Zadykowicz, Tadeusz2024-02-012024-02-012008Roczniki Teologiczne, 2008, T. 55, z. 3, s. 49-61.1233-1457http://theo-logos.pl/xmlui/handle/123456789/12779Tłumaczenie streszczenia / Translated by Jan Kłos.Faith is a very rich reality. The biblical terminology and numerous other terms based on it indicate its wealth. Many of them stress one and otherwise important element of faith and ignore others. Thus there are various reductive approaches. They can be found not only in theological reflection, but also in Christians’ practical attitudes. This is expressed especially in the separation between faith and moral life. Therefore the reductive conceptions of faith must be supplemented with a personalistic approach. The latter approach implies that faith is an act of the whole person, an interpersonal relationship, a living contact with the person, and it ultimately turns man to the Person, to God, and not only to the truth that He revealed. This personalistic conception of faith may be built only on a proper vision of Revelation. It is something more than a mere communication of truth, information about God, man, and the world. It is God who is offering Himself in love and as such it contains a normative element. Man’s appropriate response to this gift is faith as an act fully rational and free, combined with love, hope, and other virtues.plAttribution-NonCommercial-NoDerivs 3.0 Polandhttp://creativecommons.org/licenses/by-nc-nd/3.0/pl/wiaracnoty teologalnearetologiapersonalizmpersonalistyczna koncepcja wiaryteologiafaiththeologal virtuesaretologypersonalismpersonalistic concept of faiththeologycnotyvirtuesArticle