Verbum Vitae, 2011, T. 20

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/24978

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Ciężar ojcostwa w Księdze Ozeasza
Szmajdziński, Mariusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2011)
In the Book of Hosea a noun 'ab does not apply to the prophet or Yahweh, but an idea of their fatherhood occurs in the prophecy. The prophet was called to be a husband of the woman of whoredom and a father of the children of whoredom. Hosea accepted this calling and consequently remained in love with them. In this way he became an image of God's love for His people. In the macital and parental story of Hosea, Yahweh reveals His tom heart. It shows that He not only loves Israel, but also how does it. In the face of the continuous infidelity of the Chosen People, God's love must be stronger than human sin. It was shown in the image of paternal and motherly love, it signifies complete love which was expressed in a human way in the Book of Hosea. Yahweh always forgives, loves and gives new life. In spite of the fact that Israel is really "the son of whoredom" who rejects love and knowledge of God as his Father and Saviour, he still remains in the bonds of God's incomprehensible love and is called "the son of God".
Jezus Janowy jako objawiciel oblicza Ojca
Wróbel, Mirosław S. (Katolicki Uniwersytet Lubelski Jana Pawła II, 2011)
The present article deals with the essential message of the Fourth Gospel which is based on the relation between Father and Son. The main motive of this article is the last verse of the Prologue (Jn 1: 18) which appears like leitmotive in the various contexts of the Gospel of John. In the first part of the article the author describes the relation between Father and Son in the Fourth Gospel. He stresses especially a deep communion between them which determines the function of Son as the Revealer of His Father. In the second part of the article the author makes analysis on the function of Jesus as the Revealer of Father. This function can be seen especially in His words and acts. The main goal of this function is the faith of the Jesus' disciples in God who is the loving Father and Donor of salvation. In the power of faith every human being can recognize in Jesus the face of Father whose main feature is Love until the mystery of the Cross.
Judaistyczne tło Modlitwy Pańskiej (Mt 6,9-13) w świetle idei ojcostwa Bożego w Kazaniu na Górze
Rosik, Mariusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2011)
The idea of God 's fatherhood seems very obvious in the Sermon on the Mount. Jesus presents God as the Father who wants all what is good for all His children and invites all His children for a deep, spontaneous and intimate relationship with Him. The idea of God's fatherhood is present especially in the prayer which Jesus taught His disciples. The "Our Father" is a Christian prayer but it has Jewish roots. Jesus was a Rebrew and prayed according to Jewish faith. The structure of "Our Father" is as follows: invocation followed by seven requests. The contents of the prayer reveal many references to Jewish prayers, known already at the time of Jesus (Abinu malkenu, Kaddish, Shemoneh Esreh). The similarities between "Our Father" and various prayers of the Jews do not exclude uniqueness of the prayer which Jesus taught His disciples. The idea of God's fatherhood is present also in other parts of the Sermon on the mountain: the blessings of the peacemakers (Mt 5,9), the role of the disciples (Mt 5,13-16), love for enemies (Mt 5,43-45); the call to follow Christ (Mt 5,48); the Father who sees in secret (M t 6, 1-6.1618); Father's forgiveness (Mt 6,14-15); Father's care (Mt 6,25-34); Father's goodness (Mt 7,7-11) and God's fatherly will (Mt 7,21). All these passages, just like the prayer "Our Father", underline the importance of filial trust in God as the Father.
Nauczyciel mądrości i wychowawca – mądrościowy wzorzec ojca
Popielewski, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2011)
Biblical wisdom literature of Israel draws attention first of all because it deals with the life of person involved in the nearest environment. The books of wisdom don't speak of big historical traditions of God's people but they try to form a man to help him to adapt himself to the order established by God. The family, with a figure of father, is the first step of maturing on the way of wisdom. The father has a double responsibility: he is a master of wisdom and a tutor for his own son. He transfers a treasure of his experience to his son. He leads bim, sometimes with severity, to the future of happiness. The poem of the book of Sirach (30, 1-13) is a good example of that. We see here the wisdom of father who is at the end of his own life and who has the unique desire: to see the son as his follower. Even if he is requiring, he does it for the good of his child. Making so he ends his life as a responsible master of wisdom.
Ojcostwo Abrahama w świetle tekstów patrystycznych
Basiuk, Maciej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2011)
Paternity of Abraham was very obvious in the biblical time. lsraelites treated him as their father who was chosen by God. They believed next generation would be blessed because of God's promise for Abraham. Also arising Christianity treated bim as a progenitor. But a character of his paternity changed. Christians put an accent of his very strong faith instead of physical aspect of his fatherhood. Fathers' of the Church teaching came in the same way, although they saw bim also as an example of father in the physical aspect.
Ojcowie w opowiadaniach o patriarchach w Rdz 12–50
Pawłowski, Zdzisław (Katolicki Uniwersytet Lubelski Jana Pawła II, 2011)
The Book of Genesis tells a story about three fathers: Abraham, Isaac and Jacob. To be a father for Abraham is first to expect a child for a long time, then to follow the words of promise God speaks to him, especially the promise of a son. When Ishmael and Isaac have been born to him, his father affections are put to the tests. Ishmael has to be sent away along with his mother Hagar. Then, God commands him to sacrifice his now only son, Isaac. When Isaac himself was old and could not see, he was blinded by his desire for the venison stew, Esau used to prepare for him, but eventually he was corrected by his wife Rebekah who gained his blessing for Jacob, the son she loved. Finally, Jacob is the most experienced father. His love for Joseph and then after his alleged death, for his youngest son Benjamin, proved to be strong enough and stood the test of time.
Rady dla ojców w tzw. „Tablicach domowych” (Kol 3,21 i Ef 6,4)
Borek, Wacław (Katolicki Uniwersytet Lubelski Jana Pawła II, 2011)
The household codes in which we find the advices given to fathers are the exegetes' focus of attention since the time of Reformation. From this period on, on the basis of various criteria, one tried to define the genre of household codes and set them apart as a separate body in New Testament literature. Following the particular topie which regards the exhortations addressed to pater farnilias, we analyzed two fragments contained respectively in the Letter to Colossians and in the Letter to Ephesians. To grasp the speciticity of these instructions, embedded in an easily traceable and repeating scheme, one should start with finding the common characteristics of the said paraenetic texts. The analyses showed that a eonunon factor is a universal rule based on the two mutually complementing elements: subordination and reciprocity having their source in the Wisdom literature of OT and in the new commandment of love. Having in mind the above mentioned rule and the Hellenistic culture in which the addressees of the instructions lived, we examined the command given in the Letter to Colossians. It constitutes a point of departure for the expanded, catechismal instructions contained in the Letter to Ephesians.

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