Work from the Perspective of Cardinal Stefan Wyszyński. Pedagogical Implications

In his abundant teaching, Cardinal Stefan Wyszyński devoted a lot of attention to the question of work, its significance in human life and the role it plays in the process of education. The Primate claimed that education for work cannot be brought down to developing manual competences necessary to perform a given profession, but that it should be a process aimed at discovering the meaning of work itself. In order to understand that meaning properly, Cardinal Wyszyński analysed the text of the Book of Genesis, which tells about the Creator and His “work” in terms of creating the world. Man is a “child of God”, that is, a thinking being endowed with an inquiring mind and capable of grasping the transcendent dimension of his existence. The work performed by man cannot be senseless duplication of the Creator’s deeds, but rather independent human thinking and action. Education for work must be complemented by virtue, for it is virtue that enriches man and allows him to become the performer and creator of work, and not the other way around.

Gospelise of the Prophet of Islam in the Book of Genesis: A Research Review

Since Adam Alyhis Salaam till Eesa (Jesus) Alyhis Salaam, all the apostles and messengers of ALLAH Subhanahu Wa Ta’Aala, the priests, monks and religious leaders, in their respective times, have kept on informing their disciples about the arrival of last Prophet. They used to declare all his prospective characteristics and the signs of his revelation. They affirmed the arrival of the last prophet by indicating the fact that they find this information in their respective divine books that are the Psalms, the Torah and the Bible (Gospel). The Holy Quran also asserted this fact that the arrival of last prophet is already mentioned in the divine books that were sent by ALLAH Subhanahu Wa Ta’Aala before the Holy Quran. The first book of the Bible i.e. Geneses also testifies that this claim of the Holy Quran is truly valid.

Abraham’s Empty Altars

In this paper I examine the ritual life of Abraham as it is presented in the book of Genesis. Paying close attention to the language of the narrative, I try to reconstruct the evolving philosophical theology that seems to underlie the modes of worship that Abraham develops over time. Read in this light, the life of Abraham can help us to rethink the extent to which theistic religiosity requires a personal God, and the extent to which it can survive in the face of a more austere impersonal theology.

In the Shadow of Death: Jewish Affirmations of Life

The Book of Genesis reports that “On the sixth day of Creation “God saw everything that he had made, and behold, it was very good” (1:31). The very, so a Talmudic sage taught refers to “death”. We are to share God’s exultant affirmation of His work of creation as culminating in death. For death is intrinsic to the blessings of life. As Buber notes in the epigraph cited above, life is “unspeakably beautiful because death looks over our shoulder”. The seeming paradox—an existential antinomy—inflected the vernacular Yiddish of my late father which was also that of Buber’s youth “the one thing needful” (Luke 10:42); “love is strong as death” (Song of Songs; 8:6).

THE FIRST FOUR DAYS: A SCIENTIFIC VIEW FOR THE CREATION OF THE UNIVERSE

The first four days of Genesis are scientifically interpreted according to the author’s well-developed black hole universe model. From this scientific view for the creation of the universe described in the book of Genesis, God in the first day created the space and time, matter and motion, charge and fundamental forces, energy and light for the infinite large entire universe. Then, in the second day, God hierarchically structured the entire universe by separating the matter and space with infinite layers that are bounded by event horizons and further formed our finite black hole universe. In the third day, God constructed the interiors of our finite black hole universe with planets, stars, galaxies, and clusters, etc. And, in the fourth day, God finally created our home planet Earth and the solar system and made lights including the Sun, Moon, and stars to give light to our universe and Earth. This up-to-date explanation to God’s creative work during the first four days has bridged the gap between Genesis and observations of the universe and brought us a scientific view and understanding on the book of Genesis. This innovative interpretation of Genesis also strongly supports the black hole universe model to be capable of revealing the mysteries of the universe. This is a synthetic article of the four papers recently published on IJTPS to interpret the first through fourth day of Genesis according to the black hole model of the universe.

The Beginning of History

These Christian curricula herald the Bible as the authoritative text for interpreting the earliest history of the world. On the basis of their insistence on biblical inerrancy, they present fundamental positions that underlie their historical analysis, as follows. The Bible establishes Young Earth creationism, divides human beings into races, and stipulates that God established government as limited. The Tower of Babel indicts humanism and efforts to unify governments or societies. The Creation Mandate, taken from the Book of Genesis, endorses both human control of the earth and Christian hegemony. Mosaic Law defines the legitimate basis for law and morality. The ancient Israelites set the standard against which other ancient civilizations are judged for their failure to believe in the one God. The modern state of Israel points to the fulfillment of biblical prophecies of end times. These central claims developed within evangelicalism.

The Creation of Adam and the Biblical Origins of Race in The Slave’s Friend (1836–1838)

The creation of Adam out of dust is a familiar tradition from the Book of Genesis. In abolitionist literature of the nineteenth century, this biblical narrative became the basis for a theory about the origins of race, arguing that because Adam was formed from red clay, neither he nor his descendants were white. This interpretation of Genesis underscored the value of non-white ancestors both in the biblical narrative and in human history and undermined popular theological arguments that upheld color-based racial hierarchies that privileged whiteness in the United States. This article examines the creation of Adam in Genesis 2 and its use in racial theory and abolitionist rhetoric, focusing on the children’s anti-slavery periodical The Slave’s Friend, published from 1836 to 1838.