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BÓG W FILOZOFII NADZIEI KS. JÓZEFA TISCHNERA

100%

KONKOL K.

Studia Gdańskie

2005-2006

issue 18-19

124-140

WSTĘP. 1. KRYTYKA BOGA TOMIZMU. 2. WEWNĘTRZNE ŻYCIE BOGA. 3. BÓG – PEŁNIA PRAWDY I DOBRA. 4. BÓG JAKO MIŁOŚĆ I JAKO ŚWIĘTOŚĆ „WŁASNOŚCIĄ” CZŁOWIEKA. 5. BÓG DZIAŁAJĄCY PRZEZ ŁASKĘ. ZAKOŃCZENIE

John Paul II in his encyclical Fides et ratio points out that one cannot contemplate God as the only and highest truth basing solely on the faith. For the faith deprived of reason is distorted, naive and incomplete. Thus, when talking about God, one has to refer to rational, strictly philosophical arguments. So philosophy as a scientific discipline is faced with an important task. Not only should it explain the mysteries of the world and the supernatural to the man, but also it should make the world meaningful. This task is all the more essential in view of the recent crisis of hope, which is strictly connected to the crisis of the faith. For where there is no faith, there is no hope either. When discussing the nature of God as seen in J. Tischner’s philosophy, one should begin with the criticism of the tomist vision of God in order to move on to different presentations of God’s nature. For sure, the inspiration for the Cracow philosopher’s dissertation was the Epiphany, but also the man himself, who often lost asks about his identity. Man cannot be understood without Christ – God incarnated. J. Tischner seems to show different nature of God so that the man can see what should be his way to completeness, which is God himself – the Absolute. These deliberations also make us think about how God creates the relationship with man.

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BÓG W FILOZOFII NADZIEI KS. JÓZEFA TISCHNERA