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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.
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Zápas E. Rádla a J. L. Hromádky o možnost zjevení a teologie

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Skalický K.
Studia theologica
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2009
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vol. 11
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issue 4
37-46
EN
This study sheds light on the argument of Emanuel Radl concerning the need to admit the fact of Divine revelation and therefore also theology as science against the rationalist philosophy of Thomas G. Masaryk. It is Joseph L. Hromadka, who builds on Radl's thinking and tries to constitute theology as science using Masaryk's own philosophy. Hromadka's attempt is set forth, clarified and moreover - is further elaborated here in the direction of the resurrection of Jesus (left out of consideration by Hromadka as well as his interpreter, Smolik).
3

DEJINNÝ KONTEXT A TEOLOGICKÉ OTÁZKY DOGMATICKEJ KONŠTITÚCIE PRVÉHO VATIKÁNSKEHO KONCILU DEI FILIUS

88%
Genčúrová G.
Verba Theologica. Teologický časopis
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2017
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vol. 16
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issue 1
31 – 54
EN
The article presents the historical context of the formation of the dogmatic constitution of the First Vatican Council Dei Filius. It systematically describes its content, taking into account its hermeneutical significance in the area of God‘s Revelation, God‘s existence, and the relationship of reason and faith. It critically evaluates the ways of grasping the theological questions and problems of that time, presented in Dei Filius, as a response to the political and church changes of the then-society. At the same time, it points to the consequences of the dogmatization of radical changes in the Church. Finally, it outlines the perspectives of their further development.
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KARDINÁL NEWMAN, ZJEVENÍ A VÝVOJ VĚROUKY

88%
Štěch F.
Verba Theologica. Teologický časopis
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2020
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vol. 19
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issue 2
71 – 82
EN
This article deals with John Henry Newman’s account of revelation and the development of doctrine. It is intended as a contribution to the Czech and Slovak debate on Newman’s theological work which was revived after his canonisation in the year 2019. It starts with an overview of Newman’s understanding of God’s revelation (I.), continues with recalling his concept of doctrinal development (II.), and results in a synthesis (III.) presenting possibilities of inspiration we may draw from Newman’s scholarly work for a contemporary re-thinking of questions related to the concept of continual or new revelation. Based on encountering Newman’s thought, the concept of new revelation is critiqued, and a concluding terminological option is made for dependent revelation (instead of continuous or new revelation). This has an important consequence for the complex Christian theology of revelation. Dependent revelation is indispensably rooted in and based on the original revelation of Jesus Christ; it maintains development and includes new insights gained from particular experiences of faith throughout history, on the road towards the final, eschatological revelation. This account of revelation encourages Christians to rethink and experience again that God and human beings as well as time with eternity encounter one another within the Church.
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SATURATED PHENOMENA: FROM PICTURE TO REVELATION IN JEAN-LUC MARION'S PHENOMENOLOGY

88%
Tin M. B.
Filozofia (Philosophy)
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2010
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vol. 65
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issue 9
860-876
EN
In his phenomenology, Jean-Luc Marion shows how a phenomenon that appears in and out of itself evades the metaphysical demand of grounding. Classical philosophy has acknowledged phenomena only in so far as they can be sanctioned by the concepts of the intellect. This holds good also of Husserl's constitutive ego. Now, Marion distinguishes between such intuitively 'poor phenomena' and the 'saturated phenomena' that exceed the intentional consciousness; they are given not by the consciousness but to the consciousness in an excess of intuition. This 'gift of appearance' is Marion's main concern, in the visible in general, and in painting in particular. But whereas idols only reflect our own desire to see and to be seen, icons surprise us by the gaze the saint directs on us. A picture is the scene of a possible revelation; and the revelation is nothing but the phenomenon taken in its fullest meaning: intuitive saturation at its maximum. A crucial question, nonetheless, remains: What is the relation between revelation as a phenomenological possibility, and Revelation as a theological dogma of the utmost importance?
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JANOVO ZJEVENÍ A PASTÝŘ HERMŮV JAKO PROROCKÉ SPISY RANÉ CÍRKVE

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Přibyl S.
Verba Theologica. Teologický časopis
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2013
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vol. 12
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issue 2
63 – 72
EN
The article presents two early Christian prophetic writings: the Revelation of John and the Shepherd of Hermas. The books were written at the time when the Church has failed the original prophetic ministry, which we know especially from Paul‘s letters and the Didache document. John as the author of Revelation presents himself as a prophetic figure and his work is also devoted to prophecy. Johannine literature by itself knows the sayings attributed to Jesus Christ himself, which were in fact uttered by Christian prophets. The work written by Hermas was not admitted to the New Testament canon. It was written in the first half of the second century and represents the last major witness of Christian orthodox divination. It displays the structure of the Church of Rome with branched services and charismata. Of particular interest are its characteristics of false prophets. Later montanist movement sought to revive the old prophetic practice, however, a tendency to ecstasy and excessive austerity obscured its original meaning.
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THE MYSTERY NATURE OF LITURGY (Misteryjna natura liturgii)

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Migut B.
Roczniki Liturgiczno-Homiletyczne (Liturgical and Homiletic Annals)
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2010
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vol. 57
159-183
EN
The mystery nature of liturgy issues from the mystery nature of God's Revelation that has its height in Jesus Christ. It is in liturgy that Christ's salutary mystery is actualized. Owing to this, man can participate in Christ's mystery, and the very mystery achieves its aim. The mystery nature of liturgical celebration is fulfilled in its being a reorientation of Christian life to the mystery of Christ and to participating in it. The mystery character of celebration is also warranted owing to its five dynamisms: remembrance, participation, presence and action of the Holy Spirit, and in consequence the presence and action of Christ-the Church, and reference to the heavenly liturgy. Owing to these dynamisms liturgy is not just educating people and cheering up their hearts, but it is supposed to become the meaning of their lives, an impersonated adoration. The truth about the mystery nature of liturgy is confirmed in the Church's Tradition and teaching, as well as in the post-Caselian liturgical theology that achieves its most mature form in the Roman school. The mystery character of liturgy should be constantly discovered and emphasized both in ars celebrandi and in ars participandi of liturgy. It consists in the concentration of the Person of Jesus Christ and on the attitude of adoration. If liturgy in its mystery character is a continuation of the mystery of Jesus Christ by its actualization, the care for the mystery character of liturgy is the care for the growth of God's Kingdom until its fulfillment in the Heavenly Kingdom. Also its language results from the mystery nature of liturgy. The proper and the only permissible language of liturgical celebration is the symbol and the sign, whose special kind is the uttered word.
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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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NÁBOŽENSKÁ SKÚSENOSŤ A VIERA V ŽIVOTE ČLOVEKA PODĽA ROMANA GUARDINIHO

75%
Gavendová O.
Verba Theologica. Teologický časopis
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2023
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vol. 22
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issue 1
112 – 126
EN
The study examines the role of religious experience and faith in human life. It draws primarily upon the thought of Romano Guardini. The aim is to find the reason why, despite the secularization efforts in recent decades, we observe a return to spirituality and to religious experience. The starting point is the human being and its constitutive openness to something transcendent, to the sacrum, which enables him to live a religious experience. Then the study pays attention to the sources, subject and object of religious experience. The last section deals with the status and importance of revelation and faith for human life.
10

MU DAN'S POEM 'REVELATION', THE BIBLE AND WESTERN MODERNISM

75%
Yan L.
Asian and African Studies
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2010
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vol. 19
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issue 2
220-236
EN
The purpose of this paper is to unscramble the Christian elements in Revelation by Mu Dan, a modern Chinese poet. Mu Dan borrowed them from the Holy Bible and Western modernist literature, which made his poetry unique. The books of Psalms Ecclesiastes and Job from the Holy Bible motivated him to use prayer as a literature form in Revelation. Mu Dan's religious poems have enriched our thinking about human civilization and the meaning of life. They also provide a special perspective to understand the modern Chinese intellectuals interested in Christian belief and the difficulties they have encountered.
11

ADLER AND THE DEBATE ON REVELATION IN GOLDEN AGE DENMARK

75%
Bravo N.
Filozofia (Philosophy)
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2023
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vol. 78
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issue 10
821 – 833
EN
Adolph Peter Adler, a pastor of the Danish Church, claimed that he had received a supernatural revelation in which Christ spoke to him. The event triggered a religious controversy. In this article, I would like to offer an analysis of the episode of Adler’s alleged revelation by taking as a frame of reference the philosophical and theological debates of the time, the reaction of the ecclesiastical authorities to the incident, and Søren Kierkegaard’s own proposed diagnosis of the case. Such an analysis will allow us to reach a conclusion regarding the discussion of the time surrounding Adler’s episode, namely, that a contemporary revelation seems to present insurmountable difficulties within the margin of the orthodoxy defended by the Danish Church in the first half of the nineteenth century. A rationalist view, such as that adopted by the Danish Church in this period, holds that any discussion of Christian doctrine and its sources must be rationally explicable. The Scriptures, from this point of view, can and should be interpreted from the free, rational, and scientific perspective of the professional theologian. That said, if by “revelation” is meant a supernatural and subjective phenomenon, it follows that there can be no rational reflection on such a revelation. Therefore, it seems that a revelation – especially a contemporary revelation – cannot coexist with a rationalist theology.
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