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2017 | 6 | 1 | 85-96
Article title

Contemplation: If It Makes for Peace, Why Not for Christian Witness Too?

Content
Title variants
Languages of publication
EN
Abstracts
EN
The author attempts to answer the following question: Why does Christian witness need contemplation? He claims that Christian witness needs contemplation, because contemplation reveals the truth about the nature of reality; it is this truth which is one of the factors that constitute the foundation of Christian faith. In a sense, contemplation is analogical to mysticism: as mystical visions make Christian belief grounded on the immediate experience of (meeting with) the Truth, so the contemplation of the creatures makes Christian belief based on the indirect experience of the Truth (i.e., the meeting with the traces left by the Creator in the world).
Year
Volume
6
Issue
1
Pages
85-96
Physical description
Dates
published
2017-03-30
Contributors
  • Adler–Aquinas Institute, Manitou Springs, CO, USA
References
  • Austenfeld, Thomas. “Josef Pieper’s Contemplative Assent to the World.” Modern Age 42:4 (Fall 2000): 372–382.
  • Garrigou-Lagrange, Reginald, O.P. Christian Perfection and Contemplation According to St. Thomas Aquinas and St. John of the Cross. Trans. Sister M. Timothea Doyle, O.P. St. Louis, MO., & London, W.C.: B. Herder Book CO., 1937.
  • Głuszak, Tomasz. “Rola i zadania chrześcijan w procesie budowania etosu Europy [The Role and Tasks of Christians in the Process of Building the Ethos of Europe].” Społeczeństwo 14:3 (2004): 527–537.
  • Hundert, E. J. “Augustine and the Sources of the Divided Self.” Political Theory 20: 1 (1992): 86–104.
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  • Johnson, F. Ernest. “Do Churches Exert Significant Influence on Public Morality?” Annals of the American Academy of Political and Social Science 280 (1952): 125–132.
  • Majewski, Mieczysław. Katechezapermanentna [The Permanent Catechesis]. Kraków 1989.
  • Mannisto, Jessie L. “Restoring Contemplation: How Disconnecting Bolsters the Knowledge Economy.” OITP Perspectives 2 (March 2012): 1–12.
  • Milosz, Czeslaw. The Captive Mind. Trans. Jane Zielonko. New York: Vintage Books, 1955.
  • Paul VI. Evangelii nuntiandi. Rome, Dec 8, 1975.
  • Pieper, Josef. Happiness and Contemplation. Trans. Richard and Clara Winston. South Bend, Indiana: St. Augustine’s Press, 1998.
  • Russell, Bertrand. Mysticism and Logic and Other Essays. London: George Allen & Unwin LTD, 1917.
  • Struk, Alexander. “The Hermeneutics of Testimony: Ricoeur and an LDS Perspective.” Aporia 19: 1 (2009): 45–57.
  • Tarasiewicz, Pawel. “Between Politics And Religion—In Search of the Golden Mean.” Trans. Jan R. Kobylecki. Studia Gilsoniana 1 (2012): 117–131.
  • Tarasiewicz, Pawel. “State vs. God: On an Atheistic Implication of European Statism.”Studia Gilsoniana 4: 3 (2015): 333–342.
  • The Activist’s Ally. Contemplative Tools for Social Change. Northampton, MA: The Center for Contemplative Mind in Society, 2011.
  • Wallace, B. Alan. Contemplative Science: Where Buddhism and Neuroscience Converge. New York: Columbia University Press, 2007.
  • Plato. The Republic. Trans. Benjamin Jowett. Available at: https://www.gutenberg.org/
  • St. Thomas Aquinas, Summa Theologica. Available at: http://www.sacred-texts.com/chr/aquinas/summa/sum003.htm.
  • Sullivan, Daniel J. An Introduction to Philosophy: Perennial Principles of the Classical Realist Tradition. Charlotte, NC: TAN Books, 1992. Available at: https://books.google.pl/.
Document Type
Publication order reference
Identifiers
ISSN
2300-0066
YADDA identifier
bwmeta1.element.desklight-474c7d25-2616-4580-b9cb-a0f58ef414e7
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