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    Wyświetlanie 1-4 z 4
    Tytuł:
    The Polemic in Jn 8:31-59 in the Context of Jewish and Christian Literature
    Autorzy:
    Wróbel, Mirosław S.
    Powiązania:
    https://bibliotekanauki.pl/articles/1051304.pdf
    Data publikacji:
    2015-12-11
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II
    Tematy:
    Ewangelia Jana
    polemika
    ojcostwo
    synostwo
    Gospel of John
    Polemic
    Fatherhood
    Sonship
    Opis:
    Jedną z widocznych cech Ewangelii według św. Jana jest jej „potencjał polemiczny”. Wiele zdań Janowego Jezusa wobec Jego rozmówców (Żydów) ma ostry i polemiczny charakter. W niniejszym artykule autor pragnie wskazać na źródła Janowego konfliktu i polemiki w szerszym kontekście literatury judaistycznej (Izajasz, Targum Izajasza) i chrześcijańskiej (Pierwszy List św. Jana, List do Galatów). Analiza ta umożliwia wydobycie „paradygmatu polemicznego”, który mógł być wykorzystany przez autora czwartej Ewangelii i zaaplikowany do sytuacji końca I w., kiedy szczególnie żywotnym było pytanie o tożsamość „prawdziwego Izraela” w odniesieniu do ojcostwa wobec Boga i Abrahama.
    Źródło:
    The Biblical Annals; 2010, 2, 1; 15-26
    2083-2222
    2451-2168
    Pojawia się w:
    The Biblical Annals
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    The Son as a Torn Veil: The Mysteries of Jesus According to J. Ratzinger-Benedict XVI
    Autorzy:
    Szymik, Jerzy
    Powiązania:
    https://bibliotekanauki.pl/articles/2037240.pdf
    Data publikacji:
    2021-03-29
    Wydawca:
    Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
    Tematy:
    Christology
    fundamental theology
    the theology of J. Ratzinger-Benedict XVI
    Incarnation
    God’s sonship
    Opis:
    J. Ratzinger-Benedict XVI relates theological cognition to following Jesus and going in His footsteps. He emphasizes the inseparable, mutual, servant-like relationship between academic theology and Christian praxis, Christological hermeneutics with the existential basis of faith. Intellectual and spiritual understanding of the mystery of Jesus depends on intimacy with Him and grows on this path: only the Son can show the Father because he knows Him in a way that defines his existence as the Son. The eternal inter-Trinitarian conversation with the Father – the prayer of the Son, His sonship-obedience – finds its corporal expression in history, and the humanity of Jesus, whose culmination is the cross, remains His prayer. The earthly life, and finally the Passover of Jesus, introduces into the human, vague concept of God the experience of the loving Father, thus making the course of history definitively meaningful and fulfilling, and the faith legitimate. Ratzinger defends Christology as a conceptual understanding of the truth of the Gospel, the depth and integrity of which Christology guards and to which it refers. Disregarding in faith the cognitive achievements and heritage of systematic theology leads to depriving faith of its most important contents, without which it starts to look in the dark for justifications which are subjective as well as fuzzy.
    Źródło:
    Collectanea Theologica; 2020, 90, 5; 621-635
    0137-6985
    2720-1481
    Pojawia się w:
    Collectanea Theologica
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Silence and the Audibility of the Word: Contemplative Listening as a Fundamental Act of the New Evangelization. Part 2: Jesus Christ, the Eternal Listener
    Autorzy:
    Siegmund, J. Marianne
    Powiązania:
    https://bibliotekanauki.pl/articles/507622.pdf
    Data publikacji:
    2018-03-30
    Wydawca:
    International Étienne Gilson Society
    Tematy:
    Jesus Christ
    listening
    revelation
    sonship
    Trinity
    God
    metaphysics
    Hans Urs von Balthasar
    Thomas Aquinas
    divine person
    subsistent relation
    human person
    substance
    obedience
    the Word
    Opis:
    In the second part of her arguing for contemplative listening as a fundamental act of the new evangelization, the author turns to the theological perspective of Jesus Christ as the eternal Listener and, thus, focuses upon his act of listening, which is the unique personal form of his eternal divinity. The author addresses the following issues. Granted that listening has to do with obedient readiness, how can one say it is in the eternalSon, who, being God, would seem to be naturally exempt from obedience? In order to answer this question, the author looks at the Balthasarian “enfleshment” of Thomas’ notion of the divine persons as subsistent relations. In brief, to say that the Son is the subsistent relation of sonship means that the Son receives himself from the Father. But this self-reception implies, the author argues, an obedient readiness. And, since the Son is Word, this obedient readiness translates into a “listening.” The Son is not only the eternal Word. He is also the eternal listener of the Word he is. Within the Godhead, each person is his relation (of “opposition”) to the others and there is no difference between the person and his action. For example, the Son is his relation of sonship to the Father. But, one might ask, how could one speak of the Son’s obedience? How does one avoid subordinationism? The key is to see how the Son’s possession of divinity is compatible with a reception of it. If the Father is the “source and origin of all divinity,” the Son does, in fact, receive his divinity from the Father while, at the same time, he is co-equal and co-eternal with the Father. That the Father generates the Son does not mean, as Arius asserted, that there was a time when the Son was not. Rather, the Son always possesses his divine sonship as being given fromthe Father, while the Father possesses divinity as being given away. Divinity is compatible with relationality in the mode of reception. In the Godhead, reception is perfection. There are a number of texts from Thomas that the author presents in favor of this argument. Having established that reception is perfection in the Godhead, the author develops how this receptivity encompasses obedience and listening. For, in his receiving, the Son performs an act that, by an intrinsic analogy, one may describe as the taking of the gift of the Father into himself. In this sense, the Son is obedient to the “sense” of the Father’s self-gift. But, in the case of the Son, he isthe gift. Not only that, he isthe gift as Word. This suggests, as the author argues, that the obedience that characterizes him as a divine person is something intrinsically analogous to listening. Here, then, we find the ultimate theological reason that we are listeners: we are listeners because we are created on the model of Christ, the eternal Listener.
    Źródło:
    Studia Gilsoniana; 2018, 7, 1; 119-137
    2300-0066
    Pojawia się w:
    Studia Gilsoniana
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Jesus’ Intitulation of God as Abba: Its Sources and Impact on the Idea of the Fatherhood of God in the New Testament
    Autorzy:
    Szymik, Stefan
    Powiązania:
    https://bibliotekanauki.pl/articles/1043609.pdf
    Data publikacji:
    2020-12-21
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II
    Tematy:
    Abba
    Joachim Jeremias
    Bóg Ojciec
    ojcostwo Boga
    Jezus jako Syn Boży
    usynowienie wierzących (υἱοθεσία)
    God the Father
    the fatherhood of God
    the Son of God
    adoption to sonship (υἱοθεσία)
    Opis:
    In the article, the author discusses Jesus’ intitulation of God as Abba and its impact on the idea of God’s fatherhood in the New Testament writings. Responding to the recent criticism of J. Jeremias’s theses (cf. B. Chilton, M.R. D’Angelo), he tries to show that without the initial source, which was Jesus of Nazareth and his public teaching, the dynamic expansion of the idea of God’s fatherhood in the New Testament would not be possible. After a brief presentation of J. Jeremias’s ground-breaking opinion on Jesus’ filial relation to God as Father, encapsulated in the “Abba, Father” cry (Mk 14:36), a second section analyses the texts of the Hebrew Bible and Second Temple Judaism that explore the theological idea of God as Father. The third part focuses on the NT witnesses to God’s fatherhood, i.e. God both as the Father of Jesus Christ and the Father of all believers (υἱοθεσία). In conclusion, the literary evidence preserved in the NT writings and rational arguments point to Jesus of Nazareth as the source and starting point of the NT idea of God’s fatherhood. Jeremias’s study is still valid, and the address “Abba-Father” uttered by the historical Jesus remains the most concise and fullest expression of his filial relation to God.
    Źródło:
    Verbum Vitae; 2020, 38, 2; 485-502
    1644-8561
    2451-280X
    Pojawia się w:
    Verbum Vitae
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
      Wyświetlanie 1-4 z 4

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