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Gädeho problematizace konceptu zjevení jako epistemologického kritéria teologie náboženství

100%
Červenková D.
Studia theologica
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2007
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vol. 9
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issue 4
14-23
EN
Gerhard Gäde's theological-fundamental conception of the plurality of religions (interiorism), provides a stimulating alternative to the classical 'exclusivism-inclusivism-pluralism' definition of the relation of Christianity to other religions that appears deficient nowadays. This article discusses the main features of Gäde's inovative conception with an emphasis on the role of revelation. Besides thorough problematization of the insufficiency of the above mentioned paradigms, Gäde's contribution to this question rests in the emphasis on the theologico-hermeneutic relation of the Christian to the Jewish Bible, which indeed is a key relation for a more adequate reflexion of the relation of Christianity to other religious traditions. Practical application of Gäde's concept (i.e. for the relation of Christianity to Islam) however indicates certain problems not formulated by Gäde, such as the problem concerning distinct epistemological status of the Christian Bible in relation to the Islamic Koran, which reflects a different self-conception of a certain religion that does not have to correspond to its reception in other religions structures. We can surely understand the Islamic hermeneutics of the Christian Bible, however we can only hardly identify with them (incl. Christianity as a praeparatio islamica). The category of salvation and its content, posited by Gäde as common for all religions, should be formulated as problematic in the next step as well as the basic question of a fundamental theology (credibility question). Current expectations of the contribution of the fundamental theology to clarifying our understanding of the relation of Christianity to other religions are to be discussed at the end of the article.
2
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ZLÍ DUCHOVÉ, POSEDLOST A EXORCISMY Z HLEDISKA FUNDAMENTÁLNÍ TEOLOGIE

75%
Krumpolc E.
Studia theologica
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2012
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vol. 14
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issue 4
194–203
EN
The paper deals with the existence of Satan, evil spirits, their influence on people, particularly possession, and exorcisms from the point of view of fundamental theology. In the first part, the author demonstrates that these phenomena are confirmed by the revelation of God and the practice of the church since the apostolic period. In the second part, he describes the criteria which are useful for a diagnosis of actual possession of a person by an evil spirit from psychical or parapsychological disturbances. In the third part, he points out that the existence of evil spirits, their influence on people and exorcisms are fully compatible with scientific rationality.
3
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TEOLOGIE MEZI KONTINUITOU A DISKONTINUITOU. NÁSTIN POSTMODERNÍ METODY TEOLOGIE U LIEVENA BOEVE

75%
Kočí M.
Studia theologica
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2011
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vol. 13
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issue 1
54-79
EN
The Flemish systematic theologian Lieven Boeve is a promoter of serious theological engagement with contextual critical thinking. The aim of this study is to present Boeve’s interpretation of the contemporary context of Christianity, which he refers to as Postmodern and consequently point out the challenges posed by Postmodernity toward systematic theology. This includes, on the one hand, a critical evaluation of Modernity as the preceding epoch and, on the other hand, an evaluation of the theological methods which deal with the Modern world (i.e. correlation and anti¬ Modern theology). Finally, there is an analysis of Boeve’s attempt to discover a new methodological concept of reciprocity between theology and context which Boeve finds in the theology of interruption. This is a theological method which encourages Christianity to become an open narrative which means both: stressing the Christian particular identity as well as a radical openness toward other religions, worldviews and philosophical thought. This essay is a brief introduction to the work of one important participant in the theological debate regarding Postmodern thinking and the Postmodern situation in general.
4
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MEZI LIDSKÝM A BOŽÍM. UDRŽITELNOST KŘESŤANSKÉ PRÁCE S MLÁDEŽÍ V POSTSEKULÁRNÍ EVROPĚ

75%
Muchová L., Štěch F.
Studia theologica
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2012
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vol. 14
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issue 3
1–12
EN
This article attempts to set up a basic theoretical background for youth ministry practice from the fundamental theological point of view with certain insights from the perspective of religious education. Our theses are based on a fundamental distinction between the human and divine, and additionally placed into the context of contemporary world conditions which are not considered as anything particularly novel or unique. This contention is supported by a parallel between J. A. Comenius and Z. Bauman. The suggestion of a pattern leading towards the reflected religious identity is an outcome of this article. We believe that this proposal might be useful for the broad field of youth ministry research and practice.
5
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FUNDAMENTÁLNÍ TEOLOGIE V DÍLE JANA VALERIANA JIRSÍKA

75%
Krumpolc E.
Studia theologica
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2011
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vol. 13
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issue 1
42-53
EN
The person of Jan Valerian Jirsík, a Czech theologian and bishop of České Budějovice in the period 1851–1883, is briefly presented. The most important of Jirsík’s theological works Popular Dogmatic deals with fundamental theological topics, i.e. religion, the revelation of God, the doctrine of Jesus Christ, the Catholic Church and Catholic faith. The exposition of these themes by the author is described, his arguments are explicated and his work is evaluated as an important tool for cultivating and teaching the Christian faith to simple believers. In view of this aim, every part of his work is accompanied by practical advice with a pastoral emphasis. The study is part of the historical studies in Czech Fundamental Theology.
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COMMUNIO-MYSTAGOGIE-RELIGIÖSE DIVERSITÄT. FUNDAMENTALTHEOLOGISCHE KONKRETIONEN ZUR SCHULPASTORAL

75%
Schȍrkhuber B.
Verba Theologica. Teologický časopis
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2021
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vol. 20
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issue 2
59 - 81
EN
Systematic theology, in its task of reconstructive appropriation of faith, often depends on practical reflection. Systematic theology, beyond it´s purely selfreferential language and thought games, should also engage in practical mediation problems and not farm them out to practical theology. If for this mediation it is theologically valid that the content of faith cannot be detached from the free acceptance of freely given love and cannot be presented abstractly as deducible truth of reason, then the specific addressees have a constitutive role for the arrival of revelation. This understanding of faith and revelation must be based on reflecting practical theology (such as pastoral care in schools) as a practical science of perception in view of anthropological research and on illuminating the claimed a priori openness of human beings to an ultimate word and for the hearer of the word (Karl Rahner) is not a tabula rasa. Rather, he always already knows something and has always already had experiences. Fundamental theology has a double perspective: it is concerned with the subsequent assurance of faith for those who believe, but also, and especially in the secular space (the school), with making faith possible for those who do not believe and are searching. Here the reference to practice is a primary and receiving as well as stimulating access with that basis of experience, to which also fundamental theology must reflectively refer, if it does not want to lose its character as a science of experience. These constants give food for thought when practical theology (pastoral care in schools) offers a reflective sign-of-the-time experience in the context of fundamental theological responsibility for faith as ancilla hermeneuticae and in the focused view of communion, mystagogy, creation spirituality, religious diversity and art of living.
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