scholarly journals God’s Love in the Teaching of Cardinal Stefan Wyszyński

2021 ◽  
Vol 14 (2) ◽  
pp. 29-47
Author(s):  
Sylwester Jaśkiewicz
Keyword(s):  
Holy Spirit ◽  
Inner Life ◽  
Son Of God ◽  
The Third ◽  
God's Love ◽  
Triune God ◽  
The Holy Spirit ◽  
The Subject ◽  
Definition Of ◽  
Theological Thought

The article presents the subject of God’s love in Cardinal Wyszyński’s teaching. Primate Wyszyński puts God’s love at the very center of his theological thought. The theme of God’s love is discussed in seven sections: the first of them refers to the most famous words of Saint John’s “Deus Caritas est” (1 Jn 4:8,16), which are a short and brief definition of God; the second section develops Cardinal Wyszyński’s statement that there was a “time” in which only Love existed; the third section concerns the impartation of God’s love; fourth section describes the love of the Father; fifth section speaks of the greatest Love, which is the Incarnate Son of God, Jesus Christ; section six focuses on the Holy Spirit, who is the Spirit of Love; the last section speaks of Mary, Mother of Beautiful Love. The whole ends with the summary. In his teachings on the love of God, Cardinal Wyszyński started with the inner life of the Triune God, with the Person of the Father, and then focuses on the salvific mission of the Son of God and the sanctifying action of the Holy Spirit. In this way, he appreciates both the category of God the Father and God as a Father full of love.

scholarly journals Duch miłości w nauczaniu Kardynała Stefana Wyszyńskiego

2020 ◽  
Vol 6 ◽  
pp. 24-39
Author(s):  
Sylwester Jaśkiewicz ◽  
Keyword(s):  
Holy Spirit ◽  
Life Experience ◽  
Human Life ◽  
Christian Identity ◽  
The Bible ◽  
God's Love ◽  
The Holy Spirit ◽  
Definition Of ◽  
The Temple ◽  
The Church

Cardinal Wyszyński continues teaching about the Holy Spirit as love and as a gift, which comes from the Bible and patristic tradition (eg St. Augustine). The basic text of his reflections on the God of Love are the words from the First Letter of St. John: “God is love” (1 Jn 4: 8, 16). He reads these words, or the shortest definition of God, from the perspective of the Christian and his life experience. In the Holy Spirit, God communicates as love. To be gifted and loved by God means for man to elevate him to the supernatural order. The Holy Spirit, who in the interior life of God is the Love of the Father and the Son, in his self-giving to the world (ad extra), pours God’s love into human hearts (Rom 5: 5), enlivens and dynamises human life. Love as a proprium of the Holy Spirit is also the criterion of Christian identity and of the Church. Important threads of the discussed issue are also the spiritual motherhood of Mary and the establishment of her as the Temple and Bride of the Holy Spirit.

scholarly journals The Spirit of God in the New Testament: Diverse witnesses

1999 ◽  
Vol 55 (1) ◽  
Author(s):  
Andries Van Aarde
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
Gospel Of John ◽  
The Third ◽  
The Reformation ◽  
The New Testament ◽  
Triune God ◽  
The Holy Spirit ◽  
Nicene Creed ◽  
Three Phases

The article begins with a discussion of the development of the doctine with regard to the Holy Spirit. This development took place in three phases: from apocalypticism to the Nicene Creed to the Reformation. In the doctrine of the Triune God the Holy Spirit functions as the third persona. In the New Testament the Spiit of God should be seen against the background of intermediary and apocalyptic figures. A comparison of passages in Luke-Acts, the Gospel of John and Paul's letter to the Romans attests to a diversity of witnesses with regard to the Spirit of God. The aricle includes a discourse on the nature of the chaismatic gits of the Holy Spirit witnessed in 1 Cointhians 12. By way of conclusion, a list of recommended publications with regard to the Biblical witness of the Spirit of God is presented.

scholarly journals Wiara jako akt poznawczy. Analiza "Quaestiones" Ambrozjastra

Vox Patrum ◽  
2014 ◽  
Vol 61 ◽  
pp. 387-397
Author(s):  
Grzegorz Babiarz
Keyword(s):  
Holy Spirit ◽  
Cognitive Model ◽  
Son Of God ◽  
Absolute Certainty ◽  
The Gift ◽  
The Holy Spirit ◽  
The Will ◽  
Definition Of ◽  
The Church ◽  
The Trinity

Ambrosiaster uses two forms for the definition of the concept of faith. The first one – in the sense of a noun: fides; the second one – from the perspective of the knowing subject: credere. Abraham’s act of faith, whose object is God, is shown as a cognitive model. The acceptance of God’s authority leads to recogniz­ing in Christ the Son of God. Believers receive in Baptism the gift the Holy Spirit and knowing the will of God. By participating in the fullness of His life, they are given access to the Eucharist. Knowability is one of God’s characteristics. Accepting this fact and submit­ting oneself to God’s guidance results in knowing the Trinity. Christ’s confidence in the Father is the basic principle of knowing through faith, and this translates into absolute certainty of the truthfulness of the conclusions. It is a duty of believ­ers to explore the truth. The Gospel, interpreted by the authority of the Church, remains the main source of revelation. The intensity of cognition influences the entirety of one’s life, manifests itself in the acceptance of all the truths of the faith and in creating harmony between faith and the virtues of love and hope.

scholarly journals On Issue of Literary, Religious and Philosophical Context of One Poetic Work by Kyrylo Tranquilion Stavrovetskyi

2019 ◽  
pp. 74-84
Author(s):  
Vira Sulyma
Keyword(s):  
Holy Spirit ◽  
Son Of God ◽  
Holy Trinity ◽  
Renaissance Humanism ◽  
The Third ◽  
The Holy Spirit ◽  
Special Knowledge ◽  
Divine Origin ◽  
Origin Of Man ◽  
Poetic Work

The paper deals with the work by Kyrylo Tranquilion Stavrovetskyi “Praise of Triple Wisdom Witnessed in This Age”, included in the collection “The Precious Pearl” (Chernihiv, 1646). The name and composition as well as baroque poetics and rhetoric of the analyzed work refl ect certain aspects of medieval Trinitarian doctrine and elements of Renaissance humanism, inherent in the views of the author. Stavrovetskyi highly appreciates the weight of poetry and philosophy in the spiritual life of man, while giving preference to theology. The wisdom that comes from the Son of God is important for him, as well as the wisdom that comes from the gifts of the Holy Spirit, that is, the special knowledge given to the prophets, the apostles and the pious theologians. The third wisdom is an innate human faculty of thinking, creative work, directing others and philosophical refl ection, associated with the first person of the Holy Trinity, with God the Creator. The philosophical context is realized from the standpoint of high theological mind. The outline of the historical-literary and religious-philosophical context opens the way for deeper understanding of stylistic tools and the author’s semantic codes. The rhetorical approach of the author of “Praise…” focuses on the monological (with the elements of dramatization) and emotionally intense appeal to the Wisdom of God. Stavrovetskyi shows some contrasting aspects of world perception. The reader may fi nd here some mystical sentiments and profound theological knowledge realized in the poetic forms, as well as quite traditional ideas of the divine origin of man. At the same time the author focuses on some critical views on people and society.  

scholarly journals The divine personhood of the Holy Spirit in the teaching of Gregory Nazianzen

Vox Patrum ◽  
2018 ◽  
Vol 68 ◽  
pp. 179-192
Author(s):  
Eirini Artemi
Keyword(s):  
Holy Spirit ◽  
New Creation ◽  
The Third ◽  
The Bible ◽  
New Birth ◽  
Triune God ◽  
The Holy Spirit ◽  
Third Person ◽  
The One ◽  
The Third Person

Gregory of Nazianzus had to confront with courage the heretical teaching about the divine nature of Holy Spirit. Through his works, he identifies The Holy Spirit as the third Person of the Triune God. One can see that the Bible clearly teaches that the Spirit is God. The Holy Spirit just as the Son, originates from the Father, is coeternal with the Father and illuminates the whole creation. The third Person of Trinity deserves to be worshipped as God and deifies people in their baptism. Gregory wonders: “For if He is not to be worshipped, how can He deify me by Baptism? But if He is to be worshipped, surely He is an Object of adora­tion, and if an Object of adoration He must be God; the one is linked to the other, a truly golden and saving chain. And indeed from the Spirit comes our New Birth, and from the New Birth our new creation, and from the new creation our deeper knowledge of the dignity of Him from Whom it is derived” (Oratio 31, 28). Gre­gory underlined the divinity of Holy Spirit and also explained the soteriological goal of this teaching, because: “If he has the same rank as I have, how can he make me God, or how can he join me with deity” (Oratio 31, 4).

scholarly journals Leksemy oznaczające imię Boga w polskich pieśniach religijnych

2020 ◽  
Vol 11 ◽  
pp. 13-34
Author(s):  
Kazimierz Ożóg ◽  
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Speech Acts ◽  
Large Collection ◽  
Son Of God ◽  
The Holy Spirit ◽  
The Subject ◽  
God The Father ◽  
The Church

The subject of the analysis performed by the author were the names of God in the songs recorded in the “Church Songbook”, by Rev. Jan Siedlecki. It is a relatively large collection of nominations the centre of which contains a collection of the names related to God the Father, successively to the Son of God Jesus Christ and the Holy Spirit. There are also frequent references to “Lord, Creator, Lamb of God”. The use of a given name depends on Christian dogmas and the prayer purposes of the speech acts.

Delving into Horror

2019 ◽  
Vol 29 (5) ◽  
pp. 135-150
Keyword(s):  
The Self ◽  
Time And Space ◽  
The Third ◽  
The World ◽  
The Subject ◽  
Perception Of Time ◽  
Definition Of

The springboard for this essay is the author’s encounter with the feeling of horror and her attempts to understand what place horror has in philosophy. The inquiry relies upon Leonid Lipavsky’s “Investigation of Horror” and on various textual plunges into the fanged and clawed (and possibly noumenal) abyss of Nick Land’s work. Various experiences of horror are examined in order to build something of a typology, while also distilling the elements characteristic of the experience of horror in general. The essay’s overall hypothesis is that horror arises from a disruption of the usual ways of determining the boundaries between external things and the self, and this leads to a distinction between three subtypes of horror. In the first subtype, horror begins with the indeterminacy at the boundaries of things, a confrontation with something that defeats attempts to define it and thereby calls into question the definition of the self. In the second subtype, horror springs from the inability to determine one’s own boundaries, a process opposed by the crushing determinacy of the world. In the third subtype, horror unfolds by means of a substitution of one determinacy by another which is unexpected and ungrounded. In all three subtypes of horror, the disturbance of determinacy deprives the subject, the thinking entity, of its customary foundation for thought, and even of an explanation of how that foundation was lost; at times this can lead to impairment of the perception of time and space. Understood this way, horror comes within a hair’s breadth of madness - and may well cross over into it.

Yahweh, Women, and the Trinity

1975 ◽  
Vol 32 (3) ◽  
pp. 234-242
Author(s):  
Jay G. Williams
Keyword(s):  
Holy Spirit ◽  
New Age ◽  
The Third ◽  
The Holy Spirit ◽  
Third Person ◽  
The Third Person ◽  
The Church ◽  
The Trinity

“Might it not be possible, just at this moment when the fortunes of the church seem to be at low ebb, that we may be entering a new age, an age in which the Holy Spirit will become far more central to the faith, an age when the third person of the Trinity will reveal to us more fully who she is?”

From Seeker to Finder: A Study in Seventeenth-Century English Spiritualism Before The Quakers

1948 ◽  
Vol 17 (4) ◽  
pp. 299-315 ◽  
Author(s):  
George Arthur Johnson
Keyword(s):  
Seventeenth Century ◽  
Civil Wars ◽  
Small Groups ◽  
Holy Spirit ◽  
British History ◽  
The Third ◽  
The Holy Spirit ◽  
Third Person ◽  
The Third Person ◽  
The Trinity

The period of the Civil Wars and Commonwealth in England was one of the most momentous epochs in British history. For small groups of people the decade of the 1640's inaugurated a New Age—an age in which the Holy Spirit reigned triumphant. Such believers reached the zenith of Puritan “spiritualism,” or that movement which placed the greatest emphasis upon the Third Person of the Trinity.

scholarly journals Political Theology as Theodicy: The Holy Spirit’s Performance in the Economy of Redemption

2021 ◽  
Vol 9 (2) ◽  
pp. 201-219
Author(s):  
Martin Grassi
Keyword(s):  
Holy Spirit ◽  
Political Theology ◽  
Kingdom Of God ◽  
Christian Theology ◽  
The Political ◽  
Inner Life ◽  
Political Dimension ◽  
Political Performance ◽  
The Holy Spirit ◽  
The Relationship

Although Political Theology examined mainly the political dimension of the relationship between God-Father and God-Son, it is paramount to consider the political performance of the Holy Spirit in the Economy of Redemption. The Holy Spirit has been characterized as the binding cause and the principle of relationality both referring to God’s inner life and to God’s relationship with His creatures. As the personalization of relationality, the Holy Spirit performs a unique task: to bring together what is apart by means of organisation. This power of the Spirit to turn a plurality into a unity is manifested in the Latin translation of oikonomía as disposition, that is, giving a special order to the multiple elements within a certain totality. Within this activity of the Spirit, Theodicy can be regarded as the way to depict God’s arrangement of the world and of history, bringing everything together towards the eschatological Kingdom of God. The paper aims at showing this fundamental activity of the Holy Spirit in Christian Theology, and intends to pose the question on how to think on a theology beyond theodicy, that is, how to think on a Trinitarian God beyond the categories of sovereignty and totalization.

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