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1
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Świętego Tomasza z Akwinu możliwy dialog z „nowym ateizmem”

100%
Pałubicki Ł.
Studia Ełckie
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2013
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vol. 15
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issue 3
279-289
EN
The author considers a possible dialogue between Saint Thomas Aquinas and representatives of the New Atheism. His interest focuses on the controversy about the existence of God. The paper is divided into three parts. In the first part the author presents main claims of the doctrine of the New Atheism. In the sec-ond he shows different conceptions of mind (reason) and rationality. In the last he presents Saint Thomas’ conception of rationality based on his metaphysical system. Undertaken considerations lead to a conclusion that the correct concep-tion of mind (reason) is a possible starting point in possible discussion with the New Atheism.
2

Polskie tłumaczenia hymnu św. Tomasza z Akwinu Adoro te devote w katolickich śpiewnikach

88%
Garnczarski S.
Studia Pastoralne
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2018
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vol. 14
192-211
EN
The origin of the Eucharistic hymns, including Adoro te devote of Saint Thomas Aquinas was the fruit of the Eucharistic devotion developed in the Middle Ages, which was manifested by the desire to see the Host and the establishment of the Feast of Corpus Christi. Research on the original anthem in Latin has collected three of its versions: Adoro te deuote, latens ueritas; Adoro te devote, latens Deitas; Adoro these supplex latens Deitas. It seems, however, that most of translations have Adoro te devote, latens Deitas as a model. Author of the study found 7 versions of the translations of this hymn. They are preserved in collections of varying provenance, both temporal and territorial.Translations generally differ in the size of the verses. Are used texts included 11-, 12- and 13-syllable. The stanzas are 4-line, with female rhymes, perfect and contiguous: aabb. The number of versions of the hymn Adoro te devote in Polish translation testifies to the great popularity of this hymn among the faithful.
3
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Od fenomenologii do tomizmu? O intelektualnej drodze Edyty Stein do Świętego Tomasza

63%
Pałubicki Ł.
Studia Pelplińskie
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2020
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vol. 54
197-211
EN
The article shows the connection and similarities between Edith Stein and Saint Thomas Aquinas. The main issue of the considerations is: if we can talk about an intellectual way from Edith Stein to Saint Thomas Aquinas? The analysis have shown that Edith Stein was a person who was looking for the Truth in all her life. On this journey to the Truth we can distinguish 3 basic stages: phenomenological, christian and mystical. Saint Thomas plays fundamental role in the second stage. This Jewish thinker translated the work of Aquinas and conformed his way of thinking with Husserl’s phenomenology. The meeting with phenomenology and Thomism resulted in her decision of life in Carmelite order and analysis of mysticism. 
PL
Artykuł pokazuje powiązania i podobieństwa między myślą Edyty Stein i świętego Tomasza z Akwinu. Główny problem sformułowany został w sposób następujący: czy możemy mówić o intelektualnej drodze Edyty Stein do świętego Tomasza z Akwinu? Analizy pokazały, że Edyta Stein była osobą poszukującą prawdy w całym swoim życiu  a na tej drodze ku prawdzie istotne miejsce zajmuje święty Tomasz. Droga ta posiada trzy główne fazy: fenomenologiczną, chrześcijańską i mistyczną. Do spotkania ze świętym Tomaszem dochodzi w czasie „fazy chrześcijańskiej”. Żydowską myślicielka tłumaczyła dzieła Akwinaty, porównywał jego system z rozważaniami Husserla i sama twórczo komentowała analizy Doktora Anielskiego. Spotkanie z fenomenologią i tomizmem doprowadziło Edytę Stein do decyzji wstąpienia do klasztoru karmelitańskiego i analiz doświadczenia mistycznego.
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Bezpośrednie wykorzystanie prawa rzymskiego w tzw. Traktacie o prawie (S.Th. I–II, qq. 90–97) św. Tomasza z Akwinu

63%
Korporowicz Ł.
Studia Prawno-Ekonomiczne
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2017
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vol. 102
37-51
PL
W artykule rozpatrywany jest problem sposobów wykorzystania autorytetu prawa rzymskiego przez św. Tomasza z Akwinu w tzw. Traktacie o prawie. Wpierw wskazano na sposób wprowadzenia rzymskiej argumentacji do korpusu tekstu (pojęcia iurisperitus, legisperitus) oraz na rodzaj powoływanych źródeł. W dalszej części artykułu omówiono poszczególne przypadki bezpośredniego odwołania się Akwinaty do myśli starożytnych prawników.
EN
The article investigates the problem of the modes of referring to the authority of Roman law by Saint Thomas Aquinas in the so-called Treatise on Law. At first the method of bringing in the Roman argumentation into the body of the text and types of the recalled sources were pointed out. In the further part of the article the particular examples of the direct citation of the ancient lawyers’ thought were discussed.
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Pośrednie wykorzystanie prawa rzymskiego w tzw. Traktacie o prawie (S. Th. I–II, qq. 90–97) św. Tomasza z Akwinu

63%
Korporowicz Ł. J.
Studia Prawno-Ekonomiczne
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2017
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vol. 103
61-75
PL
Przedmiotem artykułu jest zagadnienie pośredniego wykorzystania prawa rzymskiego przez św. Tomasza w tzw. Traktacie o prawie. Pomimo iż Akwinata odwoływał się do autorytetu wielu autorów starożytnych – tak pogańskich, jak i chrześcijańskich – to jedynie w pismach św. Izydora z Sewilli odnaleźć można wpływ myśli prawników rzymskich.
EN
The article concerns the issue of indirect use of the Roman law by Saint Thomas in so-called Treatise on Law. Although Aquinas mentioned the authority of numerous ancient authors – both pagan and Christian – the influence of Roman lawyers’ thought can be found just in the references to the writings of Saint Isidore of Seville.
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Wpływ wcielenia Słowa na rozumienie wszechmocy Boga w ujęciu św. Tomasza z Akwinu

63%
Ćwik K.
Rocznik Tomistyczny
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2017
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vol. 6
47-57
EN
The issue of the omnipotence of God can provoke some difficulties of interpretation, especially in comparison with the fact of omnipotence of human nature of the Second Person of the Divine. These difficulties raise the following question: if God, who is pure act and infinite being, having become man is still all-powerful, was His power limited by the limited human nature? Whether the adoption of human nature of Christ led to the adoption of weakness of the flesh and the soul? If the answer would be affirmative, then Christ is not limitless. If the answer is in the negative, His suffering on the cross, would not be real. Does the fact that the Incarnation of the Word took place not in the nature, but in the person does not mean that each of the two natures preserved what is proper? The article is an attempt to reconstruct Thomas’ response to these questions. This eminent thinker who in depth tried to understand God, both from a theological perspective and philosophical alloed integrally combine these apparent contradictions to simultaneously show strong arguments in favor of preserving the unity of God.
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Praktyczny wymiar poznania samego siebie w ujęciu Tomasza z Akwinu

63%
Płotka M.
Rocznik Tomistyczny
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2014
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vol. 3
61-74
EN
Theory of self-cognition in Thomas Aquinas’ account is frequently presented as a reflexio theory, which describes intellectual move toward intellect’s own cognitive acts. The object of such a self-knowledge is intellect itself and in result “self” is identified with knower. However, reflexio theory is only part of doctrine of self-cognition in Aquinas’ philosophy. Inasmuch as soul is able to cognize its intellectual acts, it is also able to know its activities and associated ends and desires. Therefore, the aim of the article is to present the concept of self-cognition in the practical dimension. The main thesis of the article is the claim that self-knowledge is the necessary condition of free and rational human activities.
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Bóg i „śmierć Boga” w pisarstwie Tomasza Mertona

51%
Grzybowski W.
Nurt SVD
|
2018
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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.
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Stosunek cnót do uczuć w filozofii św. Tomasza z Akwinu, na przykładzie cnoty męstwa

51%
Kozerski S.
Rocznik Tomistyczny
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2014
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vol. 3
99-112
EN
The article focuses on the problem of relation between human feelings and habits. It shows their mutual relations in general, and it illustrates them on a example of fortitude and related feelings. The example of fortitude shows how essential is development of virtues in the context of moral life. Virtues allow to surrender appetite and temper to the dominion of reason and will. The lack of habituation of reason and will, in the context of exercising power of reason and will, condemns a man to immoral life, which is guided by passions. In the same time, it is great limitation of man, because impossibility of applying reason and will in action reduces man to animal which is guided by instincts and feelings.
10
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Theology for Nones: Helping People Find God in a Secular Age

45%
Delfino R. A., Gniadek A.
Studia Gilsoniana
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2017
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vol. 6
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issue 1
31-46
EN
One-third of all adults under the age of thirty in the United States of America are ‘nones’. Nones include atheists, agnostics, and those who answer “nothing in particular” to religious survey questions. In this article the authors examine the rise of the nones, drawing upon the work of Mary Eberstadt, Charles Taylor, and Joseph Bottum. We classify the nones into three groups: naturalists, transcendent spiritualists, and non-transcendent spiritualists. After discussing various challenges for evangelization among the nones, we propose some ideas to address these challenges. Here we draw upon the work of Saint Thomas Aquinas, Jacques Maritain, and Mariano Artigas. Finally, we discuss some cultural concerns and problems that would probably result if the rise of the nones is left unaddressed.
11
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Resistenza e resilienza in Cipriano di Cartagine e Gregorio di Nazianzo

38%
Accorinti D.
Vox Patrum
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2022
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vol. 83
109-140
EN
As Clemens Sedmak and Małgorzata Bogaczyk-Vormayr point out in their introduction to Patristik und Resilienz (Berlin 2012), human resilience must be understood as the ability to change oneself in response to a crisis, and not to return to a starting point (Einleitung, 3). After an introductory part on the different meanings and aspects of resilience, this paper discusses some texts by Cyprian of Carthage (De mortalitate, Ad Demetrianum, De bono patientiae, De dominica oratione) and Gregory of Nazianzus (Or. 26, Ep. 223, 30-36, 92) that may be of some interest for the current discussion on resilience. Indeed, starting from the same eschatological perspective, both authors seem to share a dynamic notion of resilience, which is not a mere endurance of the adversity, but the ability to transform a negative situation into an existential resource.  
IT
Come sottolineano Clemens Sedmak e Małgorzata Bogaczyk-Vormayr nella loro introduzione a Patristik und Resilienz (Berlin 2012), la resilienza umana deve essere intesa come la capacità di cambiare sé stessi in risposta a una crisi, non già di tornare a un punto di partenza (Einleitung, 3). Dopo una parte introduttiva sui diversi significati e aspetti della resilienza, questo articolo discute alcuni testi di Cipriano di Cartagine (De mortalitate, AdDemetrianum, De bono patientiae, De dominica oratione) e Gregorio di Nazianzo (Or. 26, Ep. 223, 30-36, 92) che possono essere di qualche interesse per l’attuale discussione sulla resilienza. Entrambi gli autori, infatti, partendo dalla medesima prospettiva escatologica, sembrano condividere una dinamica nozione di resilienza, che non è una mera sopportazione delle avversità, ma la capacità di trasformare una situazione negativa in unarisorsa esistenziale.  
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