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Boska liturgia św. Jana Chryzostoma hymnem i źródłem miłości

100%

Koperek S.

tom 10

363-373

Jesus constituted Eucharist in the atmosphere of love: „having loved His own who were in the world, He loved them to the end” (Joh 13:1). It is especially stressed in the anaphora and all The Divine Liturgy of Saint John Chrysostom. In this article author considers liturgical hymn about God’s source of love and he recalls 150th anniversary of the Congregation of the Resurrection’s participation in the mission in aid of the Bulgarian Union. First of all he shows genesis of this congregation. Next he analysis a history of its work in Bulgaria: years of beautiful and creative apostolate, the difficult and tragic time of war, and after that the period of communistic regime. The great works of this congregation were canceled and some of friars were imprisoned. Members of the Congregation of the Resurrection treated a time of prisoning as a „second university” and to the end of their lives they served to the people with joy.

Miłość Boga w pismach św. Tomasza z Akwinu

72%

Moskal P.

tom 23

183-195

In the present article the author argues that, according to Thomas Aquinas, there is love in God, because the act of will by its nature involves love. God naturally loves all existing things since he calls them into being. Consequently, the term “love” means the essence of God, the breath of love, and the person of the Holy Spirit. God loves the created things through the Holy Spirit. Then, through the Incarnation and the work of Jesus Christ God shows us how deeply He loved us. Finally, the notion God’s love is strictly connected with the idea that God is just and merciful.

„Ja jestem Bogiem, a nie człowiekiem!” (Oz 11,9). Prorocka wizja doskonałej miłości Boga „ojca mającego serce matki”

72%

Kot P.

tom 23

39-56

Since the 1960s, in the circles of the so called feminist theology, there has been a strong call for a departure from the androcentric image of God in the exegesis of biblical texts. It initialized a differentiation, very radical at times, into fatherly and motherly features of God. This dualistic approach is evident especially in the aspect of God’s love to the human. However, a thorough analysis of the prophetic texts by Hosea and Isaiah, in which we find the metaphor of God’s motherly love, also leads to a significant observation that these authors never fragment God’s qualities, but present them as complementary: God loves the human with a love that is fatherly and motherly at the same time. God is a perfect being. The Scripture is a testimony of God who is Fullness (see: Col 1:19; 2:9; Eph 1:23; 3:19) and as such he gives himself to the human. Exposed to the effect of the loving God, the human receives a love that in the material world is associated with either male or female features, but which – in itself – is simply divine.

Benevolence or Mercy? The Problem with the First Premise of the Hiddenness Argument

44%

Mordarski R.

nr 3

123-139

Dobroczynność czy miłosierdzie? Problem pierwszej przesłanki argumentu z ukrytości Pierwsza przesłanka J. L. Schellenberga argumentu z ukrytości zrównuje miłość Boga z pozytywnym stosunkiem do człowieka. Aby zilustrować tę relację, posłużono się ludzkim modelem miłości rodzicielskiej, opartym na standardach współczesnego amerykańskiego liberalnego świata, a nie na standardach biblijnych. W rezultacie przypisujemy Bogu wąsko rozumiany horyzontalny stosunek do ludzi, który jest zupełnie obcy pojmowaniu miłości wypracowanemu w tradycji chrześcijańskiej. Kiedy odwołamy się do klasycznego teizmu, który uznawał miłość za centralny przymiot Boga, zobaczymy, że należy ją rozumieć w modelu wertykalnym, polegającym na ofiarowaniu dobra i miłosierdzia (łaski). Takie rozumienie podważa teizm dobroczynności i zastępuje go teizmem miłosierdzia (łaski). Dzięki temu okazuje się, że pierwsza przesłanka argumentu z ukrytości jest bardzo wątpliwa, a cały argument wymaga znaczącej rewizji.

The first premise of J. L. Schellenberg’s Hiddenness Argument equates God’s love with a positive relationship to human beings. To illustrate this relationship, the human model of parental love is used, based on the standards of the modern American liberal world, not on the biblical standard. As a result, we attribute to God a narrowly understood horizontal relationship towards people, which is completely alien to the understanding of love developed in the Christian tradition. When we refer to the classical theism that recognized love as the central attribute of God, we will see that it should be understood in a vertical model, consisting in the offering of good and mercy. This understanding undermines the benevolent theism and replaces it with the merciful theism or theism of mercy. Ultimately, this makes the first premise of the Hiddenness Argument very questionable and the whole argument calls for a significant revision.