Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Results found: 4

first rewind previous Page / 1 next fast forward last

Search results

Search:
in the keywords:  MIRACLE
help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
1
Content available remote

POSEDLÝ, NEBO POSLANÝ? POSEDLOST A EXORCISMY VE ČTVRTÉM EVANGELIU

100%
Opatrný D.
Studia theologica
|
2012
|
vol. 14
|
issue 4
185–193
EN
Although the synoptic gospels provide a great deal of attention to the accounts and discussions of Jesus’ exorcisms, John’s gospel remains completely silent on this point. The first part of the paper evaluates four possible explanations of this John’s attitude and concludes that John avoided mentioning exorcisms intentionally, but without denying their historicity. The second part seeks to explain this by arguing that John considered exorcisms unsuitable for expressing the proper meaning of Jesus’ ministry.
2

Cud jako proste działanie ze strony Boga. Filozoficzna propozycja Davida Cornera

100%
Swiezynski A.
Studia Philosophiae Christianae
|
2010
|
vol. 46
|
issue 1
93-124
EN
It has been common for some time to think of a miracle as a natural event possessing a supernatural cause. Such a supernaturalistic account of miracles might be constructed with an eye to apologetic concerns, with the hope that the occurrence of a miracle might provide a defense for theism. The general strategy of such an apologetic appeal is to suggest that a miracle is an event that nature could not produce on its own. It is thought of as an event that is incapable of receiving a natural explanation. Thus the supernaturalist hopes that the occurrence of a miracle will point to the operation of a causal force from outside of nature, i.e. one that is supernatural. David Corner's concern is to show the liabilities of such an account of miracles, and to show how our concept of the miraculous may do without it. He offers a non-causal account of miracles as a basic action on the part of God. His motivation, expressed in the broadest possible terms, is to rescue the concept of 'miracle' from the quasi-scientific language of supernaturalists, and to show that the best understanding of a miracle is not one that tries to place it in relation to scientific notions such as that of a law of nature; it is one that understands a miracle to be an extraordinary expression of divine agency - where this needs not be understood in terms of divine causality - and as an event that has a role to play within theistic religious practice.
3

DIE DECKENMALEREIEN DER PAULINER WALLFAHRTSKIRCHE UND DER HEILIGEN BRUNNKAPELLE IN MARIATAL

86%
Szabolcs S.
ARS
|
2010
|
vol. 43
|
issue 2
154-177
EN
The paper analyses vault paintings in the pilgrimage Pauline Church and the Holy Fountain Chapel in Mariatal, one of the most important pilgrimage sites of Historic Hungary, established in 1377 by king Louis I 'the Great' of Anjou. The paintings, executed in the first half of the 18th century, depicted Virgin Mary (sanctuary - later repainted during regothization) and history of the Pauline Order (nave - intact).
4

Is Chance An 'Element' Of Miracle? In Search For Common Aspect Of Miraculous And Chance Events

86%
Swiezynski A.
Studia Philosophiae Christianae
|
2010
|
vol. 46
|
issue 2
25-47
EN
Philosophical attempts to answer the question as to what chance is and the question as to the possibility of the existence of the miracle, are ineluctably bound up with the problem of the concept and structure of the laws of nature. It thus appears that the most competent area of philosophical deliberation, within the framework of which one might seek the answer to the foregoing questions, is the philosophy of nature, rooted within contemporary natural sciences. An extraordinary event, one which we are unable to incorporate into the regularities of nature as we know them, may be such either on account of its ontic structure, or on account of the observer's limited cognitive capabilities. What emerges here is a convergence between the empirical element of a miraculous event and an event which we describe as a chance event, in the sense of there being an absence of cause/a lack of knowledge regarding the cause.
first rewind previous Page / 1 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.