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Uczony wierzący i praktykujący. Fenomen „teologicznego Nobla” A.D. 2008

100%
KRAUZE F.
Studia Gdańskie
|
2009
|
issue 24
79-83
EN
“The scientist who believes and practices his faith” – does not it sound somehow strange, especially in context of “positivistic mentality” and postMarxist 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.
2
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CZY W CUDA TRZEBA WIERZYĆ?

100%
KRAUZE F.
Studia Gdańskie
|
2007
|
issue 21
115-126
PL
WSTĘP. 1. POTENCJALNE PRZYCZYNY NIEWIARY W CUDA. 2. KORELATYWNA KONCEPCJA OBJAWIENIA, WIARY, CUDU I WIARYGODNOŚCI. 3. O POWINNOŚCI WIERZENIA. ZAKONCZENIE.
EN
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.
3
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WIARA I ROZUM W TAJEMNICY WCIELENIA. W KIERUNKU SYNTEZY TEOLOGICZNOFUNDAMENTALNEJ

44%
KRAUZE F.
Studia Gdańskie
|
1999
|
issue 12
153-196
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