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Bóg i „śmierć Boga” w pisarstwie Tomasza Mertona

100%
Grzybowski W.
Nurt SVD
|
2018
|
issue 2
262-277
PL
Amerykański trapista i pisarz religijny Tomasz Merton jest autorem Siedmiopiętrowej góry, Posiewu kontemplacji, Wspinaczki ku prawdzie, Nowego człowieka oraz wielu innych pozycji z dziedziny duchowości. Jest on również dociekliwym myślicielem, który porównuje filozofię scholastyczną ze współczesnym egzystencjalizmem. W Domniemaniach współwinnego świadka podejmuje polemikę z Heideggerowską koncepcją śmierci. Merton rozpatruje to zagadnienie z punktu widzenia chrześcijańskiej aksjologii. Czymś nielogicznym jest dla niego dogmat egzystencjalizmu: idea „śmierci Boga”. Całą jego twórczość spina polemika z anglikańskim teologiem, zainspirowanym filozofią Fryderyka Nietzschego, Thomasem Altizerem. Merton pokazuje tu, w jaki sposób teologia bazująca na Objawieniu oraz teologia naturalna są nośnikami poznania egzystencjalnego, w sensie scholastycznym jako rozpoznanie Istnienia. Z niego wynika świadomość dobra moralnego jako uczestnictwa w istnieniu Boga, Dawcy dobra. W świetle tego poznania koncepcja „śmierci Boga” jest czymś nieprawdopodobnym.
EN
Thomas Merton, the American Trappist monk and religious writer, is the author of The Seven Storey Mountain, Seeds of Contemplation, The Ascent to Truth, the New Man and many other works in the field of spirituality. He is also an analytical thinker comparing scholastic philosophy with modern existentialism. In Conjectures of a guilty bystander he takes up a polemic with the Heideggerian concept of death. Merton examines this issue from the point of view of Christian axiology. The dogma of existentialism is something illogical to him: the idea of “the death of God”. His entire work is linked to a polemic with Thomas Altizer, an Anglican theologian inspired by the philosophy of Fryderyk Nietzsche. Merton shows how theology of Revelation and natural theology are carriers of existential cognition, in the scholastic sense as the recognition of Existence. From it comes the awareness of moral goodness as participation in the existence of God, the giver of good. In the light of this recognition, the concept of “God’s death” is something unlikely.
2
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Duchowość zakonna według adhortacji Jana Pawła II Redemptionis donum

100%
Sobczyk A. J.
Studia Redemptorystowskie
|
2013
|
issue 11
261-273
EN
To sum up, it is possible to notice that John Paul II can see the base of the monastic spirituality in appointing the human to the excellence. He is showing, in accordance with the conciliar learning, that it is a privileged, although not only way of the aspiration of the human to the holiness. Th e Pope is taking hold of the being of the monastic spirituality in the alliance of the love of the consecrated person with the Christ and in the participation in his cachexia. Next amongst means of implementation filling evangelical advice up and loves of the Church are giving to the monastic spirituality. The task is recommending it to fill up through the bearing witness into everyday lives and the apostolate. In this way an excellent certain template forms the sketch and the manner of analysis of the research spirituality of individual monastic institutes their in compliance with the faithfulness for charismata and indications of founders.
3
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Rozum wobec wiary – współczesna pokusa gnostycyzmu

88%
Tatar M.
Warszawskie Studia Teologiczne
|
2019
|
vol. 32
|
issue 1
6-24
EN
The Pope Francis in his Apostolic exhortation Gaudete et exultate points to two serious modern threats: Pelagianism and Gnosticism. Historical analysis of Gnosticism reveals a dangerous tendency towards rationalism. It also results, as Cardinal J. Ratzinger points, from the relativization of truth. The rejection of God in modern civilization must give rise to human concentration on oneself. This means that contemporary Gnosticism wants to lead to self-salvation, which means that it closes man in subjectivism and the intellectual ability to rise above the mystery of Jesus Christ. Analysis of the teaching of St. Thomas Aquinas and St. John Paul II indicates the consistency of faith and reason. At the same time, we note the limitations of human cognition and understanding resulting from its nature. God’s truths are rational but beyond human capabilities, and therefore the faith can’t be reduced to the rationalist category. St. John of the Cross states thatthis crossing of the border takes place in cognition through love.
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