Wyniki wyszukiwania - Biblioteka Nauki

1

Objawienie w teologii patrystycznej

100%

Rusecki M.

Vox Patrum

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2008

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tom 52

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nr 2

913-932

EN

The issue of his article is the reflection of the Divine Revelation that had been started from the beginning of Patristic. The earliest Christians documents and the first Fathers of the Church both expressed the Revelation by words like: mystery, salvation, pedagogics. The Revelation comes from the Divine economy and ex- presses in history, what happens step by step. The Fathers of the Church started to expose the unity of the Divine economy. It showed the unity of the Divine Revelation and his constantly progress. The Fathers of the Church started to point to the arguments of credibility of Christianity like the argument from prophetic, but not only. Some of the factors had influenced to the meaning of Revelation. There were for example: Jewish and heretics.

2

Pogląd chrześcijaństwa prawosławnego na religie świata

88%

Rus R.

Poznańskie Studia Teologiczne

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2008

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nr 22

189-202

EN

The article presents the thought of Father Dumitru Staniloae ( t 1993), one of the most outstanding Romanian theologians of the 20th century, based on his book Poztia d-lui Lucian Blaga fata de Crestinism si Ortodoxie (The Attitude of Mr. Lucian Blaga toward Christianity and Orthodoxy) Sibiu, 1942. The author begins by expounding the general character of the universal religious phenomenon. Beyond the multiplicity of the forms and the ways in which religion is manifested there are certain common points. Fr. Staniloae distinguishes five such specific elements typical for religion: 1. a strong and steadfast faith in the truth of the things it professes; 2. the personal character of the ultimate reality; 3. there is a certain differentiation a believer makes between these ultimate realities with a clear and less clear personal character and nature - even though sometimes the divine reality is perceived in an extremely intimate relationship with nature, each religion preserves an awareness that the divine reality is something else than nature itself; 4. the belief in the self-revelation of the divine reality - it is a universal conviction with the believers of all religions that the Divinity revealed and reveals Itself and the data about It are not a figment of the human mind or imagination, a self-revelation of the human spirit; 5. a certain expectance, confidence and hope with which man ties himself up to the Divinity in as far as his destiny is concerned. The universal human consciousness expects and believes in man’s salvation from under the destructive power of nature or of certain evil forces. Expectation is a deep instinct of the human nature; faith is the mysterious power given to man at the same time with any religion. There is also a functional interpenetration of these elements. Faith without a personal God and without revelation cannot exist, nor without the presence of a purpose, as that of the salvation of existence. Their persistence reveals the existence of a personal relationship between God and man in the interest of his salvation, as well as man’s firm belief in the possibility of a personal salvation and in a special communion with God and, as a result, that there is also an interest on the part of God to save man. Faith and revelation are conveyed from generation to generation, but at the same time faith is largely produced by revelation, each man experiencing in a mysterious way the pressure of the ultimate reality upon his conscience. All kinds of theories have been conceived which see religion as originating from the divinization of the forces of nature, society, or a political leader etc. In reality however religious experience distinguishes the divine from all these phenomena, even though it may have the experience of the divine presence and of its power in connection with them. Religious experience is an awareness of the mysterious presence of the Divinity and as such any religious man knows the difference. In the case of the religious phenomenon we come across a minimal realization and participation of the ultimate reality pertaining essentially to the faith in the Divinity, to its revelation and to the hope in a personal salvation as a common minimal background of all religions, and as such of the Christian Faith. Fr Staniloae draws our attention to the fact that what counts in the relation among religions is not this minimal background but the contribution of each religion. In his attempt to draw a line between Christianity and the other religions, he asserts that everything the non-Christian religions possess in addition, as a surplus, is either a jungle of myths, or a resuscitation in different manners of the same minimal background which make up the universal religious conviction. Myth is a human invention bom of his endeavour to capture in image the basic fact of the Divinity and of Its revelation; hence a poetic and personalized expression of what is known through the general revelation, or a personalization of a power in nature or of a personal attribute. Christianity differs radically from these religions, because by the surplus it asserts, it testifies to an essential increase in the divine revelation. We have in Christianity the full revelation of the Divinity, as well as the manifestation of Its personal character as God has come as a man among men. Christianity is an entirely different religion in so far as the awareness of the nearness of the divine reality is concerned, as the only religion dominated by the awareness of an increase - to the last possible extent - in the divine revelation, without imposing a new element to the general definition of religion. Moreover, Christianity is not a religion of myths. This is due to the fact that God’s presence in the world, as a perceptible and active reality, renders futile all myths: when the divine reality is so close to us and so commanding, there is no longer any place for myths. At the same time there is no attitude which embraces all parts of the Universe with so much love and appreciation as does Christianity, because all are the work of the hands God and the object of His fatherly care.

3

Językowy sposób wyrażania doświadczenia mistycznego w polskim tłumaczeniu Nocy ciemnej św. Jana od Krzyża

88%

Gawrońska-Garstka M.

Poznańskie Studia Polonistyczne. Seria Językoznawcza

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2016

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tom 23

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nr 1

9-19

EN

The article presents the issues of mystical language in the book The Dark Night St. John of the Cross. The analysis of the material shows rich repertoire of linguistic forms used by the author. The characteristics of mystical language: expression, simple syntax, dialogue, subjectivity, persuasion, symbolism and ambiguity.

4

Ludwig Wittgenstein i Karl Rahner o nie-obecności Boga w świecie

88%

Szczęch S.

Logos i Ethos

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2015

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nr 1(38)

131–142

PL

Istnieje w myśleniu religijnym punkt szczególnie krytyczny, gdy ktoś z jednej strony uważa, że świat może i powinien być analizowany wyłącznie środkami naturalistycznej nauki, a z drugiej strony dostrzega w nim obecność Boga, którego nie sposób nimi ująć. W jaki sposób można pogodzić determinizm naukowego obrazu świata oraz wiarę, że jest w nim obecny Bóg? W artykule analizuję stanowiska z dwu różnych dziedzin, które starają się stawić czoła temu problemowi. Tezy mistyczne z Traktatu logiczno-filozoficznego Ludwiga Wittgensteina zestawiam z rozważaniami niemieckiego teologa Karla Rahnera. Idea, jaką można odnaleźć u obu myślicieli, jest następująca: działalność Boga, sama w sobie nadprzyrodzona, w świecie dokonuje się zawsze środkami przyrodzonymi. W tekście wskazuję na możliwe konsekwencje powyższego stanowiska oraz perspektywy, jakie ono ze sobą niesie.

EN

It is an especially critical moment in religious thinking when someone claims that the world can and should be analyzed solely in terms of naturalist science, and at the same time believes in the existence of God who cannot be expressed in such terms. How can the determinism of the scientific image of the world be reconciled with the religious belief in the presence of God in such a world? In my paper I present views from two different domains which try to face that problem. On the one hand, there is Ludwig Wittgenstein with his mystical theses in Tractatus logico-philosophicus and, on the other, there is the german theologian Karl Rahner. The idea that can be found in their writings is that God’s actions in the world, supernatural in themselves, are always carried out by natural means. I discuss what follows from this and what differences there are between the thinkers.

5

Negative Theology and Theophany in Dante’s Paradiso

75%

Franke W.

Verbum Vitae

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2022

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tom 41

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nr 3

673-691

EN

Dante’s Paradiso presents a gothic theophany realizing the divine vision (visio Dei) in poetic language. Specifically, Dante’s vision of a line from Scripture (DILIGITE IUSTITIAM QUI IUDICATIS TERRAM) in the Heaven of Jove (Canto XVIII) gives a concrete form of written letters to his vision of God. Yet all that Dante actually sees is only a sign of the invisible, metaphysical reality of God and the supersensible universe of pure being or love. This tension between the sensory plenitude of his vision and the transcendent truth that Dante envisages lends his poem its extraordinary force and attractive power. The paradoxes of negative theology and its inevitable relation with an affirmative theology expressed as poetic vision are worked out with matchless subtlety in Dante’s descriptions and reflections, some of which are expounded in a speculative key in this essay drawn from a more detailed and comprehensive inquiry into the subject. The immediacy of Dante’s vision of letters of Scripture in the Heaven of Jove serves as a metaphor for an unmediated vision of God, but the vision’s content turns out to be nothing other than mediation – concretely, language as the medium mediating his relation to God as Logos. Dante’s vision from beginning to end of the Paradiso is placed under the sign of the ineffability topos, yet what he sees are words and language and ultimately letters. Dramatically displaying the mediations in which language consists becomes itself a metaphorical realization of divine revelation. The mechanisms of signifying in languagemade visibly manifest in writing and specifically as the first line of the Book of Wisdom in Scripture are unveiled as a negatively theological revelation of divinity.

6

Dieu le Père dans le quatrième Évangile

75%

Devillers L.

The Biblical Annals

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2005

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tom 52

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nr 1

95-116

FR

Św. Jan bardzo często używa terminu patēr na określenie Boga w Jego relacji do Jezusa i do ludzi. Chrystologia Janowa jest teocentryczna: Ojciec posyła Syna pomiędzy ludzi, aby objawić im swą miłość i uczynić z nich swoje dzieci. Przez swą śmierć i zmartwychwstanie Syn otwiera ludziom drogę wiodącą do Domu Ojca. Uczniowie są zobowiązani do zachowania Jego słowa i do owocnego życia, poprzez które Ojciec zostaje uwielbiony. W modlitwie za swych wyznawców (J 17), Jezus uczy ich także mówienia do Ojca. W czwartej Ewangelii odkryć można elementy modlitwy „Ojcze nasz”, ukryte w oddzielnych fragmentach tekstu.

7

W POSZUKIWANIU RELIGII UNIWERSALNEJ: ZARYS METODOLOGICZNY I TEMATYCZNY

75%

Szymański T.

Colloquium Wydziału Nauk Humanistycznych i Społecznych AMW

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2015

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nr 4

255-272

EN

What are we talking about when we talk about universal religion? The purpose of this article is to present a preliminary methodological, typological and historical outline (focusing particularly on modern France modern France), which facilitates answering this question. If we accept the meaning given to religion by modernity (which defines it by a form of worship, doctrine, morality and community), we conclude that the idea of a universal religion, as having numerous historical variants, fulfills its criteria in various ways. At the same time, however, it transcends positive religions, and its critical-investigative attitude towards them are even the necessary conditions of possibility of its emergence. The idea of universal religion can remain at the level of purely intentional solution or project (as in the case of modern natural religion, which is the common denominator of all religions, based on the so-called Credo minimum), it can also although this is rare, adopt a specific social character (as in the case of cults created during the French Revolution). The idea of a universal religion can also be associated with one of the historical religions. In the Western world and its Judeo-Christian context, it would generally be Catholicism.

8

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.

9

Teologia misji i ruch misyjny w nauczaniu wczesnego Kościoła Jezusa Chrystusa Świętych w Dniach Ostatnich (mormonów)

71%

Anoszko S.

Annales Missiologici Posnanienses

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2017

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nr 22

99-114

PL

Mormons are particularly concerned about missionary work, putting much effort into converting non-Mormons into their faith. The proposed text attempts to focus on the goals of the missionary activity of this quasi-Christian new religious movement, to explain the processes by which the Mormons formed their view of conversion and how to achieve them in daily life during missionary work at the early stages of the history of the denomination. An analysis of the idea of mission in the teaching and practice of the Church of Joseph Smith allows us to gain an understanding of the general theological and anthropological principles of modern Mormonism.

10

Pismo Święte czytane przez Ojców

63%

Kasprzak D.

Teologia w Polsce

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2018

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tom 12

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nr 2

49-69

EN

The unification of the books of the Bible and the definition of the standard Constantine edition of the Holy Scripture set about 425 was historically coincident with the imperial policy of the introducing of religious homogeneity in the Roman Empire at the beginning of the fourth century. Moreover, due to the cultural continuity within the Roman Empire until the 5th century, it was possible the translation of “word for word”. The German-Iranian raids in the 5th century resulted in the disintegration of the ancient cultural community, and caused the necessity of the translations of “meaning in meaning”. The highest form of God’s revelation for the patristic authors was the incarnation of God. The Bible, as the revealed word of God, was understood as a privileged, free God’s phenomenon, through which God reveals the truth about himself and communicates with man. Consequently the Church Fathers interpreted the divine inspiration as the gift of God which was given to a biblical author. In this way an inspired writer was able to convey the divine revelation drown from the Holy Scriptures to a community of the faithful, which received as the word of God himself. In the opinion of the Church Fathers, the Christian theology was based on the contemplation of the Bible, which constituted the norm of the Christian faith. To the Patristic writers Jesus was a hermeneutic key to the Holy Scripture and it was him who leads the faithful to the cognition of the divine mystery and the human dignity. In their exegesis and theology the Christian Fathers showed us that the Person of Jesus, who ultimately revealed the Father to us should not be distinguished from testimony of the Christian kerygma and the Holy Scriptures. This affirmative attitude towards the Bible contributed to the formation of the biblical canon in the 7th century and also shaped the Trinitarian, spiritual and liturgical tradition of the Church. The Biblical interpretation of the church Fathers can be regarded as a more complete meaning of the NT, which expresses the sense intended by God, the first author of the Scripture in the dogmatic tradition of the Church, and which sense was not fully known to the human author of the Scriptures (e.g. the concept of the Holy Trinity, the intra-trinitarian relations and the doctrine of the original sin). Thus understood the reading of Scripture was for the patristic writers both the source of their faith and their theology.

PL

Unifikacja ksiąg biblijnych i określenie standardowego konstantyńskiego zbioru Pisma świętego około 425 roku było historycznie zbieżne z cesarską polityką wprowadzania jednorodności religijnej na terenie Imperium Romanum na początku IV wieku. Co więcej, do V wieku na terenie Cesarstwa Rzymskiego istniała ciągłość kulturowa, która umożliwiała tłumaczenie „słowo w słowo”. W związku najazdami germańsko-irańskimi nastąpiło zerwanie antycznej wspólnoty kulturowej, co w przekładach biblijnych doprowadziło w V wieku do tłumaczenia „sens w sens”. Najwyższą formą objawienia się Boga dla autorów patrystycznych było wydarzenie Wcielenia Boga. Natomiast Biblia jako objawione słowo Boże była rozumiana jako uprzywilejowany, darmowy Boży fenomen, przez który Bóg ujawnia prawdę o sobie i komunikuje się z człowiekiem. W związku z tym natchnienie było rozumiane przez ojców Kościoła jako dar Boży udzielony ludzkiemu autorowi, dzięki czemu był on w stanie przekazać Boże objawienie w tekście Pisma świętego, które zostało uznane przez wspólnotę wiary jako słowo Boże. Dla ojców Kościoła cała teologia opierała się na rozważaniu Biblii, która stanowiła dla autorów patrystycznych norma normans wiary chrześcijańskiej. Jezus Chrystus pozostawał dla Ojców i pisarzy Kościoła patrystycznego kluczem hermeneutycznym do Pisma świętego i podstawą poznawania tajemnicy Boga i godności człowieka. Ojcowie przez swą egzegezę i teologię pokazują nam też, że nie wolno oddzielać osoby Jezusa Chrystusa jako Tego, który ostatecznie objawił nam Ojca, oraz świadectwa o Nim, zawartego w kerygmacie chrześcijańskim i w Piśmie świętym. Taka afirmacja Biblii pozwoliła do VII wieku uformować kanon biblijny, ale także kształtować Tradycję Kościoła, zwłaszcza tę trynitarną, duchową i liturgiczną. Biblijna interpretacja ojców Kościoła może być uznana za sens pełniejszy Nowego Testamentu, który w dogmatycznej tradycji Kościoła wyraża sens zamierzony przez Boga, pierwszego Autora Pisma świętego, a który to sens nie był znany w pełni ludzkiemu autorowi Pisma (np. koncepcja Trójcy Świętej, relacji wewnątrztrynitarnych czy doktryna o grzechu pierworodnym). Tak pojęta lektura Pisma świętego była dla pisarzy patrystycznych zarówno źródłem ich wiary, jak i ich teologii.

11

Jaką rolę odgrywa egzegeza w dogmatyce?

63%

Körner B.

Teologia w Polsce

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2018

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tom 12

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nr 2

35-48

EN

With the end of neoscholastic theology, there was a necessity of new definition of relation between dogmatics, which is now understood from the perspective of history of salvation, and exegesis which, among other methods, uses a historicocritical method. Fundamentals of that new understanding have been given by the constitution Dei Verbum of Vaticanum II. Reffering to this document, the article presents the thesis that the interpretation of the Holy Scripture by the Church through the ages, that is in the living Tradition, and historicocritical interpretation are two different approaches which, nevertheless, should not be contradicted. What is more, we can read the Bible and understand it not just as a historical text but as the Word of God for today, only when we take into account the mutual influence of these two approaches.

PL

Wraz z końcem teologii neoscholastycznej musiała zostać na nowo zdefiniowana relacja między dogmatyką, która jest teraz rozumiana historiozbawczo, a egzegezą, która posługuje się (między innymi) metodą historyczno-krytyczną. Solidne podstawy ku temu stworzyła konstytucja dogmatyczna o Objawieniu Bożym Dei Verbum Soboru Watykańskiego II. Opierając się na niej, niniejszy tekst reprezentuje tezę, że kościelna interpretacja Pisma Świętego przez stulecia, czyli w ramach żywej Tradycji, i interpretacja historyczno-krytyczna stanowią dwa różne podejścia do Biblii, które nie powinny być sobie przeciwstawiane. Tylko w ich wzajemnym oddziaływaniu można czytać i rozumieć Biblię jako Słowo Boże (!) dzisiaj, a nie tylko jako tekst historyczny.

12

Tradycja jako zasada katolickiej teologii

63%

Müller G. L.

Teologia w Polsce

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2018

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tom 12

|

nr 2

5-17

EN

The biblical revelation, as well as all Christianity, has strictly historical character. Therefore, theology should remain historical as well. Apart from the fact that it teaches some timeless truths, theology, on the first place, proclaims the message about God reveling himself in the history. This message itself is historical and it is communicated from generation to generation in dynamic process called Tradition. Therefore, Tradition is not an external norm but it is rather a fundamental rule for every theologian – the rule without which we cannot speak of catholic theology at all. This role of Tradition should be emphasized especially nowadays when we experience a “cult of contemporaneity” and when we see a trend in the Church to treat unofficial sayings of Pope and other members of the hierarchy as normative and supposedly standing above Tradition.

PL

Objawienie biblijne ma charakter ściśle historyczny, a co za tym idzie, taki charakter ma całe chrześcijaństwo i powinna odzwierciedlać go również teologia. Choć naucza ona prawd ponadczasowych, kieruje do nas nade wszystko orędzie o Bogu objawiającym się w historii. Orędzie to, przekazywane z pokolenia na pokolenie w dynamicznym procesie, który nazywamy Tradycją, ma również charakter historyczny. Tym samym Tradycja nie jest dla teologa jakąś zniewalającą zewnętrzną normą, ale fundamentalną zasadą, bez której nie może być mowy o katolickiej teologii. Taką rolę Tradycji trzeba podkreślić szczególnie dzisiaj, kiedy w świecie panuje swoisty kult współczesności, a w Kościele pojawia się tendencja do uważania za rozstrzygające nie tyle wielkich postanowień Magisterium, ile spontanicznych wypowiedzi papieża i innych hierarchów.

13

Plato: Smp. 212e4-223a9. Alcibiades: An Eulogy of Which Socrates? That of Plato, That of Antisthenes and Xenophon or That of All Three?

63%

Mazzara G.

Peitho. Examina Antiqua

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2016

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tom 7

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nr 1

25-54

EN

In the Symposium, there are two revelations: one is that of the woman of Mantinea, the other that of Alcibiades. The former (201d 1–212e 3) proposes a Socrates reshaped by Plato, but what Socrates does the latter (216a 6–217a 3) express? Can the praise for Socrates contained in the latter also be considered a tribute by Plato to his teacher? The opinions are divided. I looked at two scholars: Michel Narcy (2008) and Bruno Centrone (20142), whose judgments, as they are set out and argued, are irreconcilable. The contrast may be determined by a certain ambiguity in Plato’s attitude towards Alcibiades. Part One – In order to clarify this ambiguity and to overcome the contrast between the two scholars I have tried to show how in the praise of Alcibiades there overlap different portraits of Socrates that refer to the tradition, to different experiences of various Socratics and of Plato himself in Apologia, and how this differs from the others and from himself by proposing a whole new portrait of Socrates as a representative of an Eros megas daimōn, revealed by the woman of Mantinea, in contrast to an Eros megas theos. Part Two – As instead regards the accusation of hybris, the hypothesis is this: for Plato his colleagues, and especially Antisthenes and Xenophon, offering an image of Socrates founded exclusively on his way of life and not also on the erotic aspects alluding to the super-sensible world, seem to end up arousing laughter and looking like “fools” (nēpioi), like Alcibiades, who at the end of his speech, after making the audience laugh, is unmasked by Socrates for his clumsy attempt to impart a “life lesson” to Agathon, which he did not need at all, paying at his own expenses for his ignorance of the revelation through arriving late at the party.

IT

In the Symposium, there are two revelations: one is that of the woman of Mantinea, the other that of Alcibiades. The former (201d 1–212e 3) proposes a Socrates reshaped by Plato, but what Socrates does the latter (216a 6–217a 3) express? Can the praise for Socrates contained in the latter also be considered a tribute by Plato to his teacher? The opinions are divided. I looked at two scholars: Michel Narcy (2008) and Bruno Centrone (20142 ), whose judgments, as they are set out and argued, are irreconcilable. The contrast may be determined by a certain ambiguity in Plato’s attitude towards Alcibiades. Part One – In order to clarify this ambiguity and to overcome the contrast between the two scholars I have tried to show how in the praise of Alcibiades there overlap different portraits of Socrates that refer to the tradition, to different experiences of various Socratics and of Plato himself in Apologia, and how this differs from the others and from himself by proposing a whole new portrait of Socrates as a representative of an Eros megas daimōn, revealed by the woman of Mantinea, in contrast to an Eros megas theos. Part Two – As instead regards the accusation of hybris, the hypothesis is this: for Plato his colleagues, and especially Antisthenes and Xenophon, offering an image of Socrates founded exclusively on his way of life and not also on the erotic aspects alluding to the supersensible world, seem to end up arousing laughter and looking like “fools” (nēpioi), like Alcibiades, who at the end of his speech, after making the audience laugh, is unmasked by Socrates for his clumsy attempt to impart a “life lesson” to Agathon, which he did not need at all, paying at his own expenses for his ignorance of the revelation through arriving late at the party.

14

Les cours parisiens d’Adam Mickiewicz et l’idée de religion universelle

63%

Szymański T.

Slavia Meridionalis

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2017

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tom 17

EN

Adam Mickiewicz’s Paris lectures and the idea of universal religionThe first half of nineteenth century in France brings the development of several currents of thought that are trying to find a solution to the problems affecting society in this period (pauperisation, crisis of traditional values, oppressed nations). Catholic traditionalists, Illuminati, utopian socialists and humanitarians often formulate the idea of a universal religion, derived from a primal revelation and evolving through the ages, or the idea of a new religion of the future. The aim of the article is to situate in that wider context Mickiewicz’s Paris Lectures and the convictions of the Polish poet on Slavic religion and Messianism. The text is divided into two parts, corresponding to the key aspects of the topic: the first part talks about the search for a revelation preceding the Judeo-Christian revelation, and the second one concerns the announcement of a new revelation, which completes and fulfills the former one. Prelekcje paryskie Adama Mickiewicza i idea religii uniwersalnejPierwsza połowa XIX wieku przynosi we Francji rozwój wielu nurtów usiłujących znaleźć rozwiązanie problemów trawiących społeczeństwo w tym okresie (pauperyzacja, kryzys tradycyjnych wartości, ucisk ludów europejskich). Katoliccy tradycjonaliści, iluminiści, socjaliści utopijni i humanitaryści często formułują ideę uniwersalnej religii, wywodzącej się z pierwotnego objawienia i rozwijającej się w procesie dziejowym, lub też ideę nowej religii przyszłości. Celem artykułu jest usytuowanie w tym kontekście prelekcji paryskich Adama Mickiewicza oraz poglądów polskiego wieszcza na temat religii Słowian i mesjanizmu. Tekst podzielony jest na dwie części, odpowiadające dwóm kluczowych aspektom zagadnienia: pierwsza część mówi o szukaniu objawienia poprzedzającego objawienie judeochrześcijańskie, druga zaś dotyczy zapowiedzi nowego objawienia, stanowiącego dopełnienie tego ostatniego.

15

Między problemem teologiczno-politycznym a wiarą politologa. Kilka uwag o szkole Straussowskiej

63%

Armada P.

Stan Rzeczy

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2012

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nr 1(2)

84-111

PL

Artykuł ten omawia niektóre zasadnicze rysy tzw. szkoły Straussowskiej w kontekście głębokiej spuścizny intelektualnej jej założyciela. Leo Strauss był w latach 30. uchodźcą z nazistowskich Niemiec i następnie osiadł w USA, gdzie zyskał sławę jako wybitny nauczyciel w dziedzinie nauk politycznych, zwłaszcza na University of Chicago. Choć zajmował się głównie nadzwyczaj złożonym zagadnieniem relacji między filozofią a prawem, tj. życiem w pełni oddanym poszukiwaniu mądrości z jednej strony i życiem politycznym opartym na autorytecie religijnym z drugiej, przez co był raczej nierozumiany przez swych akademickich kolegów, zdobył niemal bezgraniczne uwielbienie swoich studentów. Wyłonienie się szkoły Straussowskiej jawi się jako rezultat rozmyślnego działania Straussa, który chciał ugruntować pewnego rodzaju dostęp do rdzenia własnej myśli. Wziąwszy pod rozwagę poważne zróżnicowanie w łonie szkoły Straussowskiej, należy zastanowić się nad tym, w jakiej mierze uczniowie Straussa zdołali sprostać intelektualnemu wyzwaniu swego mistrza.

EN

The article examines some basic tenets of the so-called Straussian school in the context of the profound intellectual legacy of its founder. Leo Strauss had fled from Nazi Germany in the 1930. and after being naturalized in the US he emerged as an outstanding teacher in political science, especially at the University of Chicago. While he was mainly concerned with the most complicated issue of the relation between philosophy and Law, i.e. the life entirely devoted to the search for wisdom on the one hand and the political life thoroughly based on the religious authority on the other hand, and thus hardly understood by his fellow scholars, he gained an almost unlimited admiration from his students. The emergence of the Straussian school appears to be a result of a deliberate action of Strauss who wanted to establish a way of access to the core of his thinking. Having taken into consideration how seriously is the Straussian school differentiated, we should reflect upon a degree to which the pupils of Strauss have managed to live up to the intellectual challenge posed by their master.

16

Rozumová víra mezi Jaspersem a Kantem

63%

Sikora O.

Filosofický časopis (Philosophical Journal)

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2021

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tom 69

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nr 1

53-73

EN

The study compares Jaspers’ motif of philosophical faith with Kant’s conception of rational faith in the context of their incorporation into the whole philosophical program. The comparison focuses on two issues: alongside the philosophical founding of the motif of faith is its relationship to religious faith. The general similarity of the two concepts is based on the standpoint of autonomy. In relation to the first question, Kant’s conception, the form of which is the by-product of an already developed ethical program, is shown to be stricter and more radical than Jaspers’ more original starting point that was based on the theoretical reflection of the dimension of “embracing.” In relationship to the second question, it is demonstrated that the contradiction of both positions is only external: Kant’s rationalization of Christianity and Jaspers’ relativization are the consequences of an autonomous, rational faith, and thereby remain in a state of tension with the traditional religious position.

CS

Studie porovnává Jaspersův motiv filosofické víry s Kantovou koncepcí rozumové víry v kontextu jejich zapuštění do celku filosofického rozvrhu. Porovnání se zaměřuje na dvě otázky: vedle filosofického založení motivu víry je to její vztah k víře náboženské. Celková podobnost obou koncepcí je založena ve stanovisku autonomie. Ve vztahu k první otázce se Kantova koncepce, jejíž podoba je až důsledkem vypracovaného etického rozvrhu, ukazuje být přísnější a radikálnější než původnější Jaspersovo východisko založené v teoretické reflexi dimenze „objímajícího“. Ve vztahu ke druhé otázce se ukazuje, že protikladnost obou stanovisek je pouze vnějšková: Kantova racionalizace křesťanství i Jaspersova relativizace jsou důsledky autonomní rozumové víry, která tak zůstává v napětí vůči tradičně religióznímu stanovisku.

17

Jezus Janowy jako objawiciel oblicza Ojca

63%

Wróbel M. S.

Verbum Vitae

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2011

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tom 20

191-203

EN

The present article deals with the essential message of the Fourth Gospel which is based on the relation between Father and Son. The main motive of this article is the last verse of the Prologue (Jn 1:18) which appears like leitmotive in the various contexts of the Gospel of John. In the first part of the article the author describes the relation between Father and Son in the Fourth Gospel. He stresses especially a deep communion between them which determines the function of Son as the Revealer of His Father. In the second part of the article the author makes analysis on the function of Jesus as the Revealer of Father. This function can be seen especially in His words and acts. The main goal of this function is the faith of the Jesus’ disciples in God who is the loving Father and Donor of salvation. In the power of faith every human being can recognize in Jesus the face of Father whose main feature is Love until the mystery of the Cross.

PL

The present article deals with the essential message of the Fourth Gospel which is based on the relation between Father and Son. The main motive of this article is the last verse of the Prologue (Jn 1:18) which appears like leitmotive in the various contexts of the Gospel of John. In the first part of the article the author describes the relation between Father and Son in the Fourth Gospel. He stresses especially a deep communion between them which determines the function of Son as the Revealer of His Father. In the second part of the article the author makes analysis on the function of Jesus as the Revealer of Father. This function can be seen especially in His words and acts. The main goal of this function is the faith of the Jesus’ disciples in God who is the loving Father and Donor of salvation. In the power of faith every human being can recognize in Jesus the face of Father whose main feature is Love until the mystery of the Cross.

18

Zakres i charakter ujawnianych informacji w instytucji tzw. małego świadka koronnego

63%

Kisiel A. M.

Państwo i Społeczeństwo

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2014

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nr 4

85-96

EN

In this article the most crucial infomations about currently functioning in valid polish penality codex for 15 years now institution described as minor protected witness are presented. Author introduces basic law assumptions and their practical aspects of usage, which are extraordinary important by reason of trial activity, in particular to divide internal unity of members of the organised crime groups. Without doubt the basic foundation in case of this insitution is, rising many contoversions and contradictions range and character of revealed informations.

19

„Co wspólnego mają Ateny z Jerozolimą?”, czyli filozofować, aby zrozumieć teologię…

63%

Napadło M.

Studia Paradyskie

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2015

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nr 25

133-145

PL

W artykule zostaje podjęta problematyka z zakresu relacji filozofii i teologii. Główną myślą, będącą w zasadzie osnową całego wywodu, jest przekonanie, że wiedza filozoficzna pozwala nam głęboko docenić sens niemal każdego ważnego sformułowania doktrynalnego, czy też każdego ważnego teologa. Wskazując zatem na „fundamenty” filozoficzne, czyli podstawy ontologiczno-epistemologiczne teologicznego myślenia oraz myślenia w ogóle, praca próbuje ukazywać znaczenie i konieczność filozofii dla lepszego, głębszego rozumienia teologii. Aby umożliwić dostrzeżenie tego, zostaje przywołana jedna z podstawowych tez biblijno-teologicznych („świat został stworzony…”) i w jej świetle, na drodze analizy, przedstawia się przynajmniej niektóre aspekty filozoficznego myślenia w kontekście teologii.

EN

The article addresses the issue of the relationship between philosophy and theology. The main point, being also the underlying idea of the whole argument, is a belief that philosophical knowledge enables us to appreciate the meaningfulness of almost every important doctrinal statement or every significant theologian. The following article attempts to prove the necessity and significance of philosophy for the better and deeper understanding of theology by pointing out philosophical ‘foundations’, e.i. ontological and epistemological bases of theological thinking and thinking in general. To demonstrate this importance, the article refers to one of the basic biblical and theological theses, namely “the world was created”, and, in view of it, presents through analysis some aspects of philosophical thinking in the context of theology.

20

Teológia ako veda o Bohu: historická a analogická alebo ahistorická a nelogická?

63%

Dolný J.

ACTA facultatis theologicae Universitatis Comenianae Bratislaviensis

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2023

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nr 2

93-99

EN

What is theology? What way of thinking does the study of theology presuppose? Is theology irreconcilable with the modern historical consciousness? Based on the lectures on theology in John Henry Newman's work The Idea of the University, we consider theology the science of God in the broader sense of the word, that is, in the sense of a systematic study. This science has a unique position in the system of sciences due to its specific subject, which is God. Theology is not ahistorical; its methods correspond to the conditions of human cognition, because it is the only way of cognition available to us as humans. It examines the truths about God that are based on historical Revelation. It is therefore a historical reflection on God based on God’s historical Revelation. The method of theology is at the same time analogical and spiritual, in the sense of investigating and learning the truths about God through the deeds, teachings and the mind of Jesus Christ.

SK

Čo je teológia? Aký spôsob myslenia predpokladá jej štúdium? Vylučuje sa teológia s moderným historickým vedomím? Vychádzajúc z prednášok o teológii v diele Johna Henryho Newmana Idea univerzity označujeme teológiu ako vedu o Bohu v širšom chápaní slova veda v zmysle systematického štúdia. Tejto vede patrí v systéme vied jedinečné postavenie vzhľadom na jej špecifický predmet, ktorým je Boh. Teológia nie je ahistorická, jej metódy zodpovedajú podmienkam ľudského poznania, lebo je to jediný spôsob poznávania, ktorý máme ako ľudia k dispozícii. Skúma pravdy o Bohu, ktoré sa zakladajú na historickom Zjavení. Je teda historickým uvažovaním o Bohu, ktoré sa zakladá na historickom Zjavení. Metóda teológie je zároveň analogická a duchovná, v zmysle skúmania a osvojovania si právd o Bohu sprostredkovanými skutkami, učením a mysľou Ježiša Krista.