Wyniki wyszukiwania - Biblioteka Nauki

1

Restoring the Foundations of Reason and Faith in Religious Education

100%

O’Shea G.

Studia Ełckie

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2012

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tom 14

41-56

EN

This paper explores reasons for the apparent ineffectiveness of religious education programmes in the Catholic schools of the West. It examines the impact of the anti-realist educational philosophy of Constructivism and the inadequacy of responses to these challenges, including those proposed by Recontextualisation theologians. The paper examines the work of the nineteenth century Eng-lish Cardinal, John Henry Newman, and recommends possible solutions to the crisis in religious education based on the work of his insights. It also argues the case for certitude as a necessary component of religious education.

2

Rozum i wiara jako źródła wiedzy o Bogu według Zofii J. Zdybickiej USJK

100%

Tarasiewicz P.

Studia Ełckie

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2011

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tom 13

51-64

EN

Considerations, undertaken by the article, lead to a conclusion that reason and faith as sources of knowing God are determined by many factors. Analyses of Zofia J. Zdybicka’ s works show that the rational knowledge about God is conditioned with limits of the human nature, specificity of the nature of Absolute Being, as well as historical and cultural contexts (which contain possibilities of common sense knowledge, and type of philosophical cognition). While the knowledge about God acquired through religious faith is shaped with the historical Revelation of Divine Persons, and forms of its social and personal reception. So if reason and faith have their own autonomy, ie. “spaces” where they can be realized in accordance with their own natures, then it is not possible to give up on any of them without disturbing to know not only God, but man as well.

3

Na vnějším okraji "Teologického traktátu"

100%

Šabata J.

Filosofický časopis (Philosophical Journal)

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2012

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tom 60

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nr 2, Special No: Hledání ztraceného času

353-357

EN

The article is prefaces by a biographical note by Jan Zouhar, Remembering Jaroslav Šabata. In the article itself Šabata, “in the outer margins of Czesław Miłosz’s Theological Tract”, oﬀers a profoundly personal confession of lived dynamics of faith, be it Christian or Communist. He understands faith as a stance of willingness to measure oneself by more than personal interest. He speaks of an unconditional trust which makes for a historical catharsis. Rejecting neither the Communist nor the Christian ideal, heraises them to the level of a transformation of historical subjectivity intensiﬁed by the struggle for social transformation. Tus his confession transcends the seeming chasm between Christian and communist faith.

4

ZAGADNIENIE STOSUNKU ROZUMU I WIARY W ENCYKLICE FIDES ET RATIO

100%

Orbik Z.

Studia Ełckie

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2017

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tom 19

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nr 2

117 - 129

EN

The task posed by the author of the article is to analyze the problem of the relation of faith and reason in the Encyclical Fides et ratio. He analyzes the importance of the key terms, and indicates their place in the tradition of European philosophy. It does also, on the basis of the content of the papal document, some comments on the nature of the systematic comparison of natural knowledge to Revelation and the philosophy of the natural sciences.

5

Wiara w Jezusa wyzwaniem do miłowania ojczyzny

88%

Lisica J.

Studia Gdańskie

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2014

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nr 34

145-155

PL

Miłość ojczyzny i wiara w Jezusa to dwa bieguny, które są względem siebie otwarte, domagając się bliższego spojrzenia. W debacie publicznej i przestrzeni religijnej zagadnienie patriotyzmu w kontekście wiary w Jezusa jest zagadnieniem zdewaluowanym. Wobec takiego stanu rzeczy została podjęta próba odpowiedzi na pytanie, czy wiara w Jezusa (i czy w ogóle?) jest wyzwaniem dla miłowania ojczyzny? Artykuł został podzielony na trzy części: 1. Chrześcijańskie określenie wiary; 2. Ojczyzna i patriotyzm; 3. Biblijna perspektywa miłowania ojczyzny. Poczynione badania prowadzą do wniosku, że wiara w Boga nie tylko może stać się źródłem i siłą każdego rodzaju patriotyzmu, ale również być gwarantem trwałego pokoju między ludźmi.

EN

Love to the homeland and faith in Jesus are two aspects, which are open to one another, demanding the closer scrutiny. In public debate and the religious space the question in terms of faith in Jesus is a devaluated question. In such circumstances one tried to answer the question if the faith in Jesus or the faith in general is the challenge to love one’s homeland. The article was divided into three parts: 1. the christian definition of faith, 2. the homeland and the patriotism, 3. love one’s homeland in biblical perspective. The research lead to the conclusion that faith in God can be the source and the momentum of all kinds of patriotism, as well as the guarantee of the lasting peace among people.

6

Troska o czystość wiary w rodzinie i we wspólnotach eklezjalnych Kapadocji według św. Grzegorza z Nyssy

88%

Strękowski S.

Studia Ełckie

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2013

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tom 15

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nr 3

349-367

EN

St. Gregory of Nyssa came from a numerous family which, having already been Christian for few generations, gave few saints to the Church. The care for the purity of faith manifested itself in different ways. First, it appeared as a careful upbringing in a family environment, which was established by all family mem-bers, namely parents and elder children who assisted in educating younger sib-lings, and which became visible in the transfer of faith from oldest generations to youngest ones by creating some tradition. The second area in ecclesial circles was the care for the orthodoxy. A fragment of the letter of St. Basil the Great to the eldest of Neocezarea can be an example of the care for the purity of the de-posit of the faith, which is strongly against heterodox teaching propagated in some ambiences. For the Cappadocian fathers heterodox sciences referring to the deity of the Son, the Holy Spirit and the appropriate understanding of the Holy Trinity, were a big challenge. St. Gregory of Nyssa appeared against dif-ferent manifestations of the heterodoxy (such as Arians, eunomians, macedoni-ans etc.) in a deliberate and determined way. Parallel to the theological reflec-tion he progressed the realization of commandments and evangelical advices through establishing the care for needs of the poor and the elderly, and ad-vanced attempts for strengthening faith instilled with baptism and for showing the prospect of participation in the life of God.

7

Knowledge and Religious Faith

88%

Góźdź K.

Roczniki Teologiczne

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2016

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tom 63

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nr 2: Teologia dogmatyczna - English Version

5-26

EN

Up till now two fundamental concepts of faith (religion) and knowledge (science) have been used in Christianity. In this way the Greek tradition, and especially old-Christian one, is followed, the tradition that distinguished the world of knowledge that is a product of the cognizing mind from the world of revelation that accepts God's non-scientific gift. Christianity’s whole effort was directed at indicating the differences between science and revelation, and then at showing harmony, or at least non-contradiction, between them. This is why Anton Grabner-Haider (*1940), an Austrian philosopher of religion, had to take into consideration also the world of thought comprising science and the world of the experience of faith, including revelation. In turn, he presented the mutual relations between these worlds, understanding science on the ground of the neopositivist conception and faith on the ground of the Church’s popular contemporary understanding of faith. It is a pity he does not use the strictly theological concept of faith, and especially the more modern personalist conception, despite verbally referring to personalism. However, making modern attempts at shifting the problem of faith and knowledge as well as of their mutual relations onto the basis of the language is exactly Grabner-Haider’s achievement. In this way a new situation arises, in which not so much the world of ideas and thoughts opposes the world of religious experience and revelation, as the world of one or two languages does.

8

Wiara i rozum. Spór o status teologii politycznej u L. Straussa i E. Voegelina

88%

Piekarski R. M.

Pieniądze i Więź

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2013

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tom 16

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nr 1(58)

7-13

EN

In the 50s of the twentieth century Leo Strauss and Eric Voegelin conducted an important dispute concerning the status of myth and the relationship of philosophy to theology. As they both remained creative within the broader political philosophy, their argument took the form of discussion on the status of political theology. This discussion seems to be even more interesting as it invokes the controversial position of political theology in the writings of Thomas Hobbes and his followers. In his article the author summarizes both the arguments of overt and directly guided polemics (among others correspondence in the years 1934 to 1964) of both authors, and reconstructs at least the most important evidence of their positions in this dispute. The author wishes also to respond to the subject matter of this dispute, and therefore the relation of philosophy to theology and the relationship between political theology and political philosophy, with reference to recent studies, among others of Merio Scattola and Jacob Taubes, were discussed.

9

Religious Faith in the Context of Personality Self-Determination

88%

Dyachenko O. N.

Dialogue and Universalism

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2014

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nr 3

177-182

EN

The spread of Christianity reveals a new interpretation of human existence. In it temporality is regarded as a universal characteristic of the human race. The interpreta-tion of God's word is based on a medieval understanding of being, as the Word. In the theocentric perspective Jesus Christ’s personality is a unique form of human self-consciousness. Christian thought unveils within it the dialogue between a faithful mind and a personal God, the relationship of “You” versus “Me.” Dialogic activity of a hu-man agent is kept up by the constant renewal of religious communication contexts that arises from the process of spiritual contemplation. Theocentric thinking explains the self-sufficiency of human existence through the infinity of the knowledge of God that gives a person the opportunities of self-improvement and self-fulfillment. Faith is equal to finding one’s inner self; that is why it always considers a person as a personality containing unlimited perspectives for personal self-determination.

10

Sacrum i polityka. Uwagi o elementach teologii politycznej u E. Burke’a i E. Voegelina

88%

Piekarski R.

Pieniądze i Więź

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2012

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tom 15

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nr 4(57)

7-14

EN

An important issue arising with regard to the relationship between politics and religion is the question: on what the authority of secularized political power is based? Already in XVIII century E. Burke, with a clear consciousness of the process of power secularization in the context of anticipated terror in post-Revolution France, did realize that a legitimization of power referring directly to material interests or violence is extraordinarily weak. He also grasped the role of the myths and manipulations, which are very useful for power-holders seeking popular legitimization. On the other hand, Eric Voegelin, who witnessed magical rituals and bloody violence of the Nazis in the '30ies of the XX century understood earlier than other political philosophers, that in the basis of totalitarian ideologies there are a sort of quasi-religious praxis and a kind of political gnosis. Yet, in the last decades there have been ever more noticeable attempts to produce a kind of so-called civic political theology, which sets aside inherited Christian contents and effectively eliminates the experience of sacrum. Both authors hold that such processes are dangerous and have negative consequences.

11

Habermas a náboženství

88%

Hlaváček K.

Filosofický časopis (Philosophical Journal)

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2018

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tom 66

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nr 1

55-74

EN

This article analyses Jürgen Habermas’ relation to religion. To this end, it focuses on the post-secular phase of this relation: that is, on the period in which Habermas conceives of religion as a partner in dialogue, and makes an appeal for secular reason to learn from religion. In the article I formulate the thesis that Habermas is, in his relation to religion, ambivalent in more ways than one: on the one hand he speaks about the rationality of religion, on the other hand, there remain in his approach traces of the secularizing thesis which sees religion as irrational. On the one hand he is painfully aware of the deficiencies of secular reason, while on the other hand he rejects religiously-oriented philosophy and relies on the concept of translation, which is in many way inadequate. The shift in attitude, making reason receptive towards religion, which is cultivated in Habermas’ contemporary work, is treated, in this article, as inadequate, and a further shift in this direction is recommended.

12

THE BALANCE OF FAITH AND REASON: THE ROLE OF CONFIRMATION IN THE THOUGHT OF ST. THOMAS AQUINAS

75%

Block B. M.

Studia Gilsoniana

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2015

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tom 4

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nr 3

209-228

EN

The evidentialist objection against Christianity, which states that the Christian faith does not have sufficient evidence to justify belief, can be troubling for Christians, for they do not wish to say that their beliefs are founded upon mere human evidence, and yet, they also wish to affirm that “those who place their faith in this truth, for which human reason offers no experience, do not believe lightly, as those following unlearned fables” (SCG I.6). St. Thomas Aquinas offers a unique and compelling solution to the evidentialist objection—a solution that confirms the Christian belief that faith is a gift from God, but which also respects the proper place of human reason within the believing life of men. St. Thomas teaches that God provides both internal and external confirmation of what He reveals, although only the internal confirmation of the work of the Holy Spirit is necessary to justify Christian belief. Aquinas’s teaching concerning the role of divine confirmation of revealed truths provides at least one important key to understanding the delicate balance between faith and reason within the Christian life.

13

PHILOSOPHY IN SEMINARIES

75%

Tarasiewicz P. , Kobyłecki J.

Studia Gilsoniana

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2013

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tom 2

161-173

EN

The author attempts to answer the question concerning whether or not philosophy is needed in seminaries. In light of his analysis, it can be concluded that philosophical studies for future priests are a serious alternative to the fideistic positions often adopted by Catholics. The presence of philosophy in the seminary curriculum is supported by: (1) the need for building intellectual foundations of the religious faith professed by a cleric; the faith which cannot do without reason and abstain from justifying the rationale of its content; 2) the need for introducing the alumnus to the mysteries of the classical philosophy of being which can equip him with a better understanding of human nature and the surrounding reality. In this way, the seminarian: (1) acquires a reasonable belief that the human mind is able to know the objective and universal truth, including the truth about God as the Ultimate Cause of all that exists; (2) is able to enter into an intelligent dialogue about the truth with an increasingly globalized world.

14

KRYZYS POWOŁANIA PROROKA ELIASZA

75%

ŻYWICA Z.

Studia Ełckie

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2015

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tom 17

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nr 3

295-307

EN

The prophet himself, during his life underestimated by anyone, attained the unique exaltation in leaving God and later biblical history of salvation. He went to God in an extraordinary way (2 Kings 2: 1-2. 11-13) as a reward for absolute fidelity to God, vocation and mission that he was obliged to complete. Yes, absolutely, because even while experiencing a deep crisis, he persisted at God, spoke to him in prayer and asked for help. And when finally it proved not to be such as what he asked but the opposite, instead of death and blissful peace in the land of the dead he had to take a new superhuman action, however, it has finally been adopted and faithfully executed. That is why throughout the Old Testament tradition, he was expected at his second coming. It was believed that he would begin the Messianic times, coming back to the earth as he has gone to heaven – on a fiery chariot harnessed to fiery steeds. His coming was confirmed by Messiah Jesus of Nazareth during the descent from the Mount of Transfiguration when he explained to students that his mission was fulfilled in the person and activity of John the Baptist (Mt 17, 9-13).

15

Funkcja wiary w cudach biblijnych

75%

Tomczak R.

Studia Paradyskie

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2015

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nr 25

221-228

PL

Celem artykułu było omówienie relacji cudów Jezusa do wiary. Postawiono tezę: czy cud może doprowadzić do zaistnienia wiary, czy wiara jest uprzednia w stosunku do cudu? W punkcie pierwszym omówiono kwestię potrzeby zaistnienia wiary uprzedniej, która stoi u podstaw zrozumienia cudów Jezusa. Aby zrozumieć działalność taumaturgiczną, która jest zapodmiotowana w Nim, trzeba posiadać przynajmniej wstępne rozumienie wymiaru zbawczego cudu. Następnie podjęto temat cudu, który jest wezwaniem do wiary. W cudzie-znaku Bóg manifestuje swoją obecność; objawia się On w celach zbawczych człowieka. Stąd cud jest ofertą skierowaną do człowieka. Boża oferta ujawnia się dyskretnie, stąd człowiek musi być „wyczulony” na Jego znaki by je w właściwie przyjąć i odczytać. W cudach Jezusowych ujawnia się także wymiar łaski. Łaska pełni rolę przygotowawczą wobec decyzji wiary. Łaska Boża oświeca rozum, aby właściwie rozpoznać treść cudu. Na końcu rozważań omówiona została problematyka relacji cudu do Objawienia. W dawniejszej apologetyce, cuda Jezusa stanowiły argument dowodowy na pewność Objawienia. Współczesna teologia fundamentalna dostrzega w cudzie znak Bożego wezwania do wiary. Dlatego cuda Jezusa stanowiąc część Objawienia, objaśniają je i objawiają apel Boży wyrażony w taumaturgii Jezusa. W tego rodzaju ujęciu cudów Jezusa nie dochodzi do przekreślenia jego funkcji motywacyjnej, wręcz przeciwnie, funkcja motywacyjna cudu zostaje wzmocniona i ubogacona, chociaż ze strony adresata cudu (człowieka) potrzebny jest pewien wysiłek, aby odczytać ten znak Boga.

EN

This paper aimed at discussing the relation of the miracles of Jesus to faith. A thesis has been proposed: can a miracle lead to faith or is faith prior to a miracle? In the first section, a question of the need for existence of prior faith, which is the basis of understanding the miracles of Jesus, has been discussed. In order to understand the thaumaturgic activity, which is subjected to Him, one must have at least initial understanding of the salvific dimension of a miracle. Next, an issue of miracle, which is a call for faith, has been raised. In a miracle / sign, God manifests His presence; He reveals for the purposes of saving the man. Hence, a miracle is an offer addressed towards the man. The God’s offer reveals discretely, hence the man must be “sensitive” to His signs to properly receive and read them. In the miracles of Jesus, a dimension of grace is also revealed. The grace plays a preparatory roles to the decision of faith. The God’s grace enlightens the mind to properly recognise the content of a miracle. At the end of these considerations, problems of the relation of a miracle to the Revelation have been discussed. In older apologetics, the miracles of Jesus were an evidential argument for the certainty of the Revelation. Modern fundamental theology sees in a miracle a sign of the God’s call for faith. Therefore, the miracles of Jesus, being part of the Revelation, explain it and reveal the God’s call expressed in the thaumaturgy of Jesus. In this type of approach to the miracles of Jesus, their motivational function is not wiped out; quite the opposite, the motivational function of a miracle is being strengthened and enriched, although an effort is required from the addressee of a miracle (man) to read this sign of God.

16

“Awful doubt” and “faith so mild”: the images of nature from William Blake to Matthew Arnold

75%

Łuczyńska-Hołdys M.

Acta Philologica

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2016

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nr 49

163-173

EN

In the present article I intend to explore chosen images of nature in selected poetical works by William Blake, William Wordsworth, Percy Bysshe Shelley, Alfred Tennyson and Matthew Arnold, in order to trace significant shifts in their use of natural imagery. While in Romantic poetry, in general, images from nature are used to portray spiritual experience of finding comfort and sustenance in communing with nature, or, alternatively, a sense of being overwhelmed in the face of an omnipotent power, Victorian poems register deep uneasiness and a fear of nature, which has nothing to do with the experience of the sublime. This shift can be attributed, at least in part, to ground-breaking scientific discoveries and overwhelming technological progress in Victorian England, which resulted in confusion and disquiet as far as basic existential issues (the existence of God, the relation between God and man, the origin of the universe) were concerned.

17

Religiousness of People with Disabilities

63%

Janocha W. , Zielińska-Król K.

Roczniki Nauk o Rodzinie (Annals of Family Studies)

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2013

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tom 5(60)

207-220

EN

Disability in Poland has recently become a frequent subject of research and investigation. But the studies have mainly focused on psychological issues, as well as a social support of the disabled and their families. A disabled person's religiosity has been hardly ever investigated, and particularly there is hardly any evidence of research on how religion helps to experience disability. The impressive number of studies conducted in the United States, Canada or other countries clearly indicate that religion plays a key role in living a traumatic situation. For the disabled and their families both the individual and social dimension of the faith are of paramount importance; the individual dimension includes prayer and faith in God, the social dimension comprises community meetings, discussions, and intercessory prayers. These practices, in addition to the salvific and spiritual dimension, have a positive effect on improving mental condition of a person, they support treatment and encourage the pursuit of full ability.

18

Środki społecznego przekazu pomocą w prowadzeniu do wiary

63%

Kopiczko T.

Studia Katechetyczne

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2014

|

tom 10

163-173

PL

Autor rozważając wspomagającą rolę środków społecznego przekazu w katechezie podkreśla, iż Kościół nie może nie korzystać ze współczesnych zdobyczy techniki. Człowiek wierzący ma obowiązek dzielenia się wiarą, a mass-media umożliwiają to składanie świadectwa na różnych płaszczyznach. Oprócz informacji, lub też tekstów źródłowych, właśnie w cyberprzestrzeni może dojść do pierwszego spotkania z wiarą i jej świadectwem. Jednocześnie osobowe spotkanie, nawrócenie, przylgniecie do Chrystusa, osobowa relacja wymaga już jednak wspólnoty rzeczywistej i osobowej. Artykuł wskazuje, iż Kościół - obecny żywo w świecie, biorący aktywny udział w przemianach społecznych i kulturowych, winien także wykorzystywać potężne narzędzie, jakim są środki społecznego przekazu, aby poprowadzić ludzi do wiary i zbawienia.

EN

It should be stated that the church, which guides people to holiness and to salvation, is obliged to use the newest means of communication. Believers have duty to share their faith with others. Here a question arises: “What do I think about my relationship with God?”, or “What do others think about their faith? How do their experience it?” The reality created by the modern mass media (the Internet, television, newspapers, radio) may be perceived as a space of exchanging of various ideas. Cyberspace is a place where a human being, not only can find some information, but also can encounter with faith and the testimony of it. However, personal encounter, conversion, adherence to Christ, personal relationship require a real community of believers. This article is a sign of hope that the Church would be able to use mass media as the instrument of leading people to faith and to salvation.

IT

L’autore in considerazione del ruolo di supporto dei mezzi di comunicazione nella catechesi sottolinea che la Chiesa non può che utilizzare moderne conquiste tecnologiche. Il credente ha l’obbligo di testimoniare la propria fede e mass media permetterglielo in vari livelli. Oltre a testi informativi o d’origine, è cyberspazio stesso dove può venire al primo incontro con la fede e la sua testimonianza. Allo stesso tempo, l’incontro personale, la conversione, l’adesione a Cristo, rapporto personale richiedono già comunità reale e personale. L’articolo sottolinea che la Chiesa – presente nel mondo, attivamente partecipante nelle trasformazioni sociali e culturali –, dovrebbe anche usufruire di strumenti potenti quali sono i mezzi di comunicazione sociale per condurre le persone alla fede e alla salvezza.

19

Suffering as an Invocation of Mercy

63%

Ziarkowski D.

Roczniki Teologiczne

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2016

|

tom 63

|

nr 5: Teologia duchowości

109-121

EN

The presentation is based largely on the teaching and testimony of Pope John Paul II. Particular emphasis was placed on the statement of Pope-Pole that there is no such misery and sin God could not raise up a man from. The message of the reflection seems concrete, positive and valid in the context of the Year of Mercy lived for in Church. It is in harmony with the service of human greater openness to the grace of God's Mercy and entrusting all suffering to Him. The dynamics of the reasoning passes from the look “deeper” of the one who suffers, through his experience of the relationship with the Merciful, to the school of “greater humanity”.

PL

Opracowanie w znacznej mierze opiera się na nauczaniu i świadectwie św. Jana Pawła II. Szczególny akcent położono na stwierdzenie papieża-Polaka, że nie ma takiej nędzy i grzechu, z których Bóg nie mógłby człowieka podnieść. Przesłanie niniejszych refleksji wydaje się konkretne, pozytywne i aktualne w kontekście Roku Miłosierdzia przeżywanego w Kościele. Wpisuje się w służbę głębszego otwarcia człowieka na łaskę Bożego Miłosierdzia i powierzenia Mu swoich cierpień. Dynamika wywodu przechodzi od spojrzenia prowadzącego “głębiej” tego, kto cierpi, poprzez jego doświadczenie relacji z Miłosiernym, do szkoły “bogatszego człowieczeństwa”.

20

Can Religion Stand in the Way of Globalization? The Phenomenon of the 21st-Century Saudi Arabia.

63%

Odrowąż-Coates A.

Kultura i Polityka

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2013

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nr 14

122-137

EN

This paper is based on the author's two-year sociological field research in Saudi Arabia, where Islam has a major influence on every aspect of life. For example, the need for specialists and affordable manual labor from abroad is a direct result of the dysfunctional education system, which is heavily influenced by the cultural and sociological consequences of the Wahhabi interpretation of the Qur'an. The author demonstrates that the Wahhabi vision of Islam is the key factor responsible for preserving traditional customs, the maintenance of power by the Royal family, and that it holds back the sociological effects of globalization.

PL

Przedstawiony esej jest wynikiem dwuletnich badań terenowych w Arabii Saudyjskiej, gdzie Islam ma głęboki wpływ na każdy aspekt życia. Na przykład, zapotrzebowanie na wykwalifikowanych zagranicznych pracowników fizycznych w osiągalnej cenie wynika w prostej linii z dysfunkcyjnego systemu edukacji, który pozostaje pod silnym wpływem wahhabistycznej interpretacji Koranu. Autorka wykazuje, iż wahhabistyczna wizja Koranu jest kluczowym czynnikiem odpowiedzialnym za zachowanie tradycji, pozostanie królewskiej rodziny przy władzy, oraz że powstrzymuje ona społeczne efekty globalizacji.