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ŚLĄSKIE STUDIA HISTORYCZNO-TEOLOGICZNE



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szukane wyrażenie: "Ewangelia Łukasza" | znaleziono 3 opisów(-y) | strona: 1 spośród: 1



autor: Gryglewicz, F.

tytuł: Redakcja Łk 8, 15

Śląskie Studia Historyczno-Teologiczne 8 (1975) 19-24

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słowa kluczowe: teologia biblijnaEwangelia Łukaszamariologia

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LA REDAZIONE DI LC 8,15
L'ultima proposizione dell'interpretazione della parabola del seminatore (Lc 8, 15) nella redazione di Luca presenta alcune parole paralella alle due enunziazioni di Maria dal Vangelo dell'Infanzia (Lc 2, 19.51) ed alle due altre, nelle quali si parla dell'ascoltare e del conservare la parola di Dio (Lc 8, 21; 11, 28). L'autore ha voluto rintracciare il senso delle parole paralelle, le ha comparato tra loro, ed ha concluso che le parole "coloro che hanno ascoltato la parola e la conservano in un cuore onesto e buono, producono frutto con perseveranza", Luca riferisce a Maria, Madre di Gesù.



autor: Nowak, D.

tytuł: Uzdrowienie w szabat człowieka chorego na puchlinę wodną jako creatio continua (Łk 14,1-6)

Śląskie Studia Historyczno-Teologiczne 44,1 (2011) 16-29

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słowa kluczowe: Nowy TestamentEwangelia Łukaszauzdrowieniecreatio continuaszabat

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Healing a man suffe ring from edema as creatio conutinua (Lk 14,1-6). Summary
In his mission of proclaiming Gods kingdom, Jesus was driven first of all by his compasion for other human beings. His misssion was reaveled through his words and deeds, and it was a testimony of Gods love for humans. The creative perspective of the Saviours work is reavealed particularly by appealing to the idea of love. In modern biblical theology, the image of Gods love became the hermeneutical key for explaining the mystery of creation.
Since it is difficult to state clearly what the creation ex nihilo – something out of nothing is, more and more often it is talked about as creation ex amore – out of love.
Jesus was undertaking the work of creation in his activities. In this way he became the Creator full of love for all his cration, especially for the one which – paraphrasing the words of apostle Paul – „one sighs and hurts, awaiting ones redemtion” (Rome 8,22). Healings performed by Jesus, especialy the ones performed on the sabath, are written in the notion of creatio continua. His healing work on the sabath can be described as creatio contunua ex amore.



autor: Pisarek, S.

tytuł: Jezus - Ewangelizator (Łk 8,1)

Śląskie Studia Historyczno-Teologiczne 31 (1998) 93-104

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słowa kluczowe: teologia biblijnaNowy Testamentchrystologia Nowego TestamentuJezus Chrystustytuły chrystologiczneewangelizatorEwangelia Łukasza

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JESUS - THE EVANGELIZER
Summary
The article is the 19lh of the series on Jesus Titles which had been published in "Gość Niedzielny^ weekly magazine since 1994-1996. The previous ones were a popular presentation of the New Testament Christology whilst the 19s article is a scientifically approached summary of the series. It was specially written for the Commemoration Book dedicated to Petr Pokorny who is professor in biblistics at the Department of Protestant Theology at Charles University in Prague (the Czech Republic) to celebrate his 65th birthday in 1998. As the title Jesus - the Evangelizer has not been used in the Bible (althhough it is used even in the Church's official documents) the author puts forward the question - Is the title "Jesus Evangelizer' rooted in the Bible and what are its contents? This title has appeared recently with the new evangelization. John Paul II made a postulate in TMA: To discover Jesus Christ again as the only Redeemer of the world. The basis for it is a pericope about a rejection of Jesus Christ in Nazareth (Luke 4,16-30). From the philological point of view basing on BH, LXX and NT the line leeds from the Hebrew term mebaśer (lti!2tí) throng a Greek substantial form ο εύαγγελιζόμενος (LXX,NT) to the corresponding form evangelizer in medival Latin and the derived from this form neologisms in modern languages, especially in Roman languages up to its presence in Polish theological literature. Polish spelling is "evangelizator' (ewangelizator) but it can not be found in any dictionary of Polish. The author looked for this title in contemporary translations of the Bible and found a term "Głosiciel Ewangelii" (he who preaches the Gospel) as the closest and the most appropriate one.
Analysis of the texts in NT where ò ευαγγελιζόμενος refers to Jesus showed topos of the verb εύαγγελιζειν in the New Testament; philological and exegetical analysis of the texts have been carried out and showed evidence that Jesus was in the function of a subject. The word εύαγγελιζω/εύαγγελι- ζειν is present in 55 places in the New Testament and it is also used 9 times in the context which refers to Jesus's activities: Matt 11,5; Luke 3,14; 4,18; 4,43; 7,22; 8,1; 9,6; 16,16; 20,1. It is used as participium 20 times in the New Testament only in medial and passive form.
The author presents the results of his own research and gives the definition: What is the definition of Jesus - Evangelizer? The most accurate and the shortest answer can be found in Luke 8,1 summarium: Ιησούς διοδεύων κατά πόλιν και κώμην, κηρύσσων και ευαγγελιζόμενος την βασιλειαν τού Θεού which means Jesus constantly on his way (διοδεύων) through towns and villages, proclaiming (κηρύσσων) Good News about the Kingdom of God which has already come. This is what He was sent for. He himself is the Gospel (Mark 1,1). Basing on the original Greek text it is justfied to use the title Ιησούς ο ευαγγελιζόμενος (the evangelizing Jesus) which can be translated into Latin used by the Church as Jesus Evangelizans, so the contemporary version of the title is Jesus - the Evangelizer. The author's bibliography contains 32 items which were used as justification of the subject matter of this paper. Item no 27: Carlo Maria Martini, Głosiciel Ewangelii u św. Łukasza. Medytacje, WAM, Kraków 1993 (Duc in altum - wypłyń na głębię 9); Carlo Maria Martini, He who proclaims the Gospel in the Gospel according to Luke. Meditations, WAM, Cracow 1993 (Due in altum - set out on deep waters 9).



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