Roczniki Teologiczne Warszawsko-Praskie, 2013, t. 9

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    Bóg jako Byt Absolutny. Filozoficzna interpretacja traktatu De docta ignorantia Mikołaja z Kuzy
    Szewczyk, Mateusz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2013)
    An important stage in the European philosophical tradition was the decline of the Middle Ages and the beginning of the Renaissance. One of the representatives of this period of the European philosophical tradition was Nicholas of Cusa who was undoubtedly one of the greatest thinkers of the fifteenth century. He worked primarily on the question of the nature of the Supreme Being. The central treaty, in which Nicholas expressed his vision of the Absolute, is the work entitled On Learned Ignorance (De Docta ignorantia). At the core of his philosophy of God lies the belief of radical ontological and cognitive transcendence of Absolute. He formulated the theory of a “learned ignorance” (docta ignorantia). The deepest truth we can get from this ignorance is the claim that God is a “coincidence of opposites” (coincidentia oppositorum), which is the greatest ontological discovery of Nicholas of Cusa. According to another of his formulas God is also the greatest (maximum) and the smallest (minimum), because apart from God there is nothing greater or smaller than He himself Nicholas’ image of Absolute, embedded in a finite world of phenomena and rules of logic functioning in this limited reality, is largely derived from his delight over the infinite and unlimited. As a result, his mind centers on the idea of the infinite and everlasting Maximum which is divided into three types. Maximum of the first type is Maximum absolute et simpliciter — Maximum absolute and non-relative which is God. The second type is Maximum contractum - Maximum contractual - limited and finite. The most paradoxical is a Maximum of a third type that Nicholas describes as a Maximum both absolute and limited and that is Jesus Christ himself. This Maximum combines, without confusion, what is absolutely transcendental with what is limited, i.e., the Creator with the creation. The transition from this hypothetical, preliminary knowledge of Maximum, both absolute and limited, to an identification of that Maximum with the person of Jesus Christ is an act of faith. Because faith in a form of complicité (involute) includes everything that we can understand intellectually, and intellectual understanding means the development (explication) of faith that seeks to achieve unshakable confidence. The innate desire, present in each human person, to know, which cannot be satisfied by what is temporal, stimulates a man to take a spiritual journey along the path of learned ignorance. So, Nicholas of Cusa, in his treatise De docta ignorantia, volens nolens, combined into one system two potentially opposite currents of human cognitive activity — faith and reason. In this way, he introduced to philosophical speculation the issues of a strictly confessional nature - the whole spectrum of Christian revelation which focuses on the person of Jesus Christ and on the works that he introduced.
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    Główne idee systemu filozoficznego Miguela de Unamuno
    Buraczyński, Michał (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2013)
    Miguel de Unamuno was not a philosopher in the strict sense of the word. In his philosophy, which had a strong existential complexion, he did not deal with purely theoretical problems, but rather devoted all his intellectual efforts to looking for answers to the question of how to satisfy the hunger for immortality, which is present in each human being. The most interesting and original are his views on Christianity. They are very well reflected in his main work, Agony o f Christianity. Unamuno pointed out in this book that Christianity is always in agony and that it cannot be understood as a system whose ultimate goal is to remove contradiction from the world, but on the contrary - it implies many paradoxes which we have to face; it is an agony and a relentless fight. This understanding of Christianity makes Unamuno very close to Kierkegaard who called religious faith “passion.” Unamuno opposes a purely dogmatic approach to Christianity, because it would lead to the distortion of its deep essence. Faith should be an openness to the reality of the meeting - it gives the opportunity to meet Jesus, not by just reading the account of him left by his disciples, but first of all by making present his life and his existence. Christianity is the religion of the living Word, which is the opposite of a dead, fossilized Letter that forms doctrine. Faith should be always a matter of an individual person with their own existence, experiences and desires alone. It is in this existence, never apart from it, where a man lives his faith. This does not mean that a man is a monad separated from other human beings and that his life is devoid of reference to other people; on the contrary - his social nature makes it impossible for him to live and act without any relationships with others. This fact poses an aporia which is difficult to overcome. It does not allow the fulfilling of the ideal of Christian life which is a solitary life. Nevertheless, each Christian should strive to approach, as much as possible, this ideal that is represented by a monastic life, totally devoted to God alone. This way of life, however, is reserved only for a few people, otherwise human society would not function normally.