Piotr Roszak

The scientific papers published in a special edition of the journal “Scientia et Fides” are the result of an international scientific project titled “The Dynamic Theodicy Model: Understanding God, Evil, and Evolution.” The project leaders are Prof. Piotr Roszak (Nicolaus Copernicus University) and Prof. Saša Horvat (University of Rijeka), under the auspices of the University of Oxford and the John Templeton Foundation. Other members of the project team include Grzegorz Karwasz, Michał Oleksowicz, Tomasz Huzarek, and Jan Wółkowski.

"Oddajemy w ręce czytelnika kolejny tom „Dysput Nawarryjskich”, które od czasów swej pierwszej edycji w roku 2009/2010 zdołały na trwałe wpisać się w zakres współpracy dwóch miast, Torunia i Pampeluny, oraz regionów, województwa kujawsko-pomorskiego i Nawarry. Przyczyniły się do budowania intelektualnych mostów pomiędzy dwoma środowiskami naukowymi, które odgrywają ważną rolę w swoich krajach. Owe mosty zainicjowane przez Wydział Teologiczny Uniwersytetu Mikołaja Kopernika i Wydział Teologii Uniwersytetu Nawarry połączyły ludzi, wydziały, zespoły badawcze, ale także ostatnio całe uniwersytety, które w 2013 roku podpisały porozumienie o szerokiej współpracy na polu badawczym i dydaktycznym." [...] Ze Słowa Wstępnego.

The picture of the beginnings of humankind presented by natural science is often contrasted with what is conveyed in Scripture. It has been pointed out that the Edenic state before sin – which we refer to as original justice – was a time of absolute perfection in which there was no room for any deficiency. According to Thomas Aquinas, however, this picture conflicts with what Paradise was as a state on the way to Heaven. For Aquinas, the difference between Paradise and the present situation is not an ontological one but a change of circumstance, because original justice was not a period of salvation. This means that Paradise was a period of development, thanks to the grace received, which is reconcilable with the principled account of natural science. The key is the distinction between Paradise and Heaven, which sets religion–science reflections in their proper context. Contribution: The article drew attention to notions of original justice, emphasising the Paradise time as the development of virtues, including the theological virtue of faith. This helps to build an adequate theological framework for a fruitful dialogue with the natural sciences, as recommended by Buitendag.

In the face of the dichotomy of biblical exegesis and theology, one of the main postulates of Biblical Thomism is the integration of both activities. In this sense, it is understandable why there are philosophical threads in exegesis, and why we find many scripture references in sacra doctrina. The article, first presenting modern attempts to separate exegesis from theology, analyzes the three aspects of studying Sacred Scripture in practicing theology according to Aquinas. For him, exegesis is the alphabet of theology, but the requirement is that the extraction of the meanings of Scripture should be complemented by theological activity.

Scientific data indicate that violence is involved in the emergence of higher forms of life from lower forms. This seems incompatible with the God of Christian revelation, who is the source of love and mercy. Current attempts to explain this tension usually focus on two approaches: the ‘gift of freedom’ or the ‘only way’ theory. I will argue that Thomas Aquinas’ understanding of nature is able to provide an interesting framework for the challenges posed by the way of the appearance of life. The article will present Aquinas’ theology of nature, which seems to fit perfectly with the current state of scientific knowledge, especially when considering the relationship between God and creation.Contribution: The article shows that the problem of the interpretation of paradise in the Christian tradition may be related to the influence of the Neoplatonic tradition, which reduces paradise to the idealistic sphere. Attention is drawn to the concept of perfection, which does not mean the absence of any disvalue in the natural world, but is a relational concept. The death of animals and natural evil need not be explained by moral evil, but requires a broader interpretation of the value of the natural order.

The aim of this paper is to shed light on the changes in perceiving the sacred which have appeared in the history of pilgrimage. These are linked with different theological approaches to space and subsequent periods of desacralisation, secularization and re-sacralisation. Relying on a modern theology of pilgrimage and research into the philosophy of religion by M. Eliade the paper offers a new interpretation of the message of the Camino de Santiago which overcomes previous reductionisms based on seeing the sacred solely in the destination (the shrine). The relationship with the Camino and the content of pilgrim blessings indicate the role of experiencing order, beauty and these virtues which shape the relational order (corresponding with the virtue of _religio_). The effort of pilgrims is linked to this, however, it is no longer described in terms of ‘sacrifice’ although it is related to the same content which is perceived in a new post-secular cultural context.

En este artículo se analiza la noción de la fe explicita y la fe implícita que desarrolla santo Tomás de Aquino, al hacer la referencia al modo de conocer los misterios de Cristo. Al analizar los comentarios bíblicos del Aquinate se descubre una teología de la fe que sirve como adecuado acceso a conocer la humanidad de Cristo, evitando los reduccionismos. El estudio muestra que conocimiento de Cristo se realiza en el contexto eclesiástico y en el que destaca el valor de la caridad del Señor que es capaz de ‘convencer’. In this article the notion of explicit and implicit faith is discussed in the light of Thomas Aquinas’ thinking, particularly in the perspective of the mysteries of Christ. In analyzing the biblical commentaries of Aquinas, we can discover the theology of faith that serves as adequate access to know the humanity of Christ, avoiding any reductio-nism. The study shows that knowledge of Christ is done in the ecclesiastical context, in which highlights the value of charity the Lord that is able to convince the people.

Una de las características de la eucología hispana es su enfoque en el misterio conocido, mediatizado y participado en el rito a través de la fe. Esta división va a guiar nuestra reflexión sobre el concepto del misterio. Primero, el rito hispano-mozárabe es orientado hacia ad consideranda divinis Mysteriis sacramenta. Segundo, para los mozárabes, el misterio no es un simple recordatorio de la incognoscibilidad de Dios, sino apunta hacia una revelación trinitaria. Finalmente, la eucología hispana se esfuerza en indicar la manera adecuada de celebrar los mysteriis solemnitatis. One of the characteristics of the Hispanic euchology is its focus on the mystery known, mediated and participated in the rite by faith. This tri-partite division will determine our reflection on mystery. First, Mozarabic Rite is oriented ad consideranda divinis Mysteriis sacramenta. Second, for Mozarabs, the mystery is not so much a reminder of the unknowability of God but means his Trinitarian revelation. Finally, the Hispanic euchology is marked by concern for adequately celebrating mysteriis solemnitatis.

From the perspective of Aquinas’ Biblical commentaries, the article develops the reflection on pignus / arra haereditatis (Eph 1:5) seeing these essential elements of Thomas’ reflection on salvation in the terminological question of which one is better: pignus or arra, namely the pledge or the earnest/deposit. Thomas develops soteriology, which indicates that human salvation starts “now” and not “later,” through the participation in the Passion of Christ and in His merits. Analyzing Aquinas’ commentary on Ps 21, on the Letter to the Ephesians and on the Letter to the Galatians together with the themes of Christ’s obedience and its soteriological significance as well as His wish of voluntary death for us, the article shows the Biblical roots of Thomas’ soteriology. The author devotes particular attention to the analysis of the logic of inchoatio and consummatio in Thomas’ soteriological grammar and his understanding of faith as the beginning of eternal life and the ensuing consequences.

The article presents the question of understanding divine causality and its analogical character in the context of Thomas Aquinas’s teaching on Divine Providence. Analyzing Aquinas’s texts concerning the relation of God’s action towards nature and its activities it is necessary to emphasize the proper understanding of mutual relations between secondary causes and the primary cause which are not on the same level. Influenced by the reflection of M. Dodds and I Silva, the author of the article refers to Aquinas’s biblical commentaries which have not been discussed so far from the perspective of the character of God’s action. In the final part of the article, metaphors used by Thomas in reference to the relation of God towards the world will be presented.

El artículo hace el análisis del vocabulario lúdico utilizado en los escritos de Tomás de Aquino, que permite descubrir una “hermenéutica del buen humor” que caracteriza su manera de pensar sobre el ser humano. El objetivo del estudio consiste en sondear la base filosófica tomista de lo lúdico, destacando su contexto antropológico , epistemológico y ético. En este marco, aparece en el pensamiento del Aquinate una “racionalidad lúdica”, que percibe lo lúdico como dirigibile, y que, además, a través del placer lúdico abre al otro hombre y a la verdad. El particular interés se pone en exponer como el ocio ayuda en el conocimiento racional

En el presente artículo se hace el amplio análisis del concepto muy difundido en la época patrística y retomado por los medievales: el Verbum Abbreviatum que hace referencia a Rom 9, 28 y Is 10,22-23. Los padres enfoquan su interpretación en clave cristocéntrica mostrando a Cristo, el Verbo eterno del Padre, que encierra en si mismo toda la revelación. Esta concentración del ‘todo’ en Cristo tiene carácter absoluto e implica abreviarse en la realidad humana. No se trata sólo de la kenosis, sino también de la idea de Cristo como resumen de toda la ley, síntesis de la fe y gracia salvífica. Los teólogos medievales anteriores a santo Tomás, aprovechan la idea para expresar distintas verdades cristológicas y mostrar un aspecto práctico para la vida cristiana . El Aquinate identificará el Verbum Abbreviatum con la síntesis de fe y resumen de la sabiduría de Dios, que permiten contemplar la revelación como un ‘todo’ que no se pierde en la multitud de formulas.This article provides a comprehensive analysis of a concept widely spread and taken up by the medieval: Verbum Abbreviatum referring to Rom 9, 28 and Is 10, 22-23. The Fathers interpret it in a Christocentric key showing Christ, the eternal Word of the Father as enclosing in Himself the whole revelation. This concentration of “all” in Christ is absolute and implies being abbreviated in human reality. It is not only about kenosis, but also about Christ as the summary of all the law, a synthesis of faith and saving grace. The medieval theologians before St Thomas take advantage of the idea to express different Christological ideas and show a practical aspect for the Christian life . The Aquinas is going to identify the Verbum Abbreviatum with a synthesis of faith and a summary of God’s wisdom, that allows to consider revelation as a whole which does not get lost among so many formulae