra rzecz – dosłowne i metaforyczne użycie rzeczownika sól w Mk 9,49-50

Milczenie Boga: przykłady żydowskiej i chrześcijańskiej teologii Holocaustu (Paul van Buren i Richard L. Rubenstein)

Bóg, który mówi do serca. Sposób działania Boga wobec niewiernego Izraela w Oz 2, 16

Przymierze noachickie jako przykład koncepcji przymierza w tradycji kapłańskiej

Aspekt teologiczny Prawa Mojżeszowego

Berît ʻôlām w wyroczniach proroków niewoli

Nowe przymierze

Moraltheologischen implikationen des glaubens nach der apostolichen exhortation evangelii Gaudium des Papsted Franziskus

Małżeństwo przymierzem miłości i miłosierdzia

Przymierze miłości małżeńskiej

„Nawróćcie się do Pana” (Oz 14,3). Nawrócenie jako istota relacji Boga z człowiekiem

Review: Omberta Pettigiani, «Ma io ricorderò la mia alleanza con te». La procedura del rîb come chiave interpretativa di Ez 16 (Analecta Biblica 207; Rome: Gregorian & Biblical Press 2015). Pp. 457. 34€. ISBN 978-88-7653-673-1.

Biblijne podstawy rozumienia małżeństwa jako Kościoła domowego w ujęciu ks. Jerzego Grześkowiaka

Boże umiłowanie Izraela (Pwt 7,7-10)

„Świadectwo” (‘ēdût) w kapłańskiej koncepcji sanktuarium i przymierza

Abraham – ojciec wiary

The historical and theoretical evolution of collective security (including in the Baltic Sea region) from the 1648 Westphalia Peace to Woodrow Wilson’s 1920 League of Nations

Ontyczny wymiar życia ludzkiego jako podstawa jedności i nierozerwalności małżeństwa