Verbum Vitae, 2011, T. 20

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

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Teraz wyświetlane 1 - 12 z 12

Kościół domem, a biskup ojcem w świetle konstytucji apostolskich i innych pism syryjskich od I do V wieku
Żelazny, Jan W. (Katolicki Uniwersytet Lubelski Jana Pawła II, 2011)
The model of fatherhood in the Eastem Church of the first centuries was bound, on the one band, to the biblical idea of God the Father and, on the other band, to the image of the Church perceived as a household with the bishop being a father. At that point the three issues should be stressed: l) The authority of bishop as a father is rooted in the authority of God the Father; 2) The fatherly care of bishop embraces not only religious issues but extends to all the needs of the community members; 3) Since the earthly Church serves so that an individual may meet God, the pastoral authority is exclusively at the service of the meeting between the Church and the heavenly Jerusalem. Fatherhood is a ministry of meeting and helping in growing up to the meeting between man and 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.
Rola króla w Izraelu w relacji do ojcostwa Boga i do społeczeństwa w kontekście starożytnego Bliskiego Wschodu
Waszak, Piotr (Katolicki Uniwersytet Lubelski Jana Pawła II, 2011)
The understanding of the origins, functions and duties of a monarchy in the ancient world was influenced by religious beliefs current at that time. This „theology” fundamentally impinged on the establishment of the concept and the character of „royal paternity” having previously determined the relations between the king himself and the supernatural world. According to biblical sources, at the time when Israel was a monarchy, it is possible to state that there was a specific awareness of the role of the king that consisted in stipulating the covenant between the nation and God. This demanding and charismatic model has been embodied and realised not until the moment when Messiah – the King who perfectly revealed God’s fatherhood.
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".
Duszpasterska troska o ojców rodziny
Śmigieł, Wiesław (Katolicki Uniwersytet Lubelski Jana Pawła II, 2011)
In the Church's teaching fatherhood is defined as a vocation and constitutes an element of family life that is significant and difficult to replace. However, social changes and contemporary problems connected with the functioning of family have lead to a modification of the father model, and even the thesis about its crisis has appeared. This is why pastoral care for fathers of the family is one of the priorities of the family pastorate. Creating structures and methods of such a pastorate is a pastoral postulate. It is worth retuming to the practice of special teachings for fathers as well as establishing workshops, retreats, pilgrimages and other forms of work with fathers. Experiences of Catholic families associations that give broadly understood support to fathers are especially valuable, as well as the grass-roots Inicjatywa Tato.Net that actively promotes responsible fatherhood.
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.
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.
Paweł jako ojciec i Bóg jako "Abba, Ojciec"
Łabuda, Piotr (Katolicki Uniwersytet Lubelski Jana Pawła II, 2011)
The picture of God as the Father, expressed in the thought of St. Paul, corresponds to the thought of the Old Covenant and it is also very similar to the figure of Paul, who is the father to the Christian communities. One of the fundamental features ofthe activity of the Apostle of Nations was opening the doors of the Christian community to the pagans without the necessity of yielding to the Law. Sending the Letter to the Galatians as well as the Letter to the Romans shows God as the tutor, him who cares and disciplines his children. Above all Paul depicts God as the Father of all believers. Everyone who believes and who bas the power of the Holy Spirit can call "Abba! Father!" to him.
Przeżywanie ojcostwa w nauczaniu bł. Jana Pawła II
Kunka, Sławomir (Katolicki Uniwersytet Lubelski Jana Pawła II, 2011)
The artide picks up the theme of fatherhood in the teaching of John Paul II. The basic ideas of the teaching are to be sought in the publications by K. Wojtyla like Reflections on Fatherhood and Radiation of Fatherhood. The issue of fatherhood is important for every human being, it lays at the foundations of our identity. The one who believes in God is aware of "being begotten" (cf. Ps 2:7; Acts 13:33) and of coming from God. God the Father is a source of every fatherhood (cf. Eph 3:15). One cannot be a father without being a child (cf. Matt 18:3), and to be a child means to acknowledge the Father and to hecorne his son/daughter. Christ revealed God as his Father, he spoke of Him "my Father", he taught his disciples the prayer of "Our Father" (cf. Matt 6:8-9; Rom 8:15). The only begotten Son of God, as the second Adam, restores the fatherhood of God to man. This way he makes the "solitude" of Adam shine with the "radiation offatherhood".
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.
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.

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