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Anatomia wiary (przyczynek do dialogu nauki z wiarą)

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Ozorowski E.

Rocznik Teologii Katolickiej

2012

tom 11

123-134

While weighing a problem of a clash between science and faith, it should be remembered that one problem cannot contain two truths. If it occurs, it means that a mistake has been made in an interpretation, or in the material being an object of research, or in the very content of faith. The competences of science and faith cannot be mingled. Each of them is autonomyous as to the subject, but it has been proved they can co-exist at the level of the object. Rejecting faith in the name of science has lost its raison d’etre, but, on the other hand, questining scientii c discoveries in the name of faith would not be justii ed as well. Both faith and science are to serve man in discovering truth.

FIDES ET CORPUS. TEOLOGIE AKTU VÍRY VE SVĚTLE KOGNITIVNÍCH NEUROVĚD

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Mikulášek J.

Verba Theologica. Teologický časopis

2021

tom 20

nr 1

29 – 45

This article aims to deepen the interdisciplinary reflection on both the act of faith and the Christian identity. The starting point is the contribution of the Italian theologian Pierangelo Sequeri (b. 1944), who theologically analyzes the deepest human interior called by him ‘the believing consciousness’. After presenting briefly his theory I will argue that the solution to this question needs to be broadened. The call to this task comes to us from the field of cognitive neurosciences. Its findings lead us to overcome a still present hidden dualism in understanding a human being. I am here seeking to analyze the theory called embodied cognition understood as an enlarged description of human consciousness. Finally, this approach makes possible to obtain a more realistic description of the concept of human habitus and its complexity.

Metaﬁzyka jako ancilla scientiae (Nauki przyrodnicze: metaﬁzyka – wiara)

75%

Maryniarczyk A.

Rocznik Teologii Katolickiej

2012

tom 11

57-74

The author attempts to answer three questions: 1) What is metaphysics, with its intention to become the i rst among sciences, also among natural ones; 2) Is there any necessary relations/connection between metaphysics, natural science and theology (which partly means also relations between faith and reason); 3) In what way metaphysics can be used in natural sciences (also in theology) and how do these sciences benei t from it? In reply to the i rst is- sue, the author has stressed that metaphysics is an interpretation of persons, animals, plants and other things. A relationship between metaphysics and natural sciences, which is the problem discussed in the second part of the article, is necessary when a naturalist (and also a theologian) uses the results of his research to built a certain world view. Discussing the third question, the author shows that metaphysics, natural sciences and theology could cooper-ate in constructing an integral image of the world and man, form an adequate terminology to name particular problems, making people aware of the limits of research methods and teaching a principle of freedom in doing research in order to defend science from being ideology-oriented.