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1

On Religious Opinions of Tadeusz Kotarbinski

100%
Miller D.
Przegląd Filozoficzny. Nowa Seria
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2006
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vol. 15
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issue 1(57)
133-137
EN
The authoress provides a review of opinions on faith and religion as expressed by Kotarbinski throughout his life. The early views are marked by respect for the moral import of Catholicism and a strong conviction that church metaphysics is a fiction. In later years Kotarbinski makes a plea for creating elementary schools that offer no religious instruction, for clear separation of religious training from the teaching of scientific topics, for elimination from academic curricula any forms of thought purporting that prayer can change the course of events in nature. Some of his remarks would be considered politically incorrect today, like his quip that a European should not imitate a savage who uses his drums to stop the eclipse of the sun by the moon.
2
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Pojem pistis ve Stromatech Klementa Alexandrijského

100%
Černušková V.
Studia theologica
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2005
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vol. 7
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issue 1
1-13
EN
The article discusses the concept of pistis as used by Clement of Alexandria. According to this author, human pistis (faith and faithfulness) has two stages: 1) voluntary hearing of God's 'voice' and assent with it, and 2) intellectual grasp and practical realization of the believed message. This human pistis is at the same time fully dependent on the divine pistis: on trustworthiness and plausibility that attracts human belief, and on faithfulness that enables recognizing love as the peak and aim of human pistis.
3

Dialog zbawienia w kontekście Roku Wiary

100%
Turowski W.
Rocznik Teologii Katolickiej
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2012
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vol. 11
79-92
EN
A dialogue of salvation the Church has today aims not only at interpersonal contacts to know each other, people’s wishes and views. It is something more, because it bears the features of the unity and dialogue within the Holy Trinity. For those who believe, Jesus is the image of such a dialogue. His person much af ects the quality of dif erent dialogues the world is having nowadays. Today Christianity and the person of Jesus Christ are pushed on to the sidelines and belittled, and even fought. The Year of the Faith in the Church is a good opportunity for rel ecting on its nature and message. It is an opportunity to grasp the saving dialogue God has with his people. The leading theme set by Benedict XVI for this year is a challenge for all the members of the Mystical Body of Christ. Hence it is necessary to have a saving dialogue with the contemporary world through a priestly reception of the sources of faith and one’s personal testimony of faith.
4

Anatomia wiary (przyczynek do dialogu nauki z wiarą)

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Ozorowski E.
Rocznik Teologii Katolickiej
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2012
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vol. 11
123-134
EN
While weighing a problem of a clash between science and faith, it should be remembered that one problem cannot contain two truths. If it occurs, it means that a mistake has been made in an interpretation, or in the material being an object of research, or in the very content of faith. The competences of science and faith cannot be mingled. Each of them is autonomyous as to the subject, but it has been proved they can co-exist at the level of the object. Rejecting faith in the name of science has lost its raison d’etre, but, on the other hand, questining scientii c discoveries in the name of faith would not be justii ed as well. Both faith and science are to serve man in discovering truth.
5

KIERKEGAARD, ŠKANDALÓZNOSŤ VIERY

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Andrina T.
Filozofia (Philosophy)
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2014
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vol. 69
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issue 5
416 – 422
EN
What is the leap of faith? Is it a “suspension of the ethical”, suspension of the other in a moment of self-transformation of the knight of faith, or is it a monstrous paradox, the inherent ambiguity of existence and impossibility of ethics? – Revealed not just in the problem of “the other of the Other”, but also in the monstrous (feminine Christ's) body for others. Our last question is, how does this aversion influence not only faith as such, but also the possible subversion of “given” norms and values.
6

THE ART OF FAITH AND FOR FAITH (Sztuka z wiary i dla wiary)

100%
Krolikowski J.
Sacrum et Decorum. Materiały i studia z historii sztuki sakralnej
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2011
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vol. 4
128-143
EN
History teaches that the Church needs art and that art has its staunchest ally in the Church. Their mutual relationship is based on a basic tenet of faith, which holds that the eternal word of God became flesh, thus giving the highest form of religious approval to the realm of the visible. This is the belief which informs the current 'rediscovery' of painting in religion; in this context, we must ask ourselves how painting could be re-introduced into the Christian experience. With that issue in mind, the present article argues the need for a new synthesis of word and image, a change in the perspective on art, which would take account of man's participation in the mystery of creation, and the inclusion of art in the spiritual experience of individual Christians, especially in prayer and the community of the faithful. The article also points to possible dangers, especially the risk that the value of church art will be reduced to the mere status of a cultural asset.
7
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Religijność bez Boga i wiary. Z inspiracji Jerzego Grotowskiego

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Sobota D.
Filo-Sofija
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2012
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vol. 12
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issue 3(18)
243-262
EN
The purpose of this article is to present a certain idea of religiousness. It could be called religiousness without God and without faith. I found its premises in the work of the Polish theatre reformer Jerzy Grotowski. He was neither a prophet nor the founder of the religion; primarily, he was a man of theatre. But for him, in the age of “God’s death” the theatre was a substitute of religion and religious experience. He understood his “poor theatre” as a search for sense of life, an authentic life and the world’s salvation. At various stages of his artistic way, which I present in the first unit of this article, he tried to reach to deeper dimensions of reality. In the end, he went far beyond the theatre. In the second unit, I show the features of religiousness without God and faith. In this religiousness, God exists and does not exists, he is a question, or doubtfulness. The Faith is a physical action, instead of seriousness, we have irony, grotesque, buffo.
8

Twierdzenie Godla a wiara i rozum - czyli w poszukiwaniu nowych uzasadnień

100%
Jobczyk K.
Studia Philosophiae Christianae
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2010
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vol. 46
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issue 1
191-195
EN
The aim of the paper is to show certain similarities between rationality of formal sciences and rationality of religious discourse. These similarities can be seen when analysing the ways in which the well-known Gödel's incompleteness theorem is justified. The main idea of the paper is that these two types of rationality are not dichotomous. This is so, because even in such formalised areas of rationality like mathematics and logics, mutual influences of rational and non-rational elements can be, unexpectedly, found.
9
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Láska bez víry?

100%
Tichý L.
Studia theologica
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2008
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vol. 10
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issue 4
74-93
EN
According to a clear testimony of the New Testament, love is the highest spiritual value (cf. 1 Cor 13:13). And this love cannot have its true quality without faith. However, Th. R. Nevin in his book Therese of Lisieux: God's Gentle Warrior insists that this youngest Doctor of the Church had love although she lost faith and hope. The main part of this article deals with Nevin's arguments and shows that his assertion is baseless not only from the theological, but also from the historical point of view. Therese's words 'I don't believe in eternal life' (attested only once) cannot mean (similarly, as much stronger and repeated complaints of Mother Teresa of Calcutta a lack of faith, and in no way do they overshadow nor even invalidate her steadfast faith and hope, which were necessarily present in her love.
10

SARTRE ON THE AUTHENTICITY, REQUIRED IF MY CHOICES ARE TO BE TRULY MINE

100%
Weberman D.
Filozofia (Philosophy)
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2011
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vol. 66
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issue 9
879 – 889
EN
My making choices and acting on those choices in a way that might count as my being free would seem to require that those choices are truly my choices. Furthermore, for my choices to be truly mine, it would seem that these choices must reflect my true self. So it seems that choosing and acting freely depends in a robust sense on such choosing and acting being authentic. Yet the concept of authenticity seems problematic. What or where is that true self which would be the basis for authentic choosing, acting and living? Perhaps there is no such true self. This problem is central to the philosophies of both Sartre and Foucault. For the philosophers freedom authenticity or self-hood were central. The paper aims to show that, in spite of Foucault’s criticism, Sartre does not fall back on the idea of a true or deep self that is given to us. Sartre can appeal to the idea of authenticity without holding on such a dubious construct as a given, true self. Therefore the exploration of bad faith, good faith and authenticity in Sartre’s Being and Nothingness, where the problem is posed but left unresolved, is necessary. Sartre’s Anti-Semite and Jew, where a more concrete problem – the problem of authentically identifying oneself with a group of human beings − actually opens up a way how to overcome the problem of authenticity.
11
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O możliwym znaczeniu nihilizmu dla religii

100%
Torzewski W.
Filo-Sofija
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2004
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vol. 4
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issue 4
117-128
EN
In the article the author provides a positive answer to the question, whether for a religious believer awareness of nihilism can be a source of positive insights in the nature of religious faith. Nihilism in this context is understood not as a simple denial of the existence of the Transcendent, but as a all-encompassing cultural experience grounded in the activity of reflection. Analysis of the phenomenon of nihilism and its specific “logic” leads to description of the condition of a religious consciousness which is shaped by the recognition of positive aspects of the experience of nihilism. The search for positive meaning of nihilism is set against the background of the debate about the relationship between “faith” and “reason”. What is under consideration, however, is not the question whether in the context of nihilism some sort of faith is still possible, but whether a believer’s epistemic situation is affected by his awareness of nihilism.
12

Karol Tarnowski: od fundamentu do fenomenu

88%
Mech K.
Kwartalnik Filozoficzny
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2013
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vol. 41
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issue 4
153-177
EN
How is it to have possible religious thinking that is philosophically grounded but rejects the foundation of classical metaphysics and the categories of Necessary Being, First Cause, etc.? How is a philosophy of religious thinking possible after the collapse of metaphysics? This is the fundamental question that Karol Tarnowski considers. This article is a synthetic attempt to follow the road marked out by decisions of faith. The road that the Krakow philosopher follows leads from an initial non-religious belief that life has some value, through a philosophical faith that explores the metaphysical dimension of things and events in the world, to a religious hope for an absolute Good.
13

Wiara źródłem apostolstwa w świecie

88%
Proniewski A.
Rocznik Teologii Katolickiej
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2012
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vol. 11
7-22
EN
A believer living in the contemporary world comes across dif erent views of those who have excluded themselves from experiencing God. One may stay indif erent towards their faith, but can also make attempts to bring them closer to God. Spreading the Gospel has been a characteristic feature of the Church’s activity since its very beginnings. Those who believe in God should show other people a perspective of existential fuli lment in friendship with God and to build the Church’s community. Their actions should be i lled with faith which is based i rmly on the Scriptures and the grace granted by Christ. Such faith is ef ective, as it opens the perspective of eternal life. Those who believe are invited to be visible witnesses of the presence of God in the world and make their contribution to new evangelisation
14

THE PROBLEM OF FAITH IN THE TEACHING OF POPE BENEDICT XVI (Problematyka wiary w nauczaniu Benedykta XVI)

88%
Proniewski A.
Rocznik Teologii Katolickiej
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2011
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vol. 10
113-130
EN
Faith is the question which is much emphasized in the teaching of Pope Benedict XVI. Faith is what leads every Christian to God. Without faith we are deprived of the sense of life. According to Benedict XVI, faith is what determines the unity of an individual with the Triune God. The belief in the existence of one God in three Persons is one of the most mysterious aspects of the Christian doctrine. To accept it, one has to mature within the Church, which is a natural environment and the source of faith. Faith is initiated by God's grace, however, it is necessary for an individual to cooperate with it. Faith means to become close to God and acknowledge the truth revealed by Him. The full maturity and internal stability of a person is based on his relationship with God, which establishes itself in the encounter with Jesus and which is being strengthened by the presence of the Holy Spirit. Benedict XVI emphasizes the need to combine faith with reason. Faith and reason support each other. Faith is deepened and becomes better justii ed in the process of reasoning. The open dialogue between faith and reason helps a person to see the rationality of belief in God. Faith is a common act and the credo of the Church. What the Church needs today is the young with their faith and idealism. The Church needs them to show the world Jesus Christ, who becomes visible in the Christian community. That is why the dialogue with the young is so important. The young should be seen not only as an object of pastoral work, but also an active element of the Church's mission. The Pope's teaching also stresses the role of the Church as the natural environment of faith and warns people against juxtaposing Christ and the Church. Faith is connected with hope and love. The three virtues depend one on another, strengthen, complete and impact mutually. Faith is also manifested bythe attempts made by a person to deepen it. It shows an individual a perspective of the reality which is everlasting, eschatological and which is identii ed with heaven.
15

THE VIEW OF THE WORLD VS. BELIEF IN GOD IN CONTEMPORARY WORLD (Swiatopoglad a wiara w Boga we wspolczesnym swiecie)

88%
Murzinski P.
Rocznik Teologii Katolickiej
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2011
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vol. 10
103-112
EN
Today's European culture is in crisis caused by many dif erent factors such as globalisation, virtualisation of reality, modernist crisis leading to increasing nihilism, technocracy, hedonism and utilitarian attitudes (consumo ergo sum). The result is the increasing crisis of values and traditional spiritual life. This is particularly visible in the context of the conflict between Christian view of life and the contemporary vision of the world. The aim of the article is analyze this conflict, its causes and impact on life, also in its religious and moral aspect. The 'war of views' is presented in three dimensions. The i rst is the opposition between today's Revelation culture (with its cosmology and the act of the creation) and the New Science that draws false theological conclusions from purely scientii c premises. These conclusions lead to an impersonal and pantheistic idea of God, which is discussed in the second part of the article. In the third part the author focuses on the relationship between this new outlook and today's lifestyle. The article shows dependence of an individual's way of thinking, looking at and experiencing reality on the views he accepts, sometimes unintentionally. He is shaped by today's culture which stands (without any foundation) in the opposition to what opens us to the height of our humanity and which is revealed by God who is Love.
16

CHURCH COMMUNITIES SUPPORTING ROLE IN THE LIFE OF FAITH (Zrzeszenia eklezjalne jako pomoc zycia wiara)

88%
Skreczko A.
Rocznik Teologii Katolickiej
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2011
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vol. 10
131-143
EN
The existence of different Christian communities is an important aspect of the Church's identity today. People belonging to different religious organizations have an opportunity to strengthen their own faith and the faith in their families. Faith needs to have a 'place' to strengthen itself. The participation in religious community life also helps a believer to answer dificult questions and doubts and experience the beauty of the life among the brethren in faith. The autor focuses on dif erent forms of religious organizations and their role in supporting family life.
17
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THE TERM ἌΔΥΤΟΝ IN THE GREEK RELIGIOUS LEXICON FROM THE 8TH CENTURY BC TO THE 15TH CENTURY AD

88%
Papadopoulou P.
Konštantínove listy
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2019
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vol. 12
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issue 2
3 - 12
EN
In the long history of Greek reality, religiosity underwent substantial changes in its approaches and beliefs, a fact that also involved the need for linguistic adaptations in order to express new concepts and requirements of worship. Monolectic names or periphrasis influenced by the Greek philosophical tradition as a result of its use throughout the history of the Greek letters appear until today without losing their religious concept. For instance, the monolectic name ἄδυτον which appeared in the 8th century BC is being used until now.
18
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Vzájomný vzťah vedy a viery v dokumentoch Druhého vatikánskeho koncilu

88%
Karaba M.
Studia theologica
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2005
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vol. 7
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issue 1
69-77
EN
This contribution is dealing with the question of mutual relations between science and faith in the prospective of the documents of the Vatican Council II. We can say that the 20th century signed a turn point in this field as the Christian-oriented scientists together with some theologians tried to overcome the dissatisfactory situation and started to compare, harmonize and interconnect the fields of their studies, it means the scientific and the religious ones. New approaches offered by the Council can be generally described as opened to the world, signed by an optimistic prospective and an endeavour for reconciliation. The affirmation of a justified autonomy of the temporal realities and of the fact that the science and the faith cannot be in a true conflict, brought the Council Fathers to express support to the utter progress of the interdisciplinary dialogue. Up to now, the recent experiences confirm that every attempt to create a global synthesis of the scientific and theological knowledge always proved to be only provisory and that the work on building the synthesis of the science and the religion would be probably never complete.
19

SPOLOČENSTVO VO VIERE. POZNÁMKY KU KANTOVMU POJMU CIRKVI

88%
Forschner M.
Filozofia (Philosophy)
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2012
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vol. 67
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issue 4
303 – 314
EN
The paper is based on the assumption that in Kant’s system of morality is not rooted in religion – just the opposite the religion is rooted in morality. According to Kant, morality necessarily leads to religion by which he understands the knowledge of all our duties, not only as categorical commands of our own reason but also as commands of God. The author therefore tries to answer the questions arising from this context: Why is there the need for faith and religion? And why is there even the need for institutional community, i.e. church? Is the reason of an individual not sufficient enough to recognize our duties? Is the moral feeling achieved by reason of every single man, i.e. feeling of respect before the law, not enough to motivate us to fulfil our duties? How should the church look like in Kant's view to perform its potentially useful function?
20
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Jistota a víra podle sv. Tomáše Akvinského

88%
Štěpinová M.
Studia theologica
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2009
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vol. 11
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issue 2
1-10
EN
According to St. Thomas Aquinas, the certitude of faith is caused by the First Truth which is an object of faith. The question of the certitude was overlooked and the signification of the First Truth was underestimated in the thomist treatises on faith. In his paper, the authoress concentrates on the First Truth as the last perfection of the intellect and the last end of the will. The relationship of the First Truth to the intellect and to the will is fundamental for understanding of the significance of faith's certitude.
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