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1

Richarda L. Rubinsteina koncepcja “Czasu-Śmierci- Boga”

100%

Kornacka K.

Kwartalnik Filozoficzny

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2011

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vol. 39

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issue 1

157-170

EN

The idea of God acting in history became important in Jewish theology and philosophy after the Holocaust. Some Jewish thinkers tried to defend the ‘traditional’ God of the Covenant. Richard Rubenstein, however, denies the existence of a God who acts in history. Inspired by Protestant radical theology, he worked out a conception that may be called the theory of “the time of the death of God”. Yet Rubenstein does not deny the existence of God in general; he accepts and develops a kabbalistic idea of God as immanent in the world and in human beings. In Rubenstein’s theodicy the personal God of Judaism and Christianity is replaced by a cosmic power. The entire universe is seen as a multiplicity of manifestations of this divine power, and man is just one of these manifestations. Death – the death of children in Auschwitz, for instance – can be regarded as a form of liberation and is the final step toward “Holy Nothingness”.

2

Józefa Marii Bocheńskiego program studiów o Bogu

84%

Porwolik M.

Rocznik Tomistyczny

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2020

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vol. 1

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issue 9

335-354

EN

The Cracow Circle aimed at adapting the contemporary achievements of logic to the fields of Catholic philosophy and theology. The Circle was formed by J.M. Bocheński, J. Salamucha, J.F. Drewnowski, and B. Sobociński. The Circle was active in the 1930s. A special event in its history was the 3rd Polish Philosophical Congress in Cracow in 1936. During that Congress a special meeting for representatives of Christian philosophy was organized in order to discuss the relationship between Catholic thought and contemporary logic. Father Bocheński returned to the ideas of the Circle in his article, Die fünf Wege, where he analyzed the quinque viae. A revised and extended version of that work became part of his book, Gottes Dasein und Wesen. Logische Studien zur Summa Theolgiae I, qq. 2-11. In that book, Father Bocheński discusses the subsequent questions from the Summa Theologiae and analyzes Kant’s critical commentary against the cosmological argument The first chapter of that volume is titled Program of Studies on God. The text structures the research studies presented in the book, but additionally, it points to other research goals. The aim of the present paper is to present Father Bocheński’s program of studies on God, showing those postulates of the program that were realized by their author and their relationship with the scientific goals of the Cracow Circle.

3

Człowiek jako capax Dei w ujęciu Z. J. Zdybickiej

84%

Wójtowicz A.

Studia Gilsoniana

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2017

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vol. 6

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issue 2

249-267

EN

Is man capax Dei? Zofia J. Zdybicka answers this question drawing on the entire tradition of classical philosophy which culminates in St. Thomas Aquinas. She considers the problem from the perspective of: (1) man who transcends the precariousness of human nature by his specific capabilities (intellectual knowing, loving, ability to freedom and religion); (2) faculties of the human soul (reason and will) which condition man’s disposition to knowing and loving God; (3) the metaphisical necessity for God to exist as the Supreme Truth and Good. The article concludes with threefold thesis. First, man is capax Dei because—within his capabilities which make him go beyond the entire world of beings (cosmos)—he is open to the Supreme Truth and Supreme Good. Secondly, man is capax Dei because—through his soul’s faculties fittingly developed (recta ratio and recta voluntas)—he can succeed in cognizing and loving God. Thirdly, man is capax Dei because God (the Supreme Truth and Good)—as proven by St. Thomas Aquinas in his Forth Way in particular—really exists.

4

Od ateizmu do teizmu poprzez krytykę „pięciu dróg” św. Tomasza w świetle myśli Antony’ego Flewa

83%

Mrówka A.

Annales Missiologici Posnanienses

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2020

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vol. 1

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issue 25

85-102

EN

Atheism and theism have been seen rather as contradictory points of view, without the possibility to enter into dialogue. In 1966 Antony Flew published a book entitled God and Philosphy, a key work, in which the author criticised theism and later – the logical justifi cation of atheism. He took up a constructive criticism of the Five Ways of St Thomas Aquinas. Flew achieved his goal, because he provoked theists to revise their views and ways of formulating theological arguments. Finally, Antony Flew considered again his own attitude and thanks to conducted debates and discussion with theists, he came to the conclusion that God exists. Antony Flew spent almost his whole life on a quest to fi nd the truth. He could be a positive example of an open-minded philosopher, because only such a person is able to contribute to an open a dialogue between atheism and theism.

5

Moralność jako erzac duchowości. Filozoficzne uwagi na temat współczesnej teologii

67%

Świeżyński A.

Studia Philosophiae Christianae

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2020

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vol. 56

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issue 4

293-314

EN

The question about the methodological and epistemological status of the image of God in contemporary theology is soon to be posed in the socio-religious light of contemporarysociety. Departure from institutionally practiced religious faith is often seen as an image of God (and the relationship between God and man), which is becoming less and less acceptable to modern man. It is not only a matter of human disagreement motivated by an anti-religious attitude, but above all the influence of its distortion in contemporary theological, homiletic and catechetical transmission. This image, first created in theology, considerably increases the already heavy burden in relation to the moral obligation of man, and thus is largely impoverished by elements derived from his existential and spiritual experience. Recovering a more adequate image of God requires a thorough philosophical reflection on theology and the reconstruction of this image on the basis of an in-depth reference to the content, and the simultaneous linking them with the current religious experience that manifests itself in his existence. -------------- Received: 20/09/2020. Reviewed: 09/11/2020. Accepted: 20/11/2020

PL

Pytanie o metodologiczny i teoriopoznawczy status obrazu Boga we współczesnej teologii jest jednym z najważniejszych, jakie należy postawić w świetle przemian społeczno-religijnych, następujących we współczesnym społeczeństwie. Odchodzenie od instytucjonalnie praktykowanej wiary religijnej jest bowiem często spowodowane obrazem Boga (i relacji między Bogiem a człowiekiem), który dla współczesnego człowieka staje się coraz mniej możliwy do zaakceptowania. Nie jest to jedynie kwestia ludzkiej niezgody, motywowanej postawą antyreligijną, lecz przede wszystkim skutek zniekształcenia go we współczesnym przekazie teologicznym, homiletycznym i katechetycznym. Obraz ten, kreowany najpierw w teologii, został nadmiernie obciążony elementami, nawiązującymi do powinności moralnej człowieka, a jednocześnie w znacznym stopniu zubożony o elementy wywodzące się z jego doświadczenia egzystencjalno-duchowego. Odzyskanie bardziej adekwatnego obrazu Boga wymaga wnikliwego namysłu filozoficznego nad samą teologią oraz zrekonstruowania tego obrazu na podstawie pogłębionego odniesienia do treści biblijnych, wraz z jednoczesnym powiązaniem ich z aktualnym doświadczeniem religijnym człowieka, ujawniającym się w jego egzystencji. -------------- Zgłoszono: 20/09/2020. Zrecenzowano: 09/11/2020. Zaakceptowano do publikacji: 20/11/2020

6

Tomasza z Akwinu koncepcja stworzenia jako metafizyczna teoria pochodzenia bytu przygodnego

67%

Stolarski G.

Teologiczne Studia Siedleckie

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2014

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issue XI/11

211-229

EN

This paper presents Thomas Aquinas’ concept of creation as a metaphysical theory of the origin of being. The concept of creation was investigated mostly as a theological problem but in Aquinas’ thought (also when it is used in the theological context of his works) it is understood as a metaphysical explanation of existence and plurality of contingent beings. Creation is a way of explanation how the First Cause acts and how this action results in the existence of numerous accidental beings. Creation is not a natural transformation or a production of something on the basis of the previous elements. It is a “production” in being (productio in esse) with no previous conditions (creatio ex nihilo). The formal end of the creative action is the act of existence (ipsum esse) of accidental beings. The creation of accidental beings generates mutual relations of the Creator and the cre-ated beings.

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1 Annales Missiologici Posnanienses

1 Kwartalnik Filozoficzny

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1 Studia Gilsoniana

1 Studia Philosophiae Christianae

1 Teologiczne Studia Siedleckie

1 Kornacka K.

1 Mrówka A.

1 Porwolik M.

1 Stolarski G.

1 Wójtowicz A.

1 Świeżyński A.

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Richarda L. Rubinsteina koncepcja “Czasu-Śmierci- Boga”

Józefa Marii Bocheńskiego program studiów o Bogu

Człowiek jako capax Dei w ujęciu Z. J. Zdybickiej

Od ateizmu do teizmu poprzez krytykę „pięciu dróg” św. Tomasza w świetle myśli Antony’ego Flewa

Moralność jako erzac duchowości. Filozoficzne uwagi na temat współczesnej teologii

Tomasza z Akwinu koncepcja stworzenia jako metafizyczna teoria pochodzenia bytu przygodnego