Mercy Of God Research Articles

Újragondolt istenkép

"God’s Image Revisited. God said to Moses, “I am who I am” (Exodus 3,14). Although Christian churches seek to present the New Testaments’ image of God, the loving, caring, and merciful God, yet the idea of a punitive, strict, and fearsome God lives stronger in many. Our image of God not only determines the nature of our relationship with God, but it also influences our personality, actions, self-concept, mindset, and social relations. It acts within and through us. Although everyone has an image of God – regardless of whether one is a believer or not –, how we experience God’s relation to us is manifold. But why do we experience God’s relationship with us in so many ways? What circumstances shape and influence our image of God? It is not unusual that even believers of the same congregation give accounts of diverse images of God. Why? These questions are answered by calling upon psychological insights. Keywords: image of God, images of mother and father, attachment, mental health "

Imaging the God of Justice and Mercy: Theological Allusions in John Wesley’s Thoughts upon Slavery

John Wesley’s influential booklet, Thoughts upon Slavery, argues that slavery is inherently evil and ought to be abolished, largely using the non-religious language of justice, mercy, natural liberty, and natural law. In key places in his argument Wesley alludes to theological concepts. This article contends that these allusions are not random but refer to key theological components of the core of Wesley’s theology. It relates these allusions to expositions of the core concepts in Wesley’s other writings to argue that slavery, and other forms of social injustice, are inherently incompatible with the core of Wesleyan theology.

مفهوم الكذب في القرآن الكريم - دراسة تفسيرية-

Through my study of the concept of lying, the research reached the most important results: 1- Lying sows the seed of distrust of society, lying is the key to sins, and that a liar is excluded from the mercy of God because God Almighty forbade it with evidence that the Islamic religion came to support the Islamic narratives that came from the tongues of the prophets and messengers. 2-The Qur’an, which is from a knowledgeable expert about it, is one of the verses that call for the truth of speech and the prohibition of lying, and not to distort speech, because that is considered the greatest of sins. 3-The difference in the wording of lying formulas What is the evidence that the Qur’an is a miraculous speech that dazzles with its eloquence the masters of minds and gives aesthetics to attract the attention of the minds of listeners and readers. Slander, rebuttal, ingratitude, lies, defamation. Key words: lying resources, the Holy Quran, study

Amos, Jonah and Micah

Amos, Jonah and Micah

The Motif of Jacob’s Ladder (Gen 28:10–22) in the Ancient Symbolism of Western Christianity

The “Jacob’s ladder” episode from the book of Genesis inspired numerous symbolic interpretations in ancient Christianity. Most often we encounter moral symbolism, which basically proceeds in two directions. Following Tertullian, “descending angels” symbolize sinners, and “ascending” – righteous people. According to Augustine, “descending” mean those who take care of the needs of others, while “ascending” are those who direct their hearts to God. For Jerome, ascending and descending angels symbolize not so much people as the mercy of God who descends to the sinner, whereas for Ambrose and Zeno of Verona the ladder represents the Old and New Testament, and its rungs – the Christian virtues. An important literary motif in the story of the “Jacob’s ladder” is the stone under the Patriarch’s head, which in the Christian tradition assumes a Christological meaning.

Infinite Vision of Arthur Miller

Apart from social, economic and political questions, Arthur Miller was equally interested in ethical and spiritual issues. He tried to answer many questions regarding the origin of man and woman upon this planet. Of course, he had great faith in the working of divine system and the presence of God. Like Robert Browning and R.W. Emerson, he believed in merciful God and regarded Him the creator and preserver of human life and natural objects. Like Hindu saints, he asked himself - Who am I? What is the aim of life? What is the significance of self-illumination? Why are people misguided by ego, pride, lechery, greed, violence, folly, vanity etc. and ultimately suffer. But due to his optimism he believed that life can be made better if efforts are made by all kinds of people. His infinite vision is elaborated and analyzed in this article as he shows his faith in mercy, wisdom, right action, right knowledge and right conduct. There is no denying the fact that in his tragedies he shows no indifference to ethical values and answers the questions - 'How to live?'

Handbook on Penance: Selections from Book 3

Handbook on PenanceSelections from Book 3 John of Kent (bio) Since the twisting serpent is to be drawn out by a mid-wife’s hand, priests should take care lest during confession some mortal sin is passed over by their lack of foresight, and lest through their indiscrete questioning a sin, while believed to be drawn out, is occasionally introduced on account of the penitent’s curiosity. I do not think it easy to instruct priests in matters of this sort, for there are as many customs as there are people, and as many ways of thinking as there are heads. Hence, a manner of questioning which does not move many will move another person either to good or evil, and the reverse. Only one remedy remains for this urgent situation, namely that the grace of the Holy Spirit be thereupon invoked so that, with him going before as guide, every harmful thing may be avoided, and every profitable thing granted by the illumination of him who is the searcher of hearts. The penitential begins It is the custom of nearly all penitents to first greet their confessor, to whom the prudent priest, with a welcoming expression, gentle [End Page 145] words, and a rejoicing soul may respond thus: “It is well that you have come, brother.” Or rather, speaking thus: “May God grant you the grace of reconciling yourself to him, and of living henceforth in his love and doing his will in all things.” ________ Penitent: Lord, I come to you seeking counsel. Priest: My counsel is that you should desire to confess voluntarily, thoughtfully, openly, truly, and wholly to the almighty Lord God, so that God, looking upon your devout soul and not despising your contrite heart and humility, may mercifully consider you and forgive your sins. With you having been advised about all these things, and having a firm plan of everything that must be done, it is right that you come here seeking counsel from God and me so that you may perfectly account for the management of your entire life and make satisfaction to God for your sins. Penitent: It is true, lord, and this I devoutly implore. Priest: First, see that you firmly and wholly keep the faith of the holy Church, by which you will be illuminated, and see that you most confidently hope and entirely confide in the mercy of God. In this way you will be strengthened for the things that are to be suffered. See also that you love God above all things and your neighbor as yourself, as thus you may be more perfectly formed for the things that are to be done. Penitent: As much as is in me, lord, through the grace of God I will prepare myself for all these things. Priest: See also that you collectively and perfectly grieve over your sins. Grieve also because you forsook your heavenly father for sin, and for the fulfilling of your own will, and even the will of the devil, and because you offended God many times. Penitent: As much as I am able, I do grieve. Priest: Do you have the intention of making satisfaction to him and of not relapsing? Penitent: I have, lord. Let the priest then observe what the penitent shall say and what remains [End Page 146] to be investigated. Let the penitent speak by his own impetus what he has decided to confess. <1.> On lust Although the sin of lust is last in the order of the seven mortal sins, it is nevertheless first to be addressed. For it is frequently found in people, and the desire of confessing it is more fervent at the start of confession. The soul is also eager for confession and not affected by the tedium of other questions. As well, this kind of sin is dangerous to the interrogator and shameful for the speaker. However, if it is a woman who is confessing, and especially if she is young, and if the priest himself fears lest his or her fragile sensuality be moved through hearing carnal words, I counsel that he intermingle...

The concept of spiritual development in sufism the heritage of bahauddin naqshband

It is known that the rich heritage of great Eastern scholars, their wise sayings, especially the lessons on morality, honesty, religion, faith, conscience, diligence, science and humanity are the main factors in the comprehensive and harmonious development of the individual. According to mystical teachings, there are divine particles in all beings, including man. It is stated that there are a number of positions and addresses for the consistent mastery and implementation of the rules and statutes set forth in the Qur'an and Hadith, that is, belief in the Oneness and Existence of Allah, perception of Allah and His guardianship. the application of customs, rules and rulings of the Shari'a in practice is determined by the worship of Allah. For mystics, the Shari'ah is a direct "ladder" to the ultimate goal - the state of truth, that is, the mercy of God. This means that it is not possible to convert to the teachings without knowing Allah with understanding and fulfilling the requirements of the Shari'ah.

The miracle-working icon of the Mother of God of Mercy and its copies in Catholic churches of Galicia

The miracle-working icon of the Mother of God of Mercy and its copies in Catholic churches of Galicia

Editorial

Editorial Raymond Studzinski O.S.B. Synodality has become a more familiar term as Pope Francis works to raise consciousness of the need for a Synodal Church in today’s world and of how the synodal way of operating, where all people participate in the work and mission of the Church, is the path forward. Related to Vatican II’s focus on full and active participation in the liturgy, Francis is calling for a full and active participation of the all members of the Church in proclaiming the Good News and in letting that saving message guide everyone to work together in transforming the Church and the world. In an age of specialization, when people are frequently deferring to experts and then absolving themselves of responsibility for various problems, the challenge for the Church is to find a way to bring all persons and resources together in a common effort that unifies rather than divides and allows each one to use their own unique gifts and talents. Pope Francis underscores communion, participation and mission as key words that sum up what synodality is about. In this issue of the IJEC, our authors, each in their own way, help us unpack the implications of synodality and of a synodal approach for evangelization and catechetical ministry in the Church as we move into the future Mercy, Bishop Tebartz-van Elst, the delegate for Catechesis on the Pontfical Council for the New Evangelization, reminds us in his essay, is the manifestation of that compassion so necessary for forging the unity synodality seeks. He sees mercy as that attitude of heart which enables us to transmit the faith and to turn a crisis such as the coronavirus pandemic into an opportunity to grow in understanding of all who suffer whatever crisis they may be experiencing. Using an art object, the Mouth of Truth, a huge marble mask in the portico of Santa Maria in Cosmedin in Rome, and the tradition connected with it, as a point of reference, Bishop Tebartz-van Elst comments on how the truth Christians speak when handing on the faith is that of God’s mercy. This is no abstract, disembodied communication but one that involves touching, hearing, speaking, praying, and guiding the other. As Pope Francis notes, the communication at the heart of a synodal approach involves encountering the other where he or she happens to be, listening with [End Page 167] one’s heart to them, and discerning together a way forward. Catechists and evangelizers who in their ministry are engaged precisely in such encountering, listening and discerning are called to speak the truth of an all merciful God to those whom they encounter. Bishop and priest have important roles in the tasks of evangelizing and catechizing in a synodal Church but they exercise their ministries in the midst of their people who are co-responsible for proclaiming and forming those individuals who have not yet received or fully embraced the Gospel. Eric J. Westby in his essay looks at the unique role of the priest in the catechetical task and how ordination configures him in a real way to Christ the Head of the Church, the Body of believers. He expands on three specific tasks flowing from that special relationship to Christ: instructing/catechizing the faithful as a true educator in the faith, ensuring that the faithful receive high quality catechesis that is doctrinally sound and well suited to their different stages of life, and forming and seeing to the formation of catechists for this important work in which all share responsibility. Pope Francis encourages the faithful to pursue synodality not just occasionally but structurally and suggests thinking about the Church as an open square where all who come can feel at home and are drawn to participate. In her essay, Angela Kaupp, a professor of religious education at the University of Koblenz-Landau, discusses the need in catechetical ministry, especially to adults, for creating different social spaces and social orientations. Spaces, in contrast to places, are not geographically bound. There can be spaces such as those created on the internet. Many of us during the height of the pandemic grew accustomed to the Zoom space as...

The Incarnational Sense of God’s Mercy

The mercy of God who comes towards man is often equated with the event of the Passover, of Jesus’s suffering and death, where his love of man reaches its fullness. As a result, we often seem to forget about the beginning of God’s presence amongst men, the beginning which makes this presence tangible. His Incarnation is a manifestation of God’s love and mercy for us, a coming forward of the Other towards man, towards his sin. This paper undertakes to portray the sense and the need of the Incarnation. It discusses the terminological meaning of the word “incarnation” and outlines its Biblical references. Furthermore, it explores the meaning of God’s “self-abasement,” the motives and effects of the Incarnation and the connection between the Incarnation and the Passover.

Anna Irbe un misijas darbs Karunagarapuri

This year, we celebrate the 130th anniversary of the birth of Latvian missionary Anna Irbe (1890–1973). She was an extraordinary woman and one of the first missionaries that went from Latvia into the mission field in Southern India. This paper examines her approach to missionary work, which was very innovative at the time and quite successful. It also discusses Irbe’s motives and philosophy of missionary service. Irbe very strongly stood against the theology of mission of the time, which held that Western missionaries were the ones bringing the culture to the poor heathens. She very acutely recognized that many of the Westerners, including some missionaries, held a supremacy attitude. She was willing to learn – she acquired the Tamil language, sought to understand the culture, differences in the caste system, and the attitudes of fellow missionaries. From her observations, she made a decision to do everything with an Indian style so that her work would not be considered foreign by local beneficiaries of the mission, which allowed her to be very successful in her ministry. Soon after the start of her ministry, Irbe developed a “Latvian village in India” called Karunagarapuri, which is located in the Coimbatore area, Tamil Nadu state. The name of the ­village means “The village of the most merciful God.” Irbe also recognized that the Gospel was always connected with culture, and therefore she was very open to discover and learn new things about Indian culture by visiting various temples and museums and meeting people of different castes. She was very open to ecumenism and was ready to use any opportunity to see where signs of God’s mercy could be noticed. During her ministry, she tried to fully identify with the local people, which was not the most common attitude among missionaries of that time. Overall, Irbe’s mission service and sacrifice brought plentiful fruit and it could be said that in her attitude and love towards the people of India, she was an extraordinary woman ahead of her time

The method of prohibition in the Book of Purification from Sunan Al- Nasa'i, An applied rhetorical study: أسلوب النهي في كتاب الطهارة من سنن النسائي: دراسة بلاغية تطبيقية

The research was monitored under the title: (The Method of Forbidding in the Book of Purification from Sunan Al- Nisai, An Applied Rhetorical Study) Although rhetorical and grammatical theories are apparent, they serve one goal, It is to preserve the tongue in Arabic speech or to speak the case as necessary, so it is considered a means to tighten the legal rulings, but it has been sufficient for many to learn it only without applying it in the legal texts, especially in the noble Hadith, for this reason I traced this modest study so that the topic is more accurate As an illustration in a few separate pages for students to benefit from in the easiest opportunity and in the least possible time, it became clear to me through this study that the end has a high position and high importance in the science of grammar and rhetoric, and when applied in the content of the hadiths of the Prophet, he reaches the desired goal. It is worth noting that I found in the research, hadiths that contain the method of prohibition (3) hadiths, And the reason for the lack of hadiths that include the prohibition, the Messenger- may God bless him and grant him peace- was building judgments with wisdom and good advice, and it was not heavy-hearted for the companions around the companions and the Islamic nation to be dispersed, but- peace and blessings be upon him- was attained with the mercy of God be blessed and exalted, and he was wise Islamic Nation. This study monitored citizen aspects of the statement of the method of prohibition and its application in the Book of Purification from Sunan Al-Nasa'i, so that this work is a prelude to me to do the same work in the future in all prophetic traditions, and it became clear to me after examination, study and analysis that it is indispensable to know this method in the texts of the noble prophetic traditions in The sites, in turn, determine the grammatical and rhetorical meanings for which they were established, and the results of the research are shown as follows: And the Messenger- may God’s prayers and peace be upon him- has increased many of the construction methods by adopting a means to express his ideas issued intentionally and intentionally, and this is due to the enjoyment of these methods and workmanship due to their effective role and ability to report and achieve understanding, The study showed that the position of the prohibition is a high position because the legal rulings include the prohibition. The prohibition of other methods is not less important because it includes the purpose that is to direct the Companions to finish an act, as well as discipline them, and the tendency to adopt the methods of prohibition was one of the most prominent formal characteristics prominent in the hadiths of the Prophet; Because the Messenger- may God’s prayers and peace be upon him- cared to the two addressees in the succession of prohibiting methods to provoke them, and they were persuaded to do what was assigned to them.

TUHAN ITU PENUH KASIH DAN HUKUM-HUKUMNYA MENGHIDUPKAN

Underscrutinized psalms of 93, 100, 121, 126 and 128 are underlaying and performing the very essence of the God of Israel as the merciful, loving and liberating God. Nothing is to lose with the God of Israel. The essence of the God of Israel as the eternal King (Ps.93), the faithful Keepguarder (Ps. 121) and the Hope of Israel (126) provokes and invites the people of Israel to hail and to adore Him in His Holy Place (Ps. 100) in order to get and to inherit His plentiful Blessings (Ps. 128). In other words, those who have the holy fear to God and faithfully obeying His commandments deserve God’s blessings. On these theological perspectives we have investigated the Catholic parishioners and its leaders of St. Peter and Paul’s half Parish - Oesapa, to find out howfar they have performed and embodied the mercy of God and obeying His commandments. And they are making effort and advancing in serving the Church and obeying the God’s commandments.

Kult Miłosierdzia Bożego w twórczości polskich muzyków

The development of the worship of Divine Mercy was perpetuated by St. John Paul II, who instituted the first Sunday after Easter as the Feast of Divine Mercy. He did this on the day of the canonisation of Sister Faustina Kowalska (April 30, 2000). Worshipping God's mercy was an impulse to write musical compositions related to this subject, and cantos, chants and songs contributed to propagating the worship. The 31st World Youth Day held under the slogan „Blessed are the merciful, for they will be shown mercy” (Mt 5,7), which took place in Cracow on the 26-31 July, 2016 with the participation of Pope Francis, was a stimulus for the creation of new pieces, music videos and organising concerts in honour of Divine mercy. The interest in this subject translated into the creation of pop-oratorio and music written by W. Kilar for the film about Sister Faustina. The Year of Divine Mercy, which was announced by Pope Francis (2016), inspired P. Łukaszewski to compose the vocal and instrumental Symphony on the Mercy of God.

Miłosierdzie jako istotny temat Ewangelii według świętego Łukasza

Ewangelia św. Łukasza jest jedyną w swoim rodzaju. Jako jedyna ewangelia posiada kontynuację w Dziejach Apostolskich. Każdy kto sięga po ewangelię Łukasza może w niej znaleźć coś dla siebie. Dla przykładu warto zwrócić uwagę, że prolog został napisany w klasycznym stylu greckim, a pierwsze dwa rozdziały, w których autor opowiada o dzieciństwie Jezusa, przypominają stylem i formą księgi Starego Testamentu. Ewangelia Łukasza jest szczególną nie tylko pod względem literackim, ale także tematycznym. Trzeci ewangelista w sposób charakterystyczny wskazuje, że Jezus przyszedł na świat, by zbawić wszystkich. Dokonuje tego ukazując nieskończone Boże miłosierdzie, które pochyla się nad każdym potrzebującym pomocy bez względu na jego status. W centrum tego orędzia znajdują się trzy przypowieści o miłosierdzi w rozdziale 15. Są one odpowiedzią Jezusa na krytykę faryzeuszy i uczonych w Piśmie, którzy złym okiem spoglądają na Jego pochylanie się nad tymi, którzy najbardziej potrzebują Bożego miłosierdzia.

Membangun Masyarakat Berpengharapan: Belajar dari Pengalaman Masyarakat Dusun Caben Kabupaten Bantul

This paper describes how the people of Caben, Bantul, Yogyakarta, were able to carry out the crisis of earthquake on May 27, 2006. It happened because of their hopes and submission to God. These attitudes have been refined through spreading love and solidarity between people. This research found that love and solidarity cannot be separated from the virtue of hope and faith. These two essential virtues are very important for those who suffer from a disaster. Learning from the people of Caben, Bantul, this paper considers that a hopeful community could be constructed by spreading love and solidary. Social encounters and cooperation must be continuously preserved to make social cohesion and network. It represents a thankful behavior toward the mercy of God. It is always relevant to have such a hopeful community here in Indonesia as the country of disaster.

Self-Education Criteria based on the Educational Thought of Islam

Self-education is: addressing oneself, shaping and directing vital activities, correcting the motivations, and considering the ultimate destination and orientation of activities for God. Accordingly, in this article, by following the language of revelation and sacred religious law, the grace and mercy of God is introduced as the most important element of cultivation and education; but the main responsible in self-purification and soul-education is the human being himself. Man hears the spiritual diseases and illnesses from the language of the revelation and the sacred religious law, but the one who ultimately has to find out his illness and take special medicine is man himself. In this regard, we have examined the elements of individual responsibility, the ability to sustain and the faith in the liberty of people, the areas of jihad, and the self-purification and of tools such as repentance, believing in God as the observer and shortening the dreams that helps people to educate themselves. We have used the library and documentary method in this research.

Pope Francis and Perinatal Palliative Care: Advancing the Culture of Mercy.

For the last 25 years, the Popes of the Roman Catholic Church have been vocal proponents of palliative care in an effort to promote human dignity, decrease human suffering, and discourage euthanasia and suicide. They have supported efforts to expand the scope and provision of palliative care. Recently, Pope Francis has focused on the need to provide perinatal palliative care. He has emphasized the need to do so as an act of mercy, love, and solidarity. His approach builds on the main pastoral theme of his Papacy, the mercy of God. This article outlines the thought of Pope Francis on the mercy of God and how he wishes to see this mercy motivate and invigorate not only the Church but all people. Perinatal palliative care becomes a further outgrowth of the love and mercy we show one another. It is a pastoral practice encouraged by the Church and consistent with Catholic doctrine and the mission of Catholic health-care facilities.

Linkage Between Poverty, Inequality, and Income Distribution: A Case on Bannu District, Pakistan

Poverty and income inequality are severe problems worldwide, and Pakistan is one of the developing countries that has faced this problem. This study investigates the association between poverty and income inequality in the Bannu district of Khyber Pakhtunkhwa (KPK), Pakistan. Many studies have proven that poverty and income inequality are prevalent in developing countries. In this study, primary data is used for the desired variables, and the simple average, standard deviation, and coefficient of various techniques are used to analyze the data. It was found that poverty is common in this area according to the criteria of the UN and World Bank. Education is also in a poor state, health is at the mercy of God, and unemployment and other socio-economic conditions are widespread. The research shows that there are high levels of poverty and income inequality, as there are in other regions of the state, and this indicates that the government must take steps to eliminate these problems and drive development in the economy.