DESCRIPTION: Prof. Edmund Morawiec (1930-2019) was head of the Department of Metaphysics at the Faculty of Christian Philosophy of Cardinal Stefan Wyszyński University in Warsaw (formerly ATK). He was also head of the Section of Philosophy of Being, God and Religion at the university. For many years, he served as editorial secretary of Studia Philosophiae Christianae and deputy editor-in-chief of the journal. He published 75 texts in it: articles, book reviews, and other statements. E. Morawca's main areas of research include classical metaphysics, and within that field, the philosophy of God, the methodology of classical metaphysics, and non-classical philosophical trends. On the occasion of his jubilees, E. Morawca was honored with issues of SPCh: 2/2000, 1 and 2/2011. (For more, see P. Mazanka, Ksiądz profesor Edmund Morawiec – życie i działalność naukowa [Professor Edmund Morawiec – Life and Academic Work], Studia Philosophiae Christianae 36(2000)2, 11-23). In the article in question, the author discusses the subject and tasks of Christian philosophy in a slightly different way than has been done so far. The subject of consideration is not so much the subject as such in classical philosophy, in its Thomistic strand, but rather the subject in relation to issues characteristic of Christian philosophy. The same applies to the tasks of philosophy. It is not so much a matter of listing and characterizing these tasks as of showing their connection with the subject matter of Christian philosophy and even with its nature. Since the term “Christian philosophy” is a debatable one, the author devotes a great deal of space to its meaning. On the question of the goals of Christian philosophy, the author maintains that in the philosophical version discussed in the article, theoretical and practical goals are closely related to the subject matter. The author expresses the opinion that Christian philosophy is not a rationalization of religious faith or a rationalization of a worldview. It is neutral in nature. Its usefulness in relation to theology, religious faith, and even worldview stems from the thematic similarity of its issues to those of the above-mentioned fields of knowledge. Ultimately, the author takes the view that Christian philosophy derives its “Christianity” from its psychological dependence on the doctrinal climate of the Christian culture from which it originates. However, this dependence does not cause a methodological confusion between the natural order of the mind and the supernatural order. The author states that, strictly speaking, the systems of thought found in Christian culture that mix these two different orders are more theological than philosophical. "Christian philosophy, understood as above, considered in its objective, apragmatic aspect, presents itself, like any science taken from this point of view, as a certain set of propositions with a certain content. The content of these propositions is closely related to issues concerning such subjects as the world of material things, man, and God. These issues find a specific solution in Christian philosophy. Specific in the sense that they do not fundamentally differ from the solutions or definitions that can be found in Christian Revelation or even theology. It is precisely this proximity of solutions, as already noted, that constitutes one of the essential characteristics of Christian philosophy" (p. 55).
SUMMARY: 1. Introduction. 2. The problem of Christian philosophy. 3. The issues of Christian philosophy and its subject matter. 4. The tasks of Christian philosophy.
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