Conclusion

This conclusion summarizes key aspects of Tillich’s development towards the notion of the justification of the doubter: the grace of God, the relationship between faith and reason, the notion of an intellectual work, and doubt understood as faith. The conclusion closes with an epilogue on the significance of Tillich’s solution to a religious problem for a theology of culture.

Remembrance of the Borki Train Disaster in the Eparchial Part of “Faith and Reason”

: In the Russian empire of the 19th century, every important event in the life of the ruling dynasty became newsbreak for various periodicals. On October 17, 1888, all the carriages of the imperial train were wrecked at Borki (Kharkiv province and eparchy). There were 23 victims and 35 badly wounded in the disaster, but the emperor Alexander III, his wife and children escaped without serious injury. In the view of the state religion, this miraculous salvation was considered to be a divine blessing and was consequently immortalized in an hermitage near Borki, by charitable institutions, etc. The study of these practices can help amplify the lore about the politics of remembering and representations of memory about the sovereign. The case of the Kharkiv region, where the crash took place is scantily investigated. This work deals with the materials about the Romanovs’ survival, published in both official and unofficial parts of the main Orthodox magazine of the Kharkiv eparchy during 1889–1915. The author studies the contexts of all mentionings about the disaster and concludes that these publications were connected mainly with annual commemorative events near Borki, but they were not the essential part of each October issue.

Spirituality as psychological support in the care of patients undergoing paleative care

The current literature has pointed out the existence of positive influences of spiritual and religious beliefs in cancer treatment. The study, promoted by the Centre for Multidisciplinary Research in Culture, Faith and Reason (NUCFER), sought to understand the conception of cancer patients and health professionals about the inclusion of spirituality in the treatment of people with cancer. Thus, the general objective of this project was to understand the meaning of spirituality for cancer patients during their treatment and how this experience can contribute to support human care and relationships between patients and the healthcare team. The research was qualitative, using the semi-structured interview technique. 06 (six) health professionals were interviewed, one Nursing Assistant, three Registered Nurses and two Doctors; and 05 (five) people who have already gone through cancer treatment or are going through it. In a total of eleven people interviewed, all stated that it is important to take into account the spirituality of patients undergoing cancer treatment, as it significantly contributes to the treatment and coping with the difficulties arising from this painful process, in addition to valuing the human person byseeing them beyond their disease. Thus, the research revealed that the spirituality of patients undergoing cancer treatment must be taken into account, respected and encouraged when they wish. Subsequently, ithelps to maintain the emotional health of these individuals in high suffering, to recognize themselves in their integrity as humans, to respect all their expressions of living beings in the world. This representsa humanized treatment and promotes dignity of the human person

COMMENTARY ON THE RELATIONSHIP BETWEEN SCIENCE AND FAITH IN CHURCH TEACHING

The text analyzes the relationship between Science and Faith in the Magisterium of the Catholic Church. The analysis is based on the position of the Vatican Councils I and II about the importance of Faith and Reason for man, in his search for truth; simultaneously, the orientations of popes Leo XIII and John Paul II were taken into account, in their Encyclicals Aeterni Patris and Fides et Ratio, respectively; some speeches by Popes Paul VI, Benedict XVI and Francis before the Pontifical Academy of Sciences were also analyzed. The Church has sought from the First Vatican Council to the present to bring, harmonize and complement the relationship between Faith and Reason; its interest is not limited to promoting scientific research; it also aspires that knowledge be ordered to the welfare of the human being, and the horizon of faith is recognized in the search for truth.

Post-Sekularisme, Demokrasi, dan Peran Publik Agama

<p><em>This article tries to elaborate the relationship between post-secularism, democracy and the public role of religion. The facts of religion’s global revival show the failure of secularization thesis about the disappearance of religion from the public sphere. In political philosophy and social sciences, this phenomenon is called post-secularism. In this article, post-secularism is understood as a phenomenon of religion’s revival in the public sphere or the legitimacy for public role of religion. This understanding is especially necessary to encourage religion in addressing political, social and humanitarian issues. However, this understanding does not ignore the fact that religion often becomes a scandal and terror for democracy. Therefore, in this article, post-secularism also needs another understanding, namely as "awareness of a reciprocal learning process" between religion and secularity, religious and secular citizens, faith and reason, religious doctrine and public reason. The last model of post-secularism is urgently needed in Indonesia.</em><strong><em></em></strong></p><p><strong><em>Key words</em></strong><em>: Post-secularism, secularization, religion, democracy.</em></p>

Post-Secularism as a Basis of Dialogue between Philosophy and Religion

This article tackles the problem of religious radicalism. Religious radicalism is here interpreted as a protest against the pathology of secularism characterized by the privatization of religion. The privatization of religion is a process in which religion is regarded as an irrational and personal element, so that it cannot play a public role. In order to meet the pathology of privatization, this article offers the paradigm of post-secularism as proposed by Juergen Habermas that opens up the possibility for religion to actively participate in the public sphere. Furthermore, this writing argues that in post-secular society characterized by the public role of religion, it is essential to build a democratic and rational dialogue between religion and philosophy, faith and reason. A bridge that connects both is public reason. This article also shows that the post-secular condition opens up opportunities for theology to promote tolerance in a pluralistic society and to strengthen the public engagement of religion. This can avoid reducing religion to private piety without public responsibility while promoting the public engagement in religion in order to liberate the marginalized and oppressed.

Habermas’ neue Phänomenologie des Geistes: Zwei Jahrhunderte nach Hegel

Jürgen Habermas’s opus magnum, Auch eine Geschichte der Philosophie, synthesises his impressive work of the last half century. His thesis is that the modern project of the normativity of “rational freedom” can be reconstructed as a learning process of the conflictual dialogue between reason and faith, philosophy and religion in the West. Furthermore, under conditions of a world society, cross-cultural communication across lifeworlds, based on such normative principles, is possible. I argue that Habermas’s argument recapitulates a claim first made in The Phenomenology of Spirit by Hegel, who presented the normativity of modernity through a narrative unfolding between two epistemological standpoints, namely, that of consciousness and “we.” Just like Hegel, in order to defend the idea of a Lernprozess, Habermas too must presuppose a unified subject called “we;” furthermore the development of such subjectivity unfolds in a homogeneous temporal process that is then assumed to be the same for all mankind. I call this a form of “historicism,” and juxtapose recent historical writing that presents the narrative of modernity and the emergence of world-society as a much more diverse and fractured process than Hegel’s and Habermas’s methodology. “Die Einbeziehung der Anderen,” I argue, must involve including the voices of those others who do not experience the normative of modernity as a process like the one unfolding between faith and reason in the West. Nevertheless, I conclude that this plea for a more complex narrative that “provincialises Europe,” (Dipesh Chakrabarty) is not a rejection of the normative legacy of modern rationality and freedom that are based on the ideals of fallibilism, refutability and revisability through a rational community of inquirers.

Logica modernorum

Logica modernorum. A critical note on Habermas’s portrait of medieval philosophy In his monumental history of philosophy, the eminent scholar Jürgen Habermas has managed to provide us with a thorough and very nuanced overview of thousands of years of western thought. The famous philosopher paints an impressive picture of the vicissitudes of the modernisation processes featuring in the history of western philosophy. The Leitmotiv of Habermas’s narrative is the way in which throughout history philosophy dealt with the question concerning the relationship between faith and reason. When it comes to the Middle Ages, it is not surprising that Habermas should focus on the opposition between Thomas Aquinas and William of Ockham. However, by confining himself to the concepts of fides and ratio, he completely overlooks thirteenth-century developments in the domain of logic. To take note of these developments is fundamental to understand the process of modernisation in philosophy. The aim of this paper is to fill in the gap, by concentrating on thirteenth-century discussions of necessity and (logical) consequences.

The dynamics of secularization as a process of mutual learning of philosophy and religion

The article deals with the current stage of development of society, associated with the formation of a new type of relationship between the secular and the religious consciousness. If in the secular society of the recent past, these relations were based on the domination of secular ideology, and religious consciousness was interpreted as the evolutionary past of society, the significance of which decreases with social progress until the complete disappearance of religion, then post-secular culture is associated with the formation of a new constructive attitude towards the religious consciousness as an immanent component of social consciousness, which does not disappear with the development of society, but only changes the forms of expression, as well as with the formation of an equal dialogue between secular and religious. Post-secularism does not mean a return to the dominant position of religion and does not cancel the achievement of the secular paradigm. Secularism has transcoding the cultural matrix, therefore, it is no longer possible to take a central meaning and value-forming place in the culture of religion and confessional traditions that once gave birth to this culture. In addition, globalization creates a situation of interaction of religious traditions, unprecedented in the history of mankind, within the framework of one cultural and legal field. We are no longer talking about oppression by more progressive traditions of spiritually primitive traditions (Christianity or Islam in relation to paganism) - traditions with highly developed spiritual, intellectual and missionary potential have to interact with each other. Post-secularity means not only a critical revision of the stage consciousness, but also openness, receptivity, and at least interest in all the various forms of human religiosity. Secularization must be understood, according to J. Habermas, as the dual and complementary learning. Modernization embraces religious and secular consciousness, modifying them. This process of learning, change and enrichment is the essence of the post-secular era. The main characteristic of post-secular society is the "two-way learning process" of faith and reason, or their correlation. In the field of education, the necessary result of the formation of a post-secular society is the introduction of dialogue and tolerance as necessary principles of educational activity and the absence of discrimination on religious grounds.