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Racjonalny charakter wiary według św. Augustyna

100%
Kaczmarek T.
Vox Patrum
|
2014
|
vol. 61
427-440
EN
According to St. Augustine Faith and Reason are intertwined, overlapping each other, but without excluding each other. In this way the faith is perme­ated by the intellect and it is founded on the authority of the reason, that is essential for in-depth „knowledge”. On the other hand, „knowledge” – rea­son is irreplaceable to „believe”. In such a context two very characteristic of our author’s statements can be seen: Crede ut intelligas, and intellige ut credas! The call of the blessed of Hippo: Intellectum valde ama! can also be included in it. It is a meaningful fact that there is not known a single case in which the Augustinism would split up the reason with the faith. An absolute Christocentrism of Augustine is present in the background of the discussion about the faith and the reason: speculation is not a goal in itself, but it only serves to get closer to the mystery of God and the mystery of a man in Christ. The reason and the faith (the authority) are two factors of getting to know the truth. One can speak of a kind of gnoseological dualism. The faith is the ac­ceptance of the truth because of the authority of the witness. Knowledge leads to the possible conclusions and the faith gives certainty and consistency.
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Wnioskowanie logiczne jako uzasadnienie w akcie wiary

84%
Krzos B.
Roczniki Teologii Dogmatycznej
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2011
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vol. 3(58)
163-185
EN
Reasoning is one of the most important activities of intellect. Reasoning itself can be also a justification of human beliefs. It is connected one to another with process of acteptation of propositions as true ones. Thus it plays a role both in sciences and common thinking as well. That is why a justification is also needed as a support in domain of faith and of religious knowledge. The logical analysis of single act of faith is the content of this paper which main purpose is to point at the premisses which reasonelbe human intellect can accept revealed propositions as true ones with. To attain our delibarate purposes we present in turn two propositions from Holy Gospel according to Mark 2, 5. 10. Next, we are to reconstruct the logical arguments which brings to us demanded propositions as their conclusions, appearing as results of process based on implication. Next we are to examine the truth value of obtained premisses to show the rights which allow us to accept the revealed propositions which we are thinking about. In the same time we touch another topic. It is all about free human will and its decision which helps us to justify the propositions coming from Divine Revelation. In first part of this paper we find out something about reasoning in act of faith and we look closer on three concepts of reasonable faith. In second part we are going to lead an argument founded on two phrases from st. Mark's Gospel. By examining the argument step by step we will precise a way which revealed proposition is accepted on. In third part we figure out a few general conclusions about human free will which decision takes finally place in act of faith. An act of free will doesn't belong to human's intellectual activity so that it can be brought about by some influence from „outside”. Durring logical analysis of reasoning present in act of faith, we came up against moment for act of will. The act of will can be caused by the testimony of community of faith which The Revelation is bequeathed in. However obviously is that non every act of faith can be adequately translated into logical language but reconstruction and analysis put into practice wherever it could be applied, help us to understand complexity of act of faith and plurality of factors which it is built of. Even that reasonning is to be only one of them we need it as reasonable beeings and even more, we must angage our reason in our faith as far and deeply as it is possible.
3
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Źródła Nowego Ateizmu. Rys systematyczno-historyczny

84%
Rysak K.
Teologiczne Studia Siedleckie
|
2023
|
issue Teologiczne Studia Siedleckie XX
199-239
PL
Nowy Ateizm jest jedną z najbardziej dyskutowanych odmian współczesnego ateizmu. Nurt narodził się po serii terrorystycznych ataków z początków XXI wieku, które były motywowane religijnie. Richard Dawkins, Sam Harris, Daniel Dennett i Christopher Hitchens, wpływowi myśliciele, dotychczas niechętni religii, stali się agresywnymi oskarżycielami religii i propagatorami ateizmu. W niniejszym artykule chcemy zwrócić uwagę na obecność w Nowym Ateizmie idei takich jak: naturalizm i panteizm, scjentyzm, sceptycyzm i antyagnostycyzm, krytyka teizmu, krytyka religii, sekularyzm i humanistyczny ateizm. Elementy te pojawiają się na różnych etapach historii filozofii, historii religii i historii ateizmu, niemniej jednak w Nowym Ateizmie zyskują nową postać. Choć ruch Nowego Ateizmu spotkał się z ogromną krytyką, to jednak jego idee zaczęły oddziaływać na społeczeństwo. Co ciekawe, wpłynęło to pozytywnie na rozwój nowej apologetyki.
EN
New Atheism is one of the most debated forms of contemporary atheism. This movement emerged in the wake of a series of terrorist attacks in the early 21st century that were religiously motivated. Influential thinkers like Richard Dawkins, Sam Harris, Daniel Dennett, and Christopher Hitchens, who were previously critical of religion, became aggressive accusers of religion and advocates for atheism. In this article, we aim to highlight the presence in New Atheism of ideas such as naturalism and pantheism, scientism, skepticism and anti-agnosticism, secularism and humanist atheism, the critique of theism, and the critique of religion. These elements have appeared at various stages in the history of philosophy, the history of religion, and the history of atheism; however, in New Atheism, they take on a new form. Despite facing considerable criticism, the New Atheism movement has had an impact on society. Interestingly, this has positively influenced the development of new apologetics.
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Tam otwiera się niebo. Maryjny wymiar teologii i sztuki chrześcijańskiego życia według Josepha Ratzingera - Benedykta XVI

67%
Szymik J.
Teologia w Polsce
|
2014
|
vol. 8
|
issue 2
43-58
XX
Jest więc dokładnie odwrotnie, niż chcieliby „postępowi” reformatorzy teologii, tkwiący korzeniami w latach 60. ubiegłegomwieku i uzależnieni mentalnie od ducha tamtego czasu: „tam gdzie, jest Maryja”, tam jest pełna prawda o Bogu, Chrystusie i człowieku, „tam jest pierwotny obraz całkowitego poświęcenia się i naśladowania Chrystusa”, tam też „jest zielonoświątkowe tchnienie Ducha Świętego, tam jest początek i prawdziwa odnowa” – przypomniał Benedykt XVI.
EN
J. Ratzinger – Benedict XVI convinces about an essential role Mariology plays for Christian theology, spirituality and existence. In reply to academic tendencies to marginalize Mariology, among others, because of the shape it takes in folk piety, he shows analogy between Maria-Christ-Church relationship and Mariology-Christology-Ecclesiology relationship. Starting from specific biblical, redemptive events, in which Maria participated through Grace and in which she committed herself voluntarily, he proves that Mariology protects the height of faith, Bible integrity, essence of the Church, true good of men, as a man and a woman, over the centuries – since the times of first doctrinal disputes until the most contemporary civilisation and theological dilemmas. Catholic faith and piety owe the balance between rationality and feelings to Maria and Her heart constitutes the very centre of Ratzinger’s Mariology. Hence learning Maria’s feelings – Her pure cordiality – is a Christian way, on which blessing from the Sermon on the Mount and its promise: looking at God, come true.
5
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Tam otwiera się niebo. Maryjny wymiar teologii i sztuki chrześcijańskiego życia według Josepha Ratzingera − Benedykta XVI

67%
Szymik J.
Teologia w Polsce
|
2014
|
vol. 8
|
issue 2
43-58
EN
J. Ratzinger – Benedict XVI convinces about an essential role Mariology plays for Christian theology, spirituality and existence. In reply to academic tendencies to marginalize Mariology, among others, because of the shape it takes in folk piety, he shows analogy between Maria-Christ-Church relationship and Mariology-Christology-Ecclesiology relationship. Starting from specific biblical, redemptive events, in which Maria participated through Grace and in which she committed herself voluntarily, he proves that Mariology protects the height of faith, Bible integrity, essence of the Church, true good of men, as a man and a woman, over the centuries – since the times of first doctrinal disputes until the most contemporary civilisation and theological dilemmas. Catholic faith and piety owe the balance between rationality and feelings to Maria and Her heart constitutes the very centre of Ratzinger’s Mariology. Hence learning Maria’s feelings – Her pure cordiality – is a Christian way, on which blessing from the Sermon on the Mount and its promise: looking at God, come true.
PL
Jest więc dokładnie odwrotnie, niż chcieliby „postępowi” reformatorzy teologii, tkwiący korzeniami w latach 60. ubiegłego wieku i uzależnieni mentalnie od ducha tamtego czasu: „tam gdzie, jest Maryja”, tam jest pełna prawda o Bogu, Chrystusie i człowieku, „tam jest pierwotny obraz całkowitego poświęcenia się i naśladowania Chrystusa”, tam też „jest zielonoświątkowe tchnienie Ducha Świętego, tam jest początek i prawdziwa odnowa” – przypomniał Benedykt XVI.
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