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Królestwo i królowanie według Księgi Apokalipsy

100%
Kiejza A.
The Biblical Annals
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2001
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vol. 48
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issue 1
145-157
PL
Sostantivo basileia, presente nella proclamazione di Gesù sotto forma basileia tou Theou, oppure basileia ton ouranon, esprime piuttosto una realtà personale di Dio e di Gesu, e non soltanto geografica. Spesso siamo tentati di pensare piu a questa ultima. Nel libro dell'Apocalisse il regno apartiene a Dio a Christo (Ap 11, 15; 12; 10). Tutto quello che si svolge nella storia umana non e altro che realizzazione del Loro potere regale. C’e un’altro regno, che puó essere chiamato un «anti-regno», quello di Bestia (Ap 16, 10; 11, 17. 18). Ma anche i cristiani sono chiamati basileia (Ap 1, 6; 5, 10; Ap 20, 6 esprime lo stesso ma nella forma verbale). Il loro essere «regno» e uno stato strettamente legato a Dio e a Cristo. Questo e avvenuto grazie alla morte violenta di Gesù (Ap 1, 5; 5, 9). La loro dignità è „indirizzata” a Dio e ora si esprime nella missione che  svolgono sulla terra (Ap 20, 6). Finalmente, nella realtà escatologica, loro avranno parte in una piena realizzazione di quello che già stanno sperimantando. Questo articolo cerca di provare che per i cristiani „essere regno”, nel contesto della storia, è un compito da svolgere e non una dignita da godere. II ció si attua nella tensione tra opposizione alla Bestia a tra stretto legame a Dio e a Cristo.
2
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Jezus jako król w czwartej Ewangelii „To Ty powiedziałeś, że jestem królem” (J 18, 37)

100%
Łabuda P.
Seminare. Poszukiwania naukowe
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2007
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vol. 24
83-94
EN
In this article the author tries to look at Jesus Christ as a king. The term „king” appeares on pages of the New and the Old Testament many times. Having that in mind the author analyzes the portrait of Jesus as a king in the Gospel according to St John. He does that particularly in the de- scription of the suffering of the Master from Nazareth. St John mentions Christ's royal title mainly in the account of Jesus being questionned by Pilate, his suffering on Golgotha as well as in the de- cription of events that take place after his death. The analysis of these facts will reveal the signific- ance of Jesus's royal title as well as in what St John saw the royal nature of Jesus and finally what his royal activity was based on.
3
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Antycypacja królestwa w ujęciu Franza Rosenzweiga

75%
Firla A.
Zeszyty Naukowe Centrum Badań im. Edyty Stein
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2016
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issue 15
167-178
PL
The Star of Redemption, thinker Franz Rosenzweig’s life’s work, has beenanalysed and interpreted across a variety of disciplines and perspectives for almosta hundred years. Future generations will continue to use and appreciate this text for itsenduring variety and multiplicity of ideas. This article aims to provide a hermeneutical insight into Rosenzweig’s idea of the anticipation of the Kingdom. Rosenzweig deriveshis ideas from the Tanakh. Eternity, according to Rosenzweig, is neither an infinite nor an indeterminately long period of time, but ‘a Tomorrow that could as well be Today’. Redemption occurs as eternity projected in time. The author understands time not only as a sequence of moments as occurrence in history. For him history will be newly decided inevery moment of encounter between the Other and the Self. History moves forward only because of the individual, who decides. Rosenzweig therefore considersprayer as the constitutive element of the human world order, which can anticipate and accelerate the coming of the Kingdom. Rosenzweig’s conception of prayer is fully developed in the third part of the Star, especially in the introduction, titled On the Possibility of Soliciting (erbeten) the Kingdom by Prayer. Here the author introduces different types of prayers andasks the most crucial question of the last part of the Star: Can a human being tempt Godsimply by praying? Subsequently, we must recognize the significance of Rosenzweig’scontribution to the interpretation of prayer as the anticipation of the Kingdom. His analysisremains current and a precious resource for further reflection.
4
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Z problematyki pojęć eschatologicznych

63%
Smentek I.
Teologiczne Studia Siedleckie
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2021
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issue Teologiczne Studia Siedleckie XVIII (2021) 18
60-91
PL
Niniejszy artykuł podejmuje temat stosowania terminologii eschatologicznej i jej rozu-mienia. Zastosowane pojęcia i punkt wyjścia prowadzonego rozważania wpływają na jego ukierunkowanie i rozłożenie aspektów. Jeśli jako punt wyjścia przyjmiemy rzeczy ostateczne uzyskamy antropologiczny obraz losów człowieka i jego powołania do wieczności. Wyjście od tajemnicy Boga i Jego planu, wymaga zwrócenia uwagi na Osobę Chrystusa Przychodzą-cego i czyni eschatologię traktatem o Bogu Trójjedynym dopełniającym swoje dzieło. Niniejsze studium zwraca też uwagę na niuanse znaczeniowe niektórych pojęć odno-szących się do życia wiecznego jak np. nowość, królestwo, dom Ojca, niebo, chwała czy szczęście wieczne. Te i inne wyrażenia zawierają, zakorzenione w Objawieniu i tradycji Kościoła, bogactwo znaczeniowe. Ich przemyślane i świadome stosowanie służy pogłębionej i twórczej, a zarazem precyzyjnej refleksji.
EN
The present article deals with the use and understanding of eschatological terminology. The concepts used and the starting point of the consideration affect its orientation and the distribution of aspects. If we take the final events as a starting point, we obtain an anthropological picture of man’s fate and his destiny to eternity. When starting with the mystery of God and His plan, one must pay attention to the Person of Christ the Coming One and this makes eschatology a treatise on the Triune God that completes His work. This study also draws attention to the semantic nuances of some notions relating to eternal life, such as novelty, kingdom, Father’s house, heaven, glory or eternal happiness. These and other expressions contain a wealth of meaning rooted in Revelation and the Church’s tradition. Their thoughtful and conscious use serves the purpose of a deep and creative and at the same time precise reflection.
5
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The Problems of Notions in Eschatology

51%
Smentek I.
Teologia w Polsce
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2020
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vol. 14
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issue 1
197-227
PL
Niniejszy artykuł podejmuje temat stosowania terminologii eschatologicznej i jej rozumienia. Zastosowane pojęcia i punkt wyjścia prowadzonego rozważania wpływają na jego ukierunkowanie i rozłożenie aspektów. Jeśli jako punkt wyjścia przyjmiemy „rzeczy ostateczne” uzyskamy antropologiczny obraz losów człowieka i jego powołania do wieczności. Wyjście od tajemnicy Boga i Jego planu wymaga zwrócenia uwagi na Osobę Chrystusa Przychodzącego i czyni eschatologię traktatem o Bogu Trójjedynym, dopełniającym swoje dzieło. Niniejsze studium zwraca też uwagę na niuanse znaczeniowe niektórych pojęć odnoszących się do życia wiecznego, jak np. nowość, królestwo, dom Ojca, niebo, chwała czy szczęście wieczne. Te i inne wyrażenia zawierają, zakorzenione w Objawieniu i tradycji Kościoła, bogactwo znaczeniowe. Ich przemyślane i świadome stosowanie służy pogłębionej i twórczej, a zarazem precyzyjnej refleksji.
EN
The present article deals with the use and understanding of eschatological terminology. The concepts used and the starting point of the consideration affect its orientation and the distribution of aspects. If we take the “final events” asa starting point, we obtain an anthropological picture of man’s fate and his destiny to eternity. When starting with the mystery of God and His plan, one must pay attention to the Person of Christ the Coming One and this makes eschatology a treatise on the Triune God that completes His work.This study also draws attention to the semantic nuances of some notions relating to eternal life, such as novelty, kingdom, Father’s house, heaven, glory or eternal happiness. These and other expressions contain a wealth of meaning rooted in Revelation and the Church’s tradition. Their thoughtful and conscious use serves the purpose of a deep and creative and at the same time precise reflection.
6
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Problem odpowiedzialności w ujęciu biblijnym

38%
Jelonek T. B.
Studia Socialia Cracoviensia
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2012
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vol. 4
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issue 1
EN
Description of the man creation and following after it description of the fall shows that the man is the ethical creature and is subject to a moral rights. It arises the responsibility. The crime is subject to the punishment, and obedience will be awarded. In the history of the biblical revelation comes first of all the notion of the collective responsibility which loses its part of the translation of events experienced by the nation in the voice first it Babylonian constrains. Then comes to the voice the notion of the personal responsibility which lets every individual participate in supporting the religious relation to the God but it gives also a serious difficulties. The Book of Job undertakes the problem of the suffering fair, the Book of Kohelet the question, why unfair does not bear punishment. The fuller possible solution is just after understanding that the repayment does not end within the earthly life, but there is the place for it in the hereafter life. It becomes the call to undertaking responsibility connected with the hope full of the responsibility.
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