The main aim of this article is to present necessary relations between the Bible (and biblical studies) - understood as a source of theology - and theology. At the beginning the author has shown a wide historical perspective of the main problem, which is changes in the ways of understanding the Bible and theology and relations between them. Than he has said about some modern ways of resolving this difficult problem, mostly from methodological perspective. He included also the reality of the Divine Revelation, the Church and her Tradition.

The idea of revelation is closely related in theology to the concept of mediation. This article analyzes the meaning of the concept of revelation and its relation to the category of mediation in the theological thought of Paul Tillich, one of the great Protestant theologians and philosophers of the twentieth century. Tillich’s doctrine of God assumes inconceivable closeness and, at the same time, transcendence of the Ultimate Reality. However, it also assumes that God reveals Himself to man through the elements of temporal reality. The first part of the article therefore deals with Tillich’s understanding of revelation. In the next part, the question of the final form of God’s revelation, which, according to Tillich, is Jesus Christ is analyzed. Finally, in the concluding third part, the concept of revelation will be presented in the key of mediation. Through revelation, the incomprehensible God mediates in the world so that man can recognize His [God’s] closeness and presence. The revelatory mediation in this optics does not mean that the immediate closeness of God is denied but both leads to, and discloses, it.

This article presented some critical remarks relating to the understanding of the panen-theism as a postmodern revelation, proposed by David Ray Griffin in his book Panentheism and Scientific Naturalism. Rethinking Evil, Morality, Religious Experience, Religious Pluralism, and the Academic Study of Religion. The main objection relates to the question that the American philosopher and theologian presents the philosophical, not theological conception of revelation. In addition he used the assumptions taken from process philosophy of A.N. Whitehead to construct this conception. The result of these assumptions is a new and original understanding of postmodernism. According to these assumptions panentheism is a conception that reflects properly the God-world relationship. Moreover, panentheism, as Griffin said, avoids mistakes of classical theism and extremes of early and late modernity. This panentheism is an integral part of naturalismppp. Griffin’s attempt to equate panentheism and revelation is based on the interaction recognized by him between God and the world. It manifests in the religious experiences and in the human drive to discover truth, which is, as Griffin said, a divinely-instilled drive. Process panentheism is the attempt to reconcile this revelation with the revelation that comes to us through the Abrahamic and other the-istic traditions. But it is difficult to accept that the revelation that comes to us from these religions, especially the revelation realized in Jesus Christ, gave rise to the recognition of the God-world relationship in terms of panentheism proposed by process theology

Methodology of Fundamental Theology. Demonstratio Christiana

Summary

The article addresses the issue of demonstratio christiana in fundamental theology in three parts. First, traditional grounds for revelation fulfilled in Jesus Christ are demonstrated (1), followed by the contemporary presentation of the Christological treatise (2). Finally, a possibility of presentation of Christological and ecclesiological facts in harmonized categories is suggested (3).

The Meaning of Life by Yevgeny Trubetskoy (1863–1920) is one of the most important works of the religious-philosophical renaissance in Russia. The book addresses the issue of value of human life despite the evidence of evil, violence and moral decline. In order to achieve his aim the Russian thinker referred to the philosophy of all-unity and the category of revelation. However, he understood the latter category in two ways: broad and narrow. In the broad sense the higher meaning of revelation (all-unity) is constantly revealed to humans, which allows them to cognize and develop. In the narrow sense revelation came from Jesus Christ who has revealed the deepest sense of life by means of His paschal mystery. Every human being has a choice to accept or reject the content of the narrow revelation. Such things as collective consciousness, community-based experience, living within church, eucharist, and common responsibility not only for the fellow believers, but also for the whole creation – can help to accept the narrow revelation. The following article discusses also the aspects of natural revelation, revelation in non-christian religions, conditions and characteristics of christian revelation.

The topic „The Bible and Christian Morality" was thoroughly studied by the Papal Biblical Commission. The article's author presents the originality of this concept. He proves why we ought to speak of „revealed morality" and not about Gospel ethics, the writings of St. Paul or OT and NT ethics. Morality - as opposed to ethics - does not rely on freely accepted initial assumptions, but is man's response to the gifts received from God: creation, covenant and fullness of revelation in Christ. It brings to light the criteria resulting from the Bible itself, which contemporary Christians should apply when dealing with problems that contemporary sciences, techniques and culture present, but about which the inspired books do not directly speak of. He stresses that the Bible itself, revealing what is unique and which does not undergo discussion, at the same time calls the faithful of God to dialogue with the world in which we live, particularly with believers of other religions.