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Matthias Joseph Scheeben a Kristův učitelský úřad v jeho hlavních spisech

100%
Řeháková V.
Studia theologica
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2021
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issue 3
19-37
EN
The aims of the article Matthias Joseph Scheeben and Christ’s Magisterial Office in His Major Writings are to present briefly the great German theologian of the nineteenth century M. J. Scheeben, to introduce the Christological titles treated in his main writings and especially to deal with Christ’s prophetic and magisterial office in light of the today’s Christological and Soteriological reflections. When considering the strengths and shortcomings of Scheeben’s work, we bear in mind the historical context of systematic theology of the nineteenth century. We appreciate that the author finds mutual connections between the three offices of Christ and their continuity with the Old‑ Testament messianic offices. Scheeben is exceptionally creative in finding new connections within the Old‑ Testament texts. With regard to the prophetic‑ magisterial office as described by the German theologian, we find an interesting, original name for Christ – Christ the Apostle, the Sent‑ One. We consider his tendency to integrate the mystery of the Trinity into Christology and Soteriology and to make it relevant to Christian life as his greatest contribution. Revelation is not merely a theoretical doctrine, it offers us a sharing in the inner life of the Trinity. The shortcomings of Scheeben’s theology are connected with the theology of his time. In general, the author treated the question of Jesus in more of an a‑ historic and distinctively ontological way. He emphasized Christ’s divine dignity and identity more than his human existence, his growth, his learning and the evolving story.
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Kristův kněžský úřad v hlavních spisech M. J. Scheebena

100%
Řeháková V.
Studia theologica
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2021
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issue 4
85-105
EN
The study follows up on the previous article about the Christological titles and Christ’s magisterial office treated in the main writings of the German theologian. The aim of this study is to put Christ’s priestly office into the context of Scheeben’s soteriological reflection, to present the main characteristics of the office, to draw attention to the sacrifice on the Cross as the central function of Christ’s priesthood and, finally, point out the Trinitarian foundation of Jesus’s sacrifice. Christ’s high‑ priesthood, with its climax in the sacrifice of the Cross, can be rightly considered as crucial to understanding Scheeben’s rich and, for his time, innovative soteriology in which the main mysteries of faith are connected. In Jesus’s sacrifice on the Cross, salvation as deification culminates. Therefore, the Cross is not only a propitiatory but also a deifying, glorifying and eucharistic sacrifice. Here, the author’s own sacrificial theory is made evident. The few shortcomings of Scheeben’s reflection have to be understood in the context of his time. The theologian emphasises the hierarchical aspect of Christ’s priesthood and does not explore the thought that Jesus’s life is also a realisation of his self‑ giving to others in his obedience to the Father. Christ’s sacrifice has its archetype in the life of the Trinity and is an invitation for a Christian to partake in divine relationships. Scheeben underlines the presence of the Holy Spirit both in Christ’s sacrifice and in the living out of this mystery on the Christian life.
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Matthias Joseph Scheeben a česká katolická dogmatická teologie v letech 1918–1948

100%
Řeháková V.
Studia theologica
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2023
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vol. 1
75-105
EN
The study aims to clarify how widespread and to what depth Scheeben’s dogmatic­‑theologian legacy affected Czech Catholic Theologians between the years 1918 and 1948. The research indicates that there was a wide awareness of both the person and the work of the German Professor among clergy as well as laity. We name nearly thirty authors who referred to Scheeben’s books. The most frequent themes were Ecclesiology, the Holy Spirit and grace, Sacramentology, and some authors touch on Trinitology, especially connected to spirituality.
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Českoslovenští zednáři (1925‒1938) a evoluční vznik člověka

63%
Pospíšil C. V., Řeháková V.
Studia theologica
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2022
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vol. 1
145-155
EN
Based on a critical analysis of the periodicals Svobodný zednář and Die drei Ringe, the authors of the article examine the attitudes of Czechoslovak Free Masons towards the question of the evolutionary origins of the human being and towards Darwinism in the period of 1925‒1938. Czech Free Masons had no interest in this issue. A clear rejection of Social Darwinism and racism can be found. German Free Masons, living in this country, consequently accepted the evolutionary origins of humans and naturally stood up against Social Darwinism, especially from 1933 on. The Darwinist concept of human origins was not used in even one case against the Bible, Christianity, or the Catholic Church. Taking into account the faith of regular Free Masons in God the Creator – the Great Architect and in the immortality of the human soul, one can quite easily speculate as to their closeness to the theistic interpretation of the evolutionary origins of humans which is typical for Christian thinkers.
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Tomáš G. Masaryk na stránkách periodika Die Drei Ringe 1925‒1938

63%
Pospíšil C. V., Řeháková V.
Studia theologica
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2021
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issue 2
193-212
EN
The authors of this study have researched an internal periodical of the German Free Masons Die Drei Ringe which was published from the year 1925 until 1938. Their interest focuses on the attitude of the German Free Masons towards the figure of T. G. Masaryk in the First Czechoslovak Republic. There are neither positive nor negative expressions of interest towards the first President until the year 1929. An increasing number of references and a growing intensity of expressed esteem are apparent as of 1930. German Free Masons in Bohemia and Moravia were especially attracted to Masaryk’s concept of humanity, democracy and equality of nations. Much less focus is given to the religious dimension of Masaryk’s thinking, probably only from the side of the German professor of philosophy Oscar Kraus who presents Masaryk’s practical monotheist religiosity, naturally very understandable and attractive for the Free Masons. It is evident, however, that German Free Masons hold a strongly positive attitude towards Czechoslovakia, the country in which they lived, so they could be paradoxically referred to as true "Czechoslovakians".
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Tomáš G. Masaryk na stránkách časopisu Svobodný zednář 1933‒1938

51%
Pospíšil C. V., Řeháková V., Sušer J.
Studia theologica
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2021
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vol. 1
207-225
EN
The volumes of the internal periodical of the Czech Free Masons 1933‒1938 make many references to T. G. Masaryk who was becoming an increasingly symbolic figure, shielding democratic Czechoslovakia at the time of enforced totalitarianism in neighbouring countries, especially in Germany. Czech Free Masons took Masaryk’s criticism about their organisation, expressed in his publication in 1905, extremely badly. It provoked heated discussions in their Lodges. It was especially Grand Master K. Weigner who often highlighted the religious dimension of Masaryk’s legacy. In general, there was a visible bond between Free Masonry and democracy which naturally led to the veneration of the President Liberator. Czech Free Masons had similar hopes in E. Beneš which was also true about German and Hungarian Free Masons in Czechoslovakia.
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Tomáš G. Masaryk na stránkách periodika Svobodný zednář 1925‒1932

51%
Pospíšil C. V., Řeháková V., Sušer J.
Studia theologica
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2020
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vol. 4
183-203
EN
The authors focus on an internal periodical of Czech Free Masons from 1925 till 1932, i.e. until the year of Hitler’s taking over power in Germany. They find out that the relationship of the Free Masons to T. G. Masaryk was gradually being intensified. While the periodical never mentioned him in the period 1925‒1927, from the following year on, occurrences of his name and expressions of honour towards him increased in number and in intensity. From the year 1931 onwards, his title “Mason without Apron” became official. Czech Free Masons also accepted Masaryk’s religious legacy which was contrary to what the majority in the society held.
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