scholarly journals Stanisław Kamiński’s Philosophy as Christian Philosophy

2021 ◽  
Vol 57 (2) ◽  
pp. 125-144
Author(s):  
Kingsley Mbamara Sebastine
Keyword(s):  
Classical Theory ◽  
Christian Faith ◽  
Christian Philosophy ◽  
John Paul Ii ◽  
Fides Et Ratio ◽  
First Philosophy

This article argues that Kaminski’s concept of philosophy meets the requirements for being a Christian philosophy as articulated by John Paul II. In the encyclical letter Fides et Ratio, John Paul II affirmed the possibility, existence, meaning, and need for a Christian philosophy. He distinguished three stances of philosophy concerning the Christian faith. First, philosophy should be completely independent of the Biblical Revelation but implicitly open to the supernatural. A second stance adopted by philosophy is often designated as Christian philosophy. Third, philosophy presents another stance that is closely related to theology. Kamiński constructed an understanding of philosophy that is original, universal, and autonomous. Such a notion of philosophy (and its methodology) was based on the classical theory of being, which fulfils the demand for the autonomy of philosophy through its relationship with faith. Kamiński’s doctrinal standpoints in philosophy are rational, objective, and universal. According to him, philosophy is also compatible with the Christian faith. In this sense, one can speak of his philosophy as a Christian philosophy. --------------- Received: 22/04/2021. Reviewed: 06/09/2021. Accepted: 23/10/2021.

RINNOVARE LA FILOSOFIA. RIFLESSIONI SULLA FIDES ET RATIO 15 ANNI DOPO

2014 ◽  
Vol 40 (128) ◽  
pp. 481
Author(s):  
Vittorio Possenti
Keyword(s):  
Great Part ◽  
Christian Faith ◽  
Philosophical Thought ◽  
Christian Philosophy ◽  
Faith And Reason ◽  
Fides Et Ratio

O artigo propõe uma análise da encíclica Fides et Ratio (1998) à luz do panorama filosófico contemporâneo. Defendendo tanto a fé quanto a razão como vias válidas de acesso à verdade, ela se volta oportunamente para as diversas tendências do pensamento filosófico contemporâneo que não podem conciliar-se com a visão da realidade no seu todo própria da fé cristã. O artigo mostra que o intento fundamental do documento pontifício neste debate com as ideias vigentes na atualidade é promover uma renovação da filosofia na linha de uma autêntica racionalidade de cunho metafísico e realista, que atinja o fundamento do ser e da verdade, superando o imanentismo, o naturalismo cientificista e o niilismo, que caracterizam grande parte da produção filosófica atual. Com sua proposta de conciliação entre fé e razão, a encíclica abre novas perspectivas para a filosofia e teologia cristãs, que, renunciando à sua atitude defensiva diante da modernidade, possam assumir sem hesitação a dimensão propriamente metafísica da razão.Abstract: This paper proposes an analysis of the Fides et ratio encyclical letter (1998), in the light of the contemporary philosophical scenario. The document defends that both faith and reason are valid means to access truth. It duly considers several tendencies of the contemporary philosophical thought which cannot be reconciled with the vision of reality as a whole that is proper to Christian faith. Its intention is to promote a renewal of philosophy aligned with an authentic rationality of a metaphysical and realistic nature which reaches the foundation of the being and of truth, overcoming the immanentism, scientificist naturalism and nihilism that characterize a great part of the current philosophical production. With its proposal of conciliation between faith and reason, the encyclical letter opens new perspectives for Christian philosophy and theology which, by renouncing to their defensive attitude concerning modernity, can unhesitantly take on the true metaphysical dimension of reason. 

Mariana I. Morawskiego SJ pojęcie filozofii w zastosowaniu do współczesnej dyskusji wokół encykliki Jana Pawła II Fides et ratio

1970 ◽  
Vol 8 (1) ◽  
pp. 49-80
Author(s):  
Tadeusz Ślipko
Keyword(s):  
John Paul Ii ◽  
Vatican Council ◽  
The Subject ◽  
Considerable Work ◽  
The Relationship ◽  
Fides Et Ratio ◽  
The Church

The encychcal Fides et ratio proclaimed by John Paul II on 14 September 1998 is a continuation of doctrinal statements by the Magisterium of the Church on a matter that has been an object of its concern from its very beginnings. This is the problem posed by the relationship between philosophy and faith. The solutions put forward by Vatican Council I (1869-1870) in connection with this problem provoked a response in Catholic philosophical and theological circles. One of the most important events in this field in Polish terms was the publication of Father Marian Ignacy Morawski's S J considerable work Filozofia i jej zadanie (1876). This work is the subject of discussion in the article below.

REASON AND BELIEF IN GOD

2003 ◽  
Vol 68 (1) ◽  
pp. 36-68
Author(s):  
Roy Clouser
Keyword(s):  
Pope John Paul Ii ◽  
Christian Doctrine ◽  
Faith And Reason ◽  
John Paul Ii ◽  
Belief In God ◽  
Present Essay ◽  
Important Concern ◽  
Real Progress ◽  
Fides Et Ratio

In his article “Fides et Ratio” (Philosophia Reformata 2000, 65: 72-104), Eduardo Echeverria states he is writing out of his concern that since “”¦ the lack of unity among Christians represents the grave obstacle for the proclamation of the gospel, we should take every suitable opportunity to increase the unity of all Christians. The present essay is meant as a contribution toward this goal.” (p.72). The increased unity he has in mind is a reconciliation of the traditional scholastic interpretation of Christian doctrine (which he designates the “TSC”), and the Calvinist tradition (which I will designate the “CT”). More specifically, he seeks a unity between them concerning the relation of faith and reason, that is, the role of reason in belief in God. To this end he compares what he understands of the CT, as represented by Calvin and Dooyeweerd, with the TSC as represented by St Thomas and the encyclical, Fides et Ratio (1998) by Pope John Paul II. In all that follows I will be agreeing with Echeverria that this is, indeed, an important concern and a laudable goal, and I hope that what I offer here in reply to his essay will be taken in that same charitable spirit. So even though I find that Echeverria’s account of the differences between the TSC and the CT is seriously mistaken, I do agree that it would go a long way toward greater cooperation between our two traditions if we could at least agree on what our differences are and work toward resolving them. For that reason I will be more concerned here with clarifying those differences than with arguing for the CT. That does not mean that I will not at times offer brief accounts of why I think the CT is right to differ from the TSC on certain points; it only means that I do not regard the case I will make for these points as anywhere near complete. This brevity is made necessary because I find the misunderstandings of Calvin, and especially of Dooyeweerd, to be so many and so knotted in “Fides et Ratio” as to form a tangled skein that would require more than just one article to unravel. I have also decided that there are so many strands to this skein that for the sake of clarity I will restrict myself to only a few of them. My assumption is that it would be better to make real progress with getting a few key differences in focus, than to end up producing a tangle of my own in an attempt to cover every point raised in Echeverria’s long article. My hope is that the treatment of the points I do cover will be sufficient to indicate how a more thorough untangling would proceed.

ONCE AGAIN, JOHN PAUL II’S FIDES ET RATIO

2004 ◽  
Vol 69 (1) ◽  
pp. 38-52
Author(s):  
Eduardo J. Echeverria
Keyword(s):  
Human Reason ◽  
Faith And Reason ◽  
John Paul Ii ◽  
The Impact ◽  
Fides Et Ratio

Roy Clouser’s reply to my article on John Paul II’s 1998 encyclical Fides et Ratio (FR) is learned, engaging, clear--and, respectfully put, full of errors on many points regarding John Paul’s understanding of faith and reason.1 On this matter, he attacks a straw man. Indeed, at times I wondered whether Clouser and I had read the same encyclical. Despite this, however, let me underscore my genuine appreciation of Clouser for pressing me to be clearer on my view of the encyclical’s position on faith and reason.2 My reply is organized in two parts. First, I argue that in FR (1) faith is a form of knowing; (2) John Paul II is not a rationalist; and (3) the impact of the fall into sin on human reason is integral. Second, I defend the view of FR that a metaphysical theology is necessary in order to give an account of the intelligibility of the Christian revelation. Indeed, one of the biblical requirements for a “Scriptural philosophy” is a philosophy of a truly metaphysical range, according to John Paul (FR, nos. 80-83).

The Ordinary Universal Magisterium: Unresolved Questions

2002 ◽  
Vol 63 (3) ◽  
pp. 447-471 ◽  
Author(s):  
Richard R. Gaillardetz
Keyword(s):  
Vatican Ii ◽  
Christian Faith ◽  
John Paul Ii ◽  
The Common

[The conviction that the common teaching of the bishops was a sure guide for Christian faith goes back to the earliest centuries. In the decades since Vatican II, appeals to this category of common episcopal teaching, now referred to under the rubric “ordinary universal magisterium,” have grown dramatically. The author here documents the expanded appeals to the ordinary universal magisterium under the pontificate of John Paul II and explores the difficult theological questions that this practice raises.]

John Paul II. Fides et Ratio

2001 ◽  
Vol 13 (1) ◽  
pp. 209-210
Author(s):  
Nicanor P. G. Austriaco ◽  
Keyword(s):  
John Paul Ii ◽  
Fides Et Ratio

scholarly journals Fides et Ratio: a critical appraisal

2000 ◽  
Vol 2 (2) ◽  
pp. e1-e6 ◽  
Author(s):  
Michael B. Abbot
Keyword(s):  
Catholic Church ◽  
Critical Appraisal ◽  
Faith And Reason ◽  
John Paul Ii ◽  
Fides Et Ratio ◽  
The Catholic Church

Book review: Faith and Reason: Evangelical letter Fides et Ratio of the supreme pontiff John Paul II to the bishops of the Catholic Church on the relation between faith and reason, 1998, Libreria Editrice Vaticana/Veritas, Dublin.

scholarly journals „Następca św. Piotra, ale jeszcze z pełną świadomością następcy św. Stanisława”. O pielgrzymie i pielgrzymce Jana Pawła II do Polski A.D. 1979

2020 ◽  
Vol 68 (1 Zeszyt specjalny) ◽  
pp. 421-438
Author(s):  
Beata K. Obsulewicz
Keyword(s):  
Home Country ◽  
Christian Faith ◽  
Holy See ◽  
John Paul Ii ◽  
Special Character ◽  
The World ◽  
History Of ◽  
The Subject ◽  
The Church

The subject of this article is the first pilgrimage by John Paul II to Poland in 1979. An analysis of his speeches delivered during this pilgrimage and the historical circumstances of the pilgrimage itself (the first pilgrimage by a Pope to Poland, a country with a socialist system at that time which promoted atheism; a visit by a Polish Pope to his home country shortly after his election to the Holy See; a visit to a Pope’s homeland other than Italy – a phenomenon unknown in the history of the papacy for the previous 455 years) allows us to capture its special character in the history of Poland and in the life of Karol Wojtyła / John Paul II. The Pope was faced with a difficult pastoral and diplomatic task, which was to fulfil his religious mission (strengthening the Christian faith in Poland and in other Slavic nations; showing the path of development for the Church in Poland; showing gratitude to the Polish Church for her heroic perseverance in the People’s Republic of Poland; emphasising the cultural role of Christianity in the world) and also to change the image of Poland in the world (while carefully avoiding any escalation of tensions between the Church and the state authorities and the influence of the USSR in Poland). This was accompanied – from a sociopsychological perspective – by his taking up the role of leader of the universal Church, a role which he had to learn, and, at the same time, maintaining the style of communication with his countrymen which he had developed earlier while a church dignitary in Poland.

scholarly journals Étienne Gilson: Three Stages and Two Modes of His Christian Philosophy

1970 ◽  
Vol 26 (1) ◽  
pp. 51-84
Author(s):  
James Capehart
Keyword(s):  
Chronological Order ◽  
Christian Philosophy ◽  
Gestational Stage ◽  
Three Stages ◽  
Fides Et Ratio ◽  
Etienne Gilson

Abstract: In this paper, the author will demarcate three main stages of the development of Étienne Gilson’s doctrine on Christian philosophy through an examination of some of Gilson’s key works, treated in chronological order. Thus, he proceeds to explicate how Gilson’s doctrine developed from its gestational stage in the 1920s through the first Christian philosophy debate of the 1930s, into its 2nd stage of birth and infancy from the 1930s through the early 1950s, ending with the 3rd stage of maturity in the later 1950s and 1960s. Furthermore, he notes that implicit throughout those three stages are notions of Christian philosophy as existing in two modes: one as the philosophical component present within theology and the second properly speaking outside of theology though by no means outside of the influence of Christianity. Additionally, Gilson’s influence upon St. John Paul II’s treatment of Christian philosophy in Fides et Ratio is addressed. The paper culminates in showing how Gilson’s mature doctrine on Christian philosophy is relevant as a guide for doing Christian philosophy in this Third Christian Millennium.  

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