Studia Teologiczno-Historyczne Śląska Opolskiego, 1998, T. 18
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Pozycja Dziennikarski obraz postaw reprezentantów elit Kościoła katolickiego wobec problemów górnośląskich w okresie plebiscytu i III powstania śląskiegoMusialik, Wanda (Wydawnictwo Świętego Krzyża, 1998)Pozycja Przyczyny zmiany obrządku przez Romana Szeptyckiego przyszłego metropolitę greckokatolickiego AndrzejaKubasik, Adam (Wydawnictwo Świętego Krzyża, 1998)Pozycja Transcendentalny model argumentacji za istnieniem Boga (Charakterystyka propozycji Bernarda Lonergana)Cichoń, Jan (Wydawnictwo Świętego Krzyża, 1998)The article is an attempt to reconstruct a model of argumentation for the existence of God presented by Lonergan. The entire discussion covers three crucial parts. In first of them there is a sketch of the point of view of the Canadian philosopher and theologian on the question of possibility of natural knowledge of God. Taking an effort of critical analysis of traditional doctrine on natural knowing of God Lonergan defines the normative principles of theistic argumentation. First of all he postulates essential in this case connection of philosophical inquiry with the religious experience. At the same time he presents ontological conditions of rational and objective knowledge of God. Second part of the article is a synthetic description of transcendental method of argumentation which ‒ as Lonergan maintains ‒ meets the criteria and demands of the current philosophy of God and theology. At the interpretation of the author of Insight the transcendental method is a normative system of repeated and mutually intermingled activities which constitute human cognition apparatus. The system arises from the original mind dispositions and constitutes the foundation of every concrete research method. All the detailed methods are based on substantiation of transcendental norms commanding careful, intelligent, rational and responsible conduct. Those norms have a priori character ‒ they exist beforehand (before they are expressed in words) in spontaneous movement of human consciousness. In some sense every man knows and uses transcendental method using creative capabilities of mind. Precisely speaking the method is connected with search and critical analysis of necessary conditions of objective cognition and thinking. In the transcendental approach the subject determines heuristic structures o f intentional focus which define the order of cognition activities and influence their objective result. Dynamic structure of cognition indicates inevitable reference to being. In Lonergan's presentation that reference is understood as important and always present element of transcendental structure o f human spirit, it reveals unrestricted horizon of being. In this meaning the transcendental reflection leads to the question about the absolute being. In the third part of the article there was presented an order of argumentation for the existence of God. Lonergan starts with analysis of noetic transcendence of man confirming his opening to the unrestricted horizon of reality. If God is being ‒ he maintains ‒ that means that He is available for the human cognition in the acts of intellectual insight and rational affirmation. In accordance to that the argumentation presumes two phases. The conderations of the first one present “what God is” (if He exists). In Lonergan's ontology assuming “the complete intelligibility” of what is real, the absolute being is understood in the categories of “unrestricted and self-explanatory act of understanding of everything about everything”. The second phase of argumentation is a certain reasoning which leads to the conclusion on real existence of God. Such reasoning has a form of the following syllogism: “If the real is completely intelligible, God exists. But the real is completely intelligible. Therefore, God exists”. According to Lonergan the argument of “intelligibility” based on the categories of cognition analysis should be supplemented properly by introducing into its structure the motives of moral and religious self-transcendence of man. The article is ended up with the attempt of evaluation of Lonergan's conception.Pozycja Kapłaństwo w starożytności chrześcijańskiej, w: S. Longosz (red.), „Vox Patrum” 13-15 (1993-1995), z. 24-29, Lublin 1996, 743 ss.Widok, Norbert (Wydawnictwo Świętego Krzyża, 1998)Pozycja W kręgu dyskusji wiara ‒ rozumAnderwald, Andrzej (Wydawnictwo Świętego Krzyża, 1998)Pozycja Geneza Pięcioksięgu a historia patriarchówJasiński, Andrzej S. (Wydawnictwo Świętego Krzyża, 1998)Despite its unity of plan, of spirit, and of doctrine the Pentateuch shows the marks of real complexity. From the sevententh century onwards, exegetes began to treat of the problem of the Pentateuch. The foundation of this scientific literary criticism was laid by R. Simon and J. Astruc. In the history of exegesis there were the following critical hypotheses: 1) the earlier documentary hypothesis, 2) hypothesis of fragments, 3) the later documentary hypothesis (J, E, D, P). J. Wellhausem gave this last theory a fondation on the Hegelian philosophy of religion and cult. The more recent development of Pentateuch higher criticism is to be found in the Scandinavian school. These see in the Pentateuch not so much documents as very old traditions. Recollections of olden times were passed on orally for centuries. The sources for the history of the Patriarchs are ancient, having been passed down long ago in a certain form: old accounts of clans, memories attached to ancient places of worship, traditional explanations relating to usages and customs. The importance of the Patriarchs depends more on facts of a religius character then on the passing events and incidents of their lives as keepers of floks. The biblical tradition mentions Haran as the starting-point of Abraham's journey and a fother tradition specifies that Abraham's father, Terah, had earlier migrated to Haran from Ur. The promise made by God to Abraham (Gen 12,1) is made with Isaac as well. In showing the choice made of the second-bom rather than the first-born, the author brings out his teaching on the freedom of the divine election. The promise is renewed with Jacob as it was with Abraham and Isaac and then with the twelve sons of Jacob.Pozycja Diachroniczna i synchroniczna analiza opowiadania o chrzcie Chrystusa (Mk 1,9-11; i par. Mt 3,13-17; Łk 3,21-22)Czerski, Janusz (Wydawnictwo Świętego Krzyża, 1998)Pozycja Rozwój religijności dziecka (analiza psychologiczna)Król, Józef (Wydawnictwo Świętego Krzyża, 1998)Pozycja Psalm responsoryjny i jego funkcjePierskała, Rudolf (Wydawnictwo Świętego Krzyża, 1998)Pozycja Panenteistyczny model przedstawiania Boga w ujęciu Paula TillichaWojewoda, Mariusz (Wydawnictwo Świętego Krzyża, 1998)Paul Tillich was a Protestant theologian and philosopher. He was bom in Strzadel Germany. In 1933 he emigrated to the United States when nazi took power in Germany. In the USA he worked at the American universities of Chicago and Boston, he died in 1965. Tillich tried to unite philosophy and theology concerning the problem of God. Philosophy deals with the structure of Being it-self, and theology deals with the meaning of being for us. Being it-self, Unconditional, living God are key notions in his method talking about God. Being it-self is the dynamics potentiality of being, living God is the actuality realm of being. Being it-self is the basic existence of all beings. Living God is the power of being. This power of being as action and expression, is given to everything with its existence. Unconditional and conditional elements are always present in structure of being. Man is driven towards faith by his awareness of the Infinite. God is the creator of the world, he is basic creator of every thing in evry moment. Agape is the spiritual aspect of love, love is the ontological unity of unconditional and conditional elements in human life. We must speak of God as Being it-self only in symbolic terms. Symbolic language alone is able to express the ultimite reality. Symbols are created in several sphares of man’s cultur: political, artistic, and the religion reality. In religion language: Almighty God, Eternal God, Judge, Highest, Creator, Savior, Lord, Father are the symbols unconditional God as Being it-self .Pozycja Archiprezbiterat Bogacica w latach 1749-1924Gerlic, Henryk (Wydawnictwo Świętego Krzyża, 1998)Pozycja Herman Pijfers, Jan Roes (red.), Memoriale. Katholiek leven in Nederland in de twintigste eeuw, Zwolle: Waanders Uitgevers 1996, 400 ss., ISBN 90-400-9723-2.Wolsza, Kazimierz (Wydawnictwo Świętego Krzyża, 1998)Pozycja Diecezjalne i zakonne „Libri Ordinarii” źródłem do badania średniowiecznej liturgii śląskiejWolnik, Franciszek (Wydawnictwo Świętego Krzyża, 1998)Pozycja Arnold Benz, Die Zukunft des Universums. Zufall, Chaos, Gott?, Patmos Verlag, Düsseldorf 1997, 216 ss., ISBN 3-491-72376-0.Wolsza, Kazimierz (Wydawnictwo Świętego Krzyża, 1998)Pozycja Płeć jako zadanie wychowawcze w rodzinieChłopowiec, Michał (Wydawnictwo Świętego Krzyża, 1998)Pozycja Doświadczenie transcendentalne w fenomenologii HusserlaWolsza, Kazimierz (Wydawnictwo Świętego Krzyża, 1998)Pozycja Stary człowiek i dziecko. Pytanie pedagogiki religii o Boga dzieciRuppert, Godehard (Wydawnictwo Świętego Krzyża, 1998)Pozycja Verbum salutis. Owoce przepowiadania Słowa BożegoSimon, Herbert (Wydawnictwo Świętego Krzyża, 1998)Pozycja Smogorzowsko-byczyńskie początki śląskiego biskupstwa?Dola, Kazimierz (Wydawnictwo Świętego Krzyża, 1998)Pozycja Dostęp do rozumienia Trójcy Świętej w perspektywie interpersonalnejKraus, Georg (Wydawnictwo Świętego Krzyża, 1998)