Teologia jako wiedza praktyczna

Abstract

Regardless of the solutions to the problem posed in this way, at least one is beyond discussion: in the practical dimension of systematic reflection of faith, it is about knowledge. Besides, it is theology that is the most appropriate way to defend knowledge against one-sided and partial approaches. It is determined by two issues that constitute an interpretative key in solving the problem posed: sense and context, as well as – in this perspective – two dimensions: cognition and free will. Therefore, in order to define the nature and importance of theology as practical knowledge, the problem of utilitarianism in science as such must first be solved. The turning point here is the Marxist appreciation of revolutionary praxis, which gives philosophy a new and practical meaning. It posed a particular challenge to theology and the objective nature of truth as a fundamental question in science. Both the Bible and the Christian systematic reflection of faith developed over the centuries clearly show that faith in Almighty God has a practical character. This means that faith cannot be reduced to knowledge only, just as faith cannot give up the problem of truth. In this sense, theology as practical knowledge, that is, on the basis of faith, a specific spiritual attitude and the choices that flow from it, is a proper understanding of the necessary participation of human reason, revelation and life in this event. From a Christological perspective, the best definition of theology as practical knowledge are the words from John’s Gospel: “I am the way, the truth and the life” (Jn 14: 6). In such an approach, the practical dimension of reflection on faith is simply love – first as the perfect fulfillment of the Law (Rom 13:10), and then as caritas, that is, a gift that does not retreat from renunciation and suffering. This means the necessity in this problem of the revealed truth about the Holy Trinity, in which the relationships of giving and accepting in love are difficult to consider theoretically. Just as practical and theoretical knowledge should not be opposed, knowledge and wisdom should not be confronted or separated. For theology, as wisdom, not only knows, but also knows why it knows and what to do with what it knows; not only poses the question of how to live, but also answers them. In other words, the practical dimension of systematic reflection of faith is essential for theology to be not only debatable, but also kneeling and working.