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1

Řád lásky podle Bonaventury

100%

Machula T.

Studia theologica

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2018

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vol. 1

91-104

EN

One of the important questions concerning the theological virtue of charity is the order of charity. It is a simple problem of the succession in the expression of charity in relation to various people. It is obvious that we are obliged to love all people, but they have a different grade of perfection and dignity. It is also impossible to express our charity to all people in the same way and in the same intensity, because our time, strengths and means are limited. This is why the question of order in our expression of charity is so important. The beginning of our considerations on the order of charity deal with the celebrated verse from Gal 6:10, which explicitly provides a preference to people of the same religion. The idea of the order of charity was a standard part of various commentaries and tracts on the theological virtue of charity of the first Christian centuries. This paper is focused on a commentary on this question in the writings of a very important representative of High Medieval Scholasticism St. Bonaventure. His concept is continuously compared with some other important authors of this era, the Dominicans Albert the Great, Thomas Aquinas and the Franciscan John Duns Scotus.

2

Religious discourse and Philosophy Ibn Rusd and Thomas Aquinas

94%

Ellul J.

Poznańskie Studia Teologiczne

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2015

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issue 29

27-53

PL

Artykuł Josepha Ellula analizuje podobieństwa i różnice w filozoficznej refleksji Ibn Rusda i Tomasza z Akwinu. Według muzułmańskiego filozofa, o ile religia odnosiła się ludzi poprzez za- stosowane symbole, obrazy i prawa, o tyle filozofia ukazywała prawdę objawioną dzięki dowodze- niu. Dlatego usiłował on zachować harmonię między filozofią i religią, podkreślając zgodność re- ligii z wymogami racjonalnego dyskursu, co szczególnie uwidoczniło się w jego dyskusji nad wy- razową i alegoryczną interpretacją Koranu. Dla Tomasza z Akwinu prawda objawiona znajduje się poza rozumem, który nie może być do niej w opozycji. Wysiłek intelektualny pełni tutaj charakter służebny: mając na celu wyjaśnianie, potwierdzanie i obronę prawd wiary chrześcijańskiej. W związku z tym dowody powinny być sto- sowane w celu wykazania, że to, co przeciwnicy twierdzą na temat wiary chrześcijańskiej, jest fał- szywe. Mimo że sfera rozumu nie pokrywa się z domeną wiary, to w żaden sposób nie implikuje wzajemnego wykluczenia. Jak zauważa Akwinata, filozof rozważa stworzenia same w sobie, nato- miast wierzący postrzega je w ich odniesieniu do Boga. Refleksja Tomasza z Akwinu, ubogacona lekturą dzieł muzułmańskiego filozofa, umożliwiła mu spotkanie z reprezentantami religii niechrześcijańskich we wspólnym dążeniu do prawdy. Jego dzieła są świadectwem spotkania filozofii chrześcijańskiej oraz islamskiej inspirowanych zarówno przez perypatetyków i neoplatoników, jak i pośrednio przez muzułmańską myśl teologiczną.

EN

The article by Joseph Ellul OP analyses similarities and differences in the philosophical approach of Ibn Rušd and St. Thomas Aquinas. For the Muslim philosopher, religion appealed to the masses by applying symbols, imagery and laws, whereas philosophy arrived at the truths of revealed Law through demonstration. He goes to great lengths in order to establish the existence of harmony between philosophy and religion, but he appears to take it in the sense of conformity of religion to the requirements of rational discourse, particularly in his discussion of the literal and the allegorical interpretation of the Qur’ân. For Thomas Aquinas revealed truth, that is to say the truth of the Christian faith, lies beyond reason, but the latter cannot be opposed to the former, since what nature endows cannot be opposed to supernatural gift. The exercise of reason is instrumental in order to clarify, corroborate and defend the truths of the Christian faith. Consequently, reason should be applied in order to prove that what adversaries are stating about the Christian faith is false. Although the realm of reason is not coextensive with that of faith, this by no means should imply that they are mutually exclusive or contradictory. As Aquinas points out, the philosopher considers creatures as they are, whereas the believer views them in their relation to God. Aquinas’s intellectual investigations allowed him to bridge the divide that arose in encounters with members of non-Christian religions in the common pursuit of truth. His works are a living testimony to the encounter between Christian thought and Islamic philosophy inspired by both the Peripatetics and the Neoplatonists together with the indirect contribution of Muslim theological thought.

3

The Notion of "communis schola" in the Thought of Jean Gerson (1363–1429)

67%

Micali L.

Studia Ceranea

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2021

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vol. 11

633-651

EN

The article aims to analyze the meaning and the role of the notion of communis schola in the theological and ecclesiological thought of Jean Gerson (1363–1429), Chancellor of the University of Paris, schoolman influent in every intellectual debate of his time, and renowned spiritual advisor. Driven by a constant concern for the unity of the Church, Gerson is aware of the need to realize this unity first of all within the University environment, in order to avoid the circulation and the spread of heterodox or even heretical doctrines; his references to the concept of “common school”, in different textual contexts and with various shades of meaning, invest not only the doctrinal contents, but also the methodology, the moral attitudes, and the right theological models of the ideal master and of the ideal student of theology. The article also touches the way in which the Parisian chancellor deals with mysticism and mystical writers, using the concept of “common school” to define the borders and the terms in which it is possible to access the difficult and obscure field of the mystical theology.

4

MODERNISM AND THE GROWING CATHOLIC IDENTITY PROBLEM: THOMISTIC REFLECTIONS AND SOLUTIONS

51%

Erb H. M.

Studia Gilsoniana

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2015

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vol. 4

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issue 3

251-283

EN

Philosophical forces gathered in late nineteenth and early twentieth century Catholic Modernism have crystallized into theological views which permeate the antinomian atmosphere in the Church today, resulting in an ongoing Catholic identity problem, both within the Church and in relation to the world. In place of the perennial philosophy and its contemplative ideal, many now welcome the incoherence of broad philosophical and theological pluralism, while pastoral practice is infused with the fruits of pragmatism and the rhetoric of false dichotomies (justice/mercy, intellectual/pastoral, tradition/living faith, speculative truth/charity, for example). To reverse this anti-intellectual course, rehabilitation of Aquinas’s positions on the primacy of the speculative order and contemplative charism, his integration of natural, revealed and mystical wisdoms, and his sense of objective worship, is needed. A brief account of the robust role of philosophy in the Church’s mission and of Gilson’s nuanced position on the encounter of Thomism and Modernism supports this assertion.

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1 Poznańskie Studia Teologiczne

1 Studia Ceranea

1 Studia Gilsoniana

1 Studia theologica

1 Ellul J.

1 Erb H. M.

1 Machula T.

1 Micali L.

1 2021

1 2018

2 2015

Řád lásky podle Bonaventury

Religious discourse and Philosophy Ibn Rusd and Thomas Aquinas

The Notion of "communis schola" in the Thought of Jean Gerson (1363–1429)

MODERNISM AND THE GROWING CATHOLIC IDENTITY PROBLEM: THOMISTIC REFLECTIONS AND SOLUTIONS