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1
The Divine Measure Appointed to Evil. A Sketch of Integral Protology
100%
Kunka S.
Roczniki Teologiczne
|
2016
|
tom 63
|
nr 2: Teologia dogmatyczna - English Version
241-252
EN
The article shall discuss the question of the origin of evil, limitations and contingency of creatures and moral evil. Then, it discusses the topic of evil spirit, who is a liar, and a man’s wants to plunge into solitude. Finally, in the Person of the Son of God, a triumph over the liar, lies, and all evil is shown. The successive stages of this victory are the Resurrection, Ascension and joyfully awaited by Christ’s friends the Last Judgment. God in the created world, of which He is Lord and Master, permits physical and moral evil. A mystery of evil God explains us through his Son. Jesus Christ vanquishes evil, sin and Satan by his death and resurrection. The Creator would not permit an evil if he would not derive some good from that evil. This good we shall fully know only in eternal life and then we can understand the way of God’s Providence.
2
Jonathan Edwards o negatywnej i pozytywnej przyczynie zła moralnego oraz o rodzajach skłonności tkwiących w naturze ludzkiej
84%
Zalewska A.
Edukacja Filozoficzna
|
2018
|
nr 65
69-93
EN
This article is a voice in the debate on the supposed change of the Edwardian stance on the question of the ontological status of a disposition to moral evil in human nature. According to a common interpretation the young philosopher had upheld a privative standpoint on the matter however, as an adult Edwards claimed the opposite, Paulinistic view. The author of the paper proves this opinion to be false to the philosopher’s concept. It is evident that since his earliest notes Edwards has agreed with both these explanations, treated by him as two aspects of the same corruption, and did not change his mind through his lifetime. On the one hand, Edwards thinks that the deprivation of a human heart consists in the want of moral good, that is a lack of moral restraints and active disposition to moral good, which is a negative cause of evil. On the other hand, he is sure that it is positively or effectually caused by morally indifferent natural self love together with malevolence as its part. This means for Edwards that even natural social dispositions like love of persons (Edwardean love of complacence), and love of intersubjective values and matters (Edwardean love of benevolence), naturally come from private interest. Although these dispositions are often mistaken with true virtue, they are morally indifferent too, and can cause evil actions turning into evil dispositions. Only a community focused on the moral good can suppress the latter.
3
Content available Chrześcijańska koncepcja stworzenia i jej implikacje w perspektywie problematyki „Deus absconditus – Deus revelatus”
84%
Słomka M.
Roczniki Filozoficzne
|
2023
|
tom 71
|
nr 4
179-198
EN
In light of the argumentation and some of the theses introduced by Jacek Wojtysiak in his latest book Między ukryciem a jawnością. Esej z filozofii religii i teologii filozoficznej [Between Hiddenness and Openness: An Essay in the Philosophy of Religion and Philosophical Theology], (2023), this article presents important components of the Christian concepts of the creative act and the God-world relationship as well as the consequences of this view for the expression of the essential elements of religious doctrine. I argue that it is impossible to create a world with (relative) autonomy and (relative) human freedom, in which there is no natural and moral evil. In this context, I emphasize not only the weight of an aspectual and rational approach to the Creator-creation relationship, but also the significance of the theory of kenosis, in which the act of creation is depicted as a kind of self-limitation of God.
PL
W świetle niektórych tez, wywodu i argumentacji zawartych w najnowszej książce Jacka Wojtysiaka Między ukryciem a jawnością. Esej z filozofii religii i teologii filozoficznej (2023) w niniejszym artykule prezentuję ważne elementy chrześcijańskiej koncepcji aktu stwórczego i relacji Bóg-–świat oraz wynikających z tego konsekwencji dla wyrażania istotnych składników doktryny religijnej. Argumentuję, że nie jest możliwe stworzenie świata z (względną) autonomią oraz (względną) ludzką wolnością, w którym nie ma zła naturalnego i zła moralnego. W tym kontekście podkreślam wagę aspektowego i racjonalnego ujęcia relacji Stwórca–stworzenie oraz znaczenie teorii kenozy, w której akt kreacji przedstawiany jest jako swoiste samoograniczenie Boga.
4
Content available Zarys i konsekwencje myśli teodycealnej Jana Pawła II
84%
Kaźmierczak Z.
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
|
2011
|
tom 23
225-243
EN
The aim of the article Outline and Consequences of Theodicy of John Paul II is to present the main ideas of the Polish pope on suffering (the moral evil is not analyzed). In Crossing the Threshold of Hope he accuses theodicy of judging God himself, of being a kind of Pilate. His main document on the suffering Salvifici doloris brings us a variety of answers, including contradictory ones. For on the one hand the pope declares suffering to be a mystery, but on the other hand he gives quite clear, ‘not mysterious' solutions of suffering (a punishment, a trial, an occasion to do good, suffering for the salvation of others). It is surprising to realize that on other occasions he decisively abolishes the Old Testament's conviction by saying that suffering cannot be called a punishment. The main idea of Salvifici doloris is, however, his view that human suffering can have a redemptive value. The article goes in more detail about the consequences of this view.
5
Content available Dlaczego czynimy zło? Trójpodział przyczyn zła moralnego według św. Tomasza z Akwinu
84%
Belina-Prażmowska P.
Rocznik Tomistyczny
|
2014
|
tom 3
113-127
EN
In the first part of the paper anthropological basis has been presented and it intends to show, that for a proper human being development a harmony between his faculties and dominion of intellect should occur. The lack of the harmony and lack of surrendering the other faculties to the intellect, reduces man to moral evil, causing or overmuch reign of feeling in act of decision, or deprivation of will. In the second part I have presented the possible mistakes in particular human faculties, which are causes of moral evil. So, ignorance in reason, malice of will and sins performed because of weakness influenced by feelings. At the beginning I have pointed out, that saint Thomas Aquinas sees all of them as a intellectual malfunction. In conclusion in should be said, that Thomas as a representative of intellectual ethics, focuses on intellectual aspect of human action and even he perceives evil as a kind of intellectual shortcomings. He does not deny irrational element in a man, but he points out the necessity of surrendering it to the will and intellect, so a man is able to grow in perfect inner harmony of senses, will and intellect.
6
Content available Problem agresji w wychowaniu religijno-moralnym
84%
Słotwińska H.
|
|
tom 3
193-214
EN
The article starts with a presentation of various definitions of aggression. Then the author presents different divisions of aggression, the factors that cause it, and the circles, in which aggression most often occurs. The next stage is presenting aggression as moral evil, to which a believer may not be indifferent. Counteracting aggression and stopping the aggression that already exists, is the last part of the present article. The definitions quoted in the article allow one to understand better not only the concept of aggression, but also its causes and results. The knowledge of the specific circles and of the factors causing aggression is very significant in the educational process. Every aggressive act, or even the intention to commit it, is morally evil. The awareness of this should incline both the teachers and the pupils to counteract aggression, as well as to refrain from aggressive acts, or weaken the aggressive acts that already exist.
7
Content available Kultura moralna w świetle nauczania Soboru Watykańskiego II
67%
Krzyszowski Z.
Roczniki Teologii Fundamentalnej i Religiologii
|
2009
|
tom 1
65-85
EN
From the beginning of its existence the Church watched the moral side of the human condition. The years preceding the Vatican Council II were marked by a progressing crisis of moral culture; hence undertaking this issue was an urgent need for the Council Fathers. Moral theology of that period, with its casuistry and the individualist concept of morality seemed to have only a slight influence on Christian life. The aim of the Council intervention in the domain of morality was not only a moral revival of the human person, but first of all presentation of the communal aspects of morality. The subject of analyses in the present article is the issue of diagnosis of the state of moral culture in the doctrine of the Vatican Council II and showing the role of the Church in the forming of the moral good and the norms of universal morality in the post-Council period as a certain dialog between the Church and the modern moral culture.
8
Boża miara wyznaczona złu. Szkic do protologii integralnej
67%
Kunka S.
Roczniki Teologiczne
|
2016
|
tom 63
|
nr 2: Teologia dogmatyczna
285-298
EN
The article shall discuss the question of the origin of evil, limitations and contingency of creatures and moral evil. Then, it discusses the topic of evil spirit, who is a liar, and a man's wants to plunge into solitude. Finally, in the Person of the Son of God, a triumph over the liar, lies, and all evil is shown. The successive stages of this victory are the Resurrection, Ascension and joyfully awaited by Christ's friends the Last Judgment. God in the created world, of which He is Lord and Master, permits physical and moral evil. A mystery of evil God explains us through his Son. Jesus Christ vanquishes evil, sin and Satan by his death and resurrection. The Creator would not permit an evil if he would not derive some good from that evil. This good we shall fully know only in eternal life and then we can understand the way of God's Providence.
PL
Artykuł podejmuje kolejno kwestię pochodzenia zła, ograniczeń i przygodności stworzeń oraz zła moralnego. Następnie omawia temat złego ducha, który jest kłamcą i pragnie człowieka wpędzić w samotność. Wreszcie w Osobie Syna Bożego ukazane zostaje przezwyciężenie kłamcy, kłamstwa i wszelkiego zła, a kolejnymi etapami tego zwycięstwa są Zmartwychwstanie, Wniebowstąpienie i radośnie oczekiwany przez przyjaciół Chrystusa Sąd Ostateczny. Bóg w świecie stworzonym, którego jest jedynym Panem i Władcą, dopuszcza zło fizyczne i zło moralne. Tajemnicę zła wyjaśnia nam przez swego Syna. Jezus Chrystus swoją śmiercią i zmartwychwstaniem zwyciężył zło, grzech i szatana. Stwórca nie dopuściłby zła, gdyby nie wyprowadzał z niego jakiegoś dobra. W pełni dobro to poznamy dopiero w życiu wiecznym i wówczas będziemy mogli zrozumieć drogi Bożej Opatrzności.
9
Content available Consumer absolutization of freedom
59%
Hostyński L. , Hostyński L.
Przegląd Filozoficzny. Nowa Seria
|
2020
|
nr 2
10
Content available Teologiczne i naukowe wyjaśnienia pochodzenia i celu zła naturalnego
59%
Emberger G.
Filozoficzne Aspekty Genezy
|
2013
|
tom 10
139-158
PL
Zdarzenia w rodzaju trzęsień ziemi i wyniszczających chorób często uważane są za coś złego i skłaniają do zadawania kłopotliwych pytań o Bożą dobroć. Chociaż nauka nie uznaje takich zdarzeń za złe, to jednak dostarcza pewnych wskazówek na temat ich pochodzenia. Teodycea podejmuje próbę teologicznego wyjaśnienia pochodzenia zła oraz celu, w jakim Bóg pozwala mu istnieć. Pytanie, czy ewolucja może być jednym z Boskich mechanizmów stwórczych, uzyskuje inną odpowiedź w świetle założeń teodycei augustiańskiej, a inną w ramach teodycei ireneuszowej. Uznając, że każda prawda jest prawdą Bożą, chrześcijanie starają się stworzyć pogląd na świat, który łączyłby naukowe i teologiczne spojrzenie na prowadzące do cierpienia zdarzenia przyrodnicze.
EN
Events such as earthquakes and crippling illnesses are often viewed as evils and raise troubling questions about God’s goodness. While science does not recognize these events as evils, it does offer insights into their origins. Theodicy attempts to explain theologically how evil originated and for what purpose God allows it to exist. Adopting either Augustinian or Irenaean theodicy has important implications concerning the question of whether evolution could be one of God’s creative mechanisms. Finally, recognizing that all truth is God’s truth, Christians seek to develop a world view that includes both scientific and theological understanding of harmful natural events.
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