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Pozycja Andrzej Anderwald, Teologia a nauki przyrodnicze. Rola wiedzy przyrodniczej w dociekaniach teologicznych, Redakcja Wydawnictw Uniwersytetu Opolskiego, Opole 2007, ss. 306.Krauze, Filip (Gdańskie Seminarium Duchowne, 2009)Pozycja Carl Anderson, Cywilizacja Miłości. Co każdy katolik może zrobić, by zmienić świat, Wydawnictwo św. Stanisława BM, Kraków 2009, ss. 227.Krauze, Filip (Gdańskie Seminarium Duchowne, 2011)Pozycja Czy w cuda trzeba wierzyć?Krauze, Filip (Kuria Metropolitalna Gdańska, 2007)The article attempts to address the question of obligation to believe in miracles. The question defends its validity in a wider context of criticism, risen against miracles as motives of faith’s plausibility, which took place in theology of reformation, in scientistic mentality on the break of 19th and 20th centuries and in a narrowed theological vision of the same time. However depiction of faith as the Revelation’s correlate, along with description of miracles as belonging to the structure of the Revelation as personalizing signs of God’s presence, taken up at the 2nd Vatican Council, expressed a suitable climate to overcome intellectualistic concepts in theology, that formerly reduced faith to intellectual approval of a doctrine. Then in a miracle, as well as in the whole Revelation, the point is about personal sharing of God’d presence with the human, to which the proper response is faith. In this special case, the faith in miracles is conditioned on manifold objective and subjective factors. Nevertheless it is impossible to remove miracles from the area of Christian faith, because the Resurrection is the very miracle, which leads the faithful to the mature faith. Particularly, the faith in miracles is ultimately the faith in selfrevealing God. Mostly in this context the answer to the title question is: yes, one should believe in miracles.Pozycja Jak formować przyszłych formatorów? – dyskusjaBramorski, Jacek; Krauze, Filip; Meller, Jacek; Ogórek, Placyd Paweł; Socha, Jacek (Gdańskie Seminarium Duchowne, 2008)Pozycja Pozycja Paweł Rabczyński, Znaki czasów według Marie-Dominique Chenu, Warmińskie Wydawnictwo Diecezjalne, Olsztyn 2007, ss. 203.Krauze, Filip (Gdańskie Seminarium Duchowne, 2009)Pozycja Sprawozdanie z działalności Instytutu Nauk o Rodzinie KUL za rok akademicki 2003-2004Krauze, Filip (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)Pozycja Theology and History: An Outline of Methodological Challenges in Fundamental TheologyKrauze, Filip (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2023)The article aims to bring together the ambiguities that arise in the course of determining the relationship between theology and the historical sciences. Just as the understanding of the relationship between the natural sciences and theology has developed due to the growth of methodological self-awareness of these disciplines, especially regarding their temporality, a similar progress could be expected in the research on relationship between theology and the historical sciences. It seems that the topic still needs to be synthesized on the ground of fundamental theology. For the theologian, a hermeneutical point of reference on the issue under discussion, can be the ruling of the Second Vatican Council in the 36th paragraph of the Constitution Gaudium et Spes. The temporality of theology features at least three dimensions: God’s Revelation occurrence in time, the occurrence in time of scientific reflection on this Revelation, and the dependence of the understanding and interpretation of both on the data provided by the historical sciences. The solution to the aporias arising in these processes can be the theological study of historiographical doctrines and the historical study of the history of Christianity, self-aware and critical of the historiographical doctrines being accepted.Pozycja Uczony wierzący i praktykujący. Fenomen „teologicznego Nobla” A.D. 2008Krauze, Filip (Gdańskie Seminarium Duchowne, 2009)“The scientist who believes and practices his faith” – does not it sound somehow strange, especially in context of “positivistic mentality” and post- Marxist inspirations? Michał Heller is renowned Polish cosmologist, physicist and at the same time Roman-Catholic priest, who impressively contributed to theoretical and practical answer to the opening question. For his achievements in this field he was recognized with so-called “theological Nobel” – the Templeton Prize in 2008. The presentation, which explains meaning of the mentioned prize and includes abridged Heller’s biographic entry, appeals to his earlier writings on question of positivism’s impact on modern mentality. The bottom line is, that those versions of positivism, which put into question possibility of religion and metaphysics, arrogated being metaphysical programs by themselves and are falsified along with development of scientific method. Even so, “positivistic mentality” is still alive in some societies, partially as aftermath of Marxism and other anti-religious propagandas.Pozycja Wiara i rozum w tajemnicy Wcielenia. W kierunku syntezy teologicznofundarnentalnejKrauze, Filip (Kuria Metropolitalna Gdańska, 1999)Pozycja Wzrastanie człowieka w godności, miłości i miłosierdziu, red. ks. Mirosław Kalinowski, Lublin 2005, ss. 340.Krauze, Filip (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)