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  1. 23 Studia theologica

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  1. 4 Pospíšil C. V.

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1
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K DOKUMENTU MTK O PŘIROZENÉM ZÁKONĚ– OTÁZKA KATEGORIE „DRUHU“ – TROJIČNÍ ZÁKLAD TZV. „ZLATÉHO PRAVIDLA“

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Pospíšil C. V.
Studia theologica
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2011
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vol. 13
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issue 4
207–216
EN
The author mentions two critical notes on the work of the ITC which does not consider its own former documents in its subsequent chronological texts. Moreover, the documents of this Commission are in need of an institutionalized academic dialogical reflection. Furthermore, the author deals with the category of species, which is very important in the sphere of natural order. Finally, the author demonstrates that the so-called “Golden Rule” is not particularly comprehensible out of the Trinitarian Image of God.
2
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PROLEGOMENA KE STUDIU ČESKÉ CHRISTOLOGIE 19. STOLETÍ – KNIŽNÍ PRODUKCE A ODBORNÉ STUDIE V ČKD

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Pospíšil C. V.
Studia theologica
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2011
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vol. 13
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issue 2
126-162
EN
In this paper the author classifies the christological publications of Czech authors and the christological literature translated into Czech in the 19th century. In each group, the entries are listed in chronological order and provide basic information regarding the content and the genre. This foundation can be used for future preparation of a treatise dedicated to the theme of Czech christology of the 19th century. The overview of collections of sermons, in particular from the first half of the 19th century, points to the possibility of their successive rendering in student theses which will constitute the basis for the subsequent evaluation.
3
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PROLEGOMENA KE STUDIU ČESKÉ CHRISTOLOGIE 1901–1910, KNIŽNÍ PRODUKCE A PŘÍSPĚVKY V ČKD: DOPLŇKY K PŘEHLEDU TVORBY Z 19. STOLETÍ

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Pospíšil C. V.
Studia theologica
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2012
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vol. 14
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issue 1
79–111
EN
The proposed study is a continuation of the research which opened last year and whose findings were published in a study about Czech christology of the 19th century. Several publications from the 19th century are supplemented and certain major indigenous and translated studies from 16th to 18th century are pointed out in the first part, whereas the second part introduces Czech indigenous and translated literature from 1901 to 1910. It would appear that the amount of publications in the first decade of the 20th century is comparable with the amount in the last decades of the 19th century. As expected, the preaching and spiritual literature distinctly prevails quantitatively. Moreover, the number and quality of the non-Catholic literature increased at the beginning of the 20th century.
4
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THEORY OF RELIGIOUS CYCLES AND ITS APPLICATION TO INTERRELIGIOUS DIALOGUE AND TRANS-RELIGIOUS THEOLOGY

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Sergeev M.
Annales Scientia Politica
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2020
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vol. 9
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issue 1
7 – 17
EN
The application of my theory of religious cycles to the development of inter-religious and trans-religious thinking is twofold. First, it goes beyond the uni religious approach and claims to religious exclusivity, by viewing different spiritual traditions as essentially one, by focusing on the common evolution of religions and arguing for the identical pattern of this evolution. Second, by distinguishing between the structural and systemic crises of religion, my theory offers a sound theoretical justification as to why people are irresistibly drawn into interreligious and trans-religious ideas and attitudes. Our time is characterized by the total crisis of religious consciousness and, therefore, bears witness to different versions of syncretism and eclecticism out of which new religious movements are developed and established.
5
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Patří pojednání o vlastnostech Božích do trinitární teologie?

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Pospíšil C. V.
Studia theologica
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2005
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vol. 7
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issue 2
1-12
EN
In this article, the author ponders about an absence of treatises on God's attributes in modern monographs about God trinus and unus. The unquestionable importance of this area of theological reflection is connected with several problems that the author tries to solve for the present time. Firstly, it is necessary to prefer the way of negative theology, and we should be aware of God always transcending the being we think. The intellectual cipher in this world of the mystery of the living God is a paradoxicalness that we do not have to be afraid of. Secondly, we need to connect ontological utterances with the history of salvation, which is possible if we see them on the basis of the structures of systematic Christology as a point of the drama of revelation and salvation. The new ontotheology must not be used as something that precedes the experience of faith, but as a moment of intelligibility of mystery implicit to faith. As a consequence of it, the new ontotheology will be implicit, not only to faith and historicity, but also to spirituality. On the basis of confrontation with the biblical faith, the author traces a paradoxical polarisation necessity/freedom, which allows him to enter the area of Trinitarian ontology, as the immanent Trinity asserts a perfect mutual penetration of freedom and necessity: God is such as He wants to be, and He wants to be as He is. The given solutions have their importance mostly for the methodological field, and several given proposals call for a subsequent study, where the traced principles will be applied together with the principle of paradoxicalness in the presentation of individual attributes of God trinus and unus.
6

PROBLÉMY NORMATÍVNEHO VYMEDZENIA VZŤAHU FILOZOFIE A TEOLÓGIE U E. STUMPOVEJ

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Labuda P.
Filozofia (Philosophy)
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2017
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vol. 72
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issue 3
173 – 180
EN
In her article Athens and Jerusalem: The Relationship of Philosophy and Theology, Eleonore Stump answers the question of the relationship between philosophy and theology via considering both disciplines doctrinally. Stump sees the difference between them mainly in their goals. Philosophy seeks to build a body of knowledge characterized in terms of abstract universals (wisdom). Theology seeks to reach an insight into a concrete particular (God). In this article, the author aims to show that normative definition of the relationship between philosophy and theology a la Stump fails. Firstly, it fails systematically because it misinterprets several aspects of these two disciplines. Secondly, it fails historically because it fails to cover historical exempla. In conclusion he proposes a sketch of an alternative dynamic model that allows us to describe the historical changes of both disciplines, and trace the changes of their relationship through time.
7

ZMIERENIE NIE JE ODPUSTENIE CHVÁLA ODPUSTENIA

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Sucharek P.
Filozofia (Philosophy)
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2017
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vol. 72
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issue 6
417 – 428
EN
Contrary to reconciliation forgiveness in modern sense appears in philosophy in the context of „German guilt“ relatively lately, namely as late as at the end of the second half of the 20th century. It is perhaps due to this relative novelty that the two are arbitrarily mistaken one with another or understood as mutually dependent. In addition to a briefly outlined historical context we focus on unveiling the essential differences between reconciliation and forgiveness. Metaphorically speaking, the forgiveness requires face-to-face relationship with the other, while reconciliation settles for walking side by side. While forgiveness represents a radical event, the reconciliation cannot deny its cunning dialectical origin. Thus the praise of forgiveness is the praise of that special, paradoxical and probably even still not conferred gift so desperately expected by modern humans.
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LUTHEROVO POJETÍ PŘIROZENÉHO ZÁKONA JAKO ZÁKLAD UNIVERZÁLNÍ ETIKY

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Liguš J.
Studia theologica
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2011
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vol. 13
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issue 4
117-126
EN
The paper makes an inquiry into three areas of Luther’s up until now less known natural theology: natural cognition of God (cognitio Dei naturalis), natural human reason (ratio) and natural law (lex naturalis). All these areas are related to the proposed theme concerning the foundation of universal ethics. The German reformer Luther illuminates all three parts on the biblical dialectical background, in which he points to God’s original intention with human beings on the one hand and to the concrete historical situation of human beings after Adam’s fall into sin on the other hand.
9
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Ernsta Cassirera analiza filozoficzno-teologicznych poglądów Mikołaja z Kuzy

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Musioł A.
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
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2012
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vol. 24
119-132
EN
In this article I examine the interpretation of Nicholas of Cusa’s thoughts proposed by Ernst Cassirer. In his historical and philosophical research on the philosophy of this medieval thinker, the disciple of Hermann Cohen and Paul Natorp combines, in a creative manner, cultural symbolism with epistemological foundations of neo-Kantianism of the Marburg school. His image of Cusanus is that of a person infatuated with science, especially mathematical geometry, a theologian, part of the canon of the medieval epoch and also the precursor of the ideas of the Renaissance.
10
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PŘIROZENÝ MRAVNÍ ZÁKON A BOŽÍ ZJEVENÍ

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Krumpolc E.
Studia theologica
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2011
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vol. 13
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issue 4
185–190
EN
The paper deals with the Natural Law from the point of view of Fundamental Theology, particularly the Theology of Revelation. The author argues in favour of the thesis that the Natural Law has a full validity only in cases when it is confirmed by the biblical Revelation of God. Universal ethics can only be found in the Light of Christ’s Gospel.
11
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NARATIVITA A TEOLOGIE U MARKA A LUKÁŠE

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Tichý L.
Studia theologica
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2013
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vol. 15
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issue 1
24–35
EN
The article attempts to compare the relationship between narrativity and theology in the Gospels of Mark and Luke. Three pericopes are studied in order to achieve the goal. Two of them are to be found both in the Gospel of Mark (2:13–17; 10:46–52) and in the Gospel of Luke (5:27–32; 18:35–43) while the third is only in the Gospel of Luke (19:1–10). From the Lukan texts it is obvious that the author of this Gospel seeks to present narratives of a high quality, without any roughness or unevenness. This quality serves the theological message of the Gospel as well. The narratives should help the readers reach a better understanding of Jesus and recognize and accept his demands on those who are willing to follow him. In contrast, the author of the Gospel of Mark is primarily interested in informing his readers who Jesus is and what His Gospel means, without much concern about the smoothness of the narratives.
12
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Pravda vždy větší. K diskusi o interpretaci náboženské zvěsti a věřeného obsahu ve filozofii a teologii

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Říha K.
Studia theologica
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2005
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vol. 7
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issue 4
58-62
EN
The article would like to contribute to the discussion between Dvorak and Holub (see Nr. 18, 19 and 20 of this journal) concerning the relationship between 'belief, philosophy and theology' (Dvorak) and between 'philosophy and religious message' (Holub). The discussion seems not to address the same topic. Moreover, the standpoint of Holub disjoints the religious message from the answer of belief, and the point of view of Dvorak considers the believed content in complete abstraction from the act of belief. In neither case can the living reality of the religious act be achieved.
13
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JOSEF LUKL HROMÁDKA: V KOMUNISMU SE PROJEVUJE NEZADRŽITELNĚ DYNAMICKÁ SÍLA ŽIVÉ KŘESŤANSKÉ TRADICE

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Novotný V.
Studia theologica
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2013
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vol. 15
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issue 2
31–44
EN
The study provides insight into the attitudes of Czech Christians towards Marxism in the period of the so-called pre-totalitarian regime over the years 1945 to 1948. It introduces two of the most significant forms of ideological discussions between Czech Christians and Marxism and Communism of those times which are represented by the Catholic Josef Zvěřina and the Protestant Josef Lukl Hromádka. It demonstrates that both of these authors were open to the project of social equity, collective collaboration and more equitable distribution of capital. They were of the opinion that everything which was right in Communism was merely a development of that what was typical for Christianity and what could only find its proper place and crowning within integral Christianity. They rejected atheism. Zvěřina believed that ideological and practical atheism was such a key aspect of Marxism that it led towards such a different conception of human society which was impossible to coexist with Communism. Hromádka, in contrast, operated with the idea of non-atheistic Communism and from this derived the possibility that peaceful collaboration between communists and Christians could lead towards its surmounting.
14
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VOJTĚCH ŠANDA JAKO BIBLISTA

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Petráček T.
Studia theologica
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2011
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vol. 13
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issue 4
25–41
EN
The study deals with the life work of the Czech Catholic priest Vojtěch (Adalbert) Šanda (1853–1953). He lectured Exegesis and dogmatic theology at the seminary for priests in Litoměřice and later Dogmatic Theology exclusively at the Theological Faculty in Prague. Over the years 1902–1914, he was one of the most renowned Czech Catholic bible Scholars with his works written in German enjoying recognition throughout Europe. He later switched exclusively to dogmatic theology, but in the twenties he once again spoke out strongly on exegesis in the strictly conservative work Moses and the Pentateuch. The study follows the turnaround in the exegetical focus of his work within the context of his career and the fate of the Catholic exegesis of the first half of the 20th century.
15

Konstruktywna otwartość systemu filozoficznego jako warunek jego przydatności teologicznej à propos pewnej idei Jeana-Luca Mariona

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Woźniak R.
Polonia Sacra
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2011
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issue 29(73)
321-331
EN
The article attempts to describe some important features of Jean-Luc Marion’s conceptualization of relation between philosophy and theology. The main question of present inquire is the examination of theology’s own exigencies in respect to philosophy. The analyze shows that one of the fundamental characteristic of the philosophy which makes it appropriate for theology is its openness. Philosophical system has to be able to continual evolution in order to donate theology useful tools of speculation and argumentation. This openness is the synonym of the constructive abilities inherent to concrete philosophical system.
16

Ekologia i antropologia w teologii ekofeministycznej

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Naumowicz C.
Studia Ecologiae et Bioethicae
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2010
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vol. 8
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issue 1
91-104
EN
Ecofeminism is a current emerged in 1970, it’s a movement that sees a connection between the degradation of the natural world and the subordination and oppression of women. For some time problem of ecological crisis and feministic analyses have been influencing on theological reflection. Ecofeministic theology aims at combining ecology, feminism and theology. Its main proponents are: Rosemary Radford Ruether, Elizabeth Johnson, Sally McFague, Mary Grey, Anne Primavesi, Ivone Gebara, Elizabeth Green and Elisabeth Moltmann-Wendel. Many of authors make a hypothesis about responsibility of Jewish and Christian tradition for women suppression in patriarchal dualism and aims at reinterpreting some theological concepts.
17

VZŤAH MEDZI ESTETICKOU A RELIGIÓZNOU FUNKCIOU ĽUDSKÉHO DUCHA V TEOLÓGII PAULA TILLICHA

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Ábel F.
Filozofia (Philosophy)
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2006
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vol. 61
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issue 6
464-473
EN
In his phenomenal system of the theological and philosophical thought Paul Tillich deals also with the question of the relationship between the aesthetic and religious aspects of a human spirit, which receive the concrete forms in art, particularly in arts. This relationship has an existential meaning. It means that we can talk about the theology of art, especially having in mind the visual, graphic, musical and literal depictions and, last but not least, the architecture. Every work of art represents a substantial form of expressing the profound train of thoughts, the feelings and visions of the artist. These have the same meaning and importance as the religious life of the people. They all are the reflections of the same concepts, i. e. there is a very close mutual relationship between the theology, religion and art, which always has to be taken into account when we are concerned with the fundamental aspects of being: with its meaning, purpose and the goal.
18

CHAADAEV AND THE PRINCIPLE OF UNITY

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Drozdek A.
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2008
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vol. 57
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issue 1
47-60
EN
In presenting a somber image of Russia in his 'Philosophical letter' and in solutions he offered, Chaadaev was motivated by the idea of universal unity: spiritual unity of all nations that resulted from the idea of cosmic unity, which, in turn, resulted from the idea of a providential God, the creator of all things and caring for His creation. This idea of unity is, philosophically, the most lasting element of Chaadaev's thought and becomes a unifying intellectual framework for other Russian thinkers. The fall disturbed the unity of the universe by giving rise to spatio-temporal world and the unity has to be restored by divine intervention and human cooperation.
19

MORALITY AND REASON. SAMUEL CLARKE'S RATIONALISTIC ETHICS.

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Raube S.
Studies in Logic, Grammar and Rhetoric
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2009
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issue 15(28)
135-143
EN
The British philosophy at the break of the 17th and 18th century was marked by the conflict which had very significant consequences. The developing civic society and the emerging public opinion were gradually limiting the influence of the contemporary political and religious authorities. The author presents the conflict between morality and reason, examining the main thesis of Samuel Clarke's rationalistic ethics and its consequences.
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Objektivita teologického metaetického základu morálky človeka

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Ábel F.
Studia theologica
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2007
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vol. 9
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issue 3
17-30
EN
The world events of the last century again revivified discussion about the objectivity of theological meta-ethical foundation of human morality. The First and Second World War, genocides as the Holocaust or systematic repudiation of the otherness from the side of great majority, societal ethnic cleansing and many other forms of evil in daily life, partly in consequence of destructive activities of man, partly in consequence of natural and biological processes, these all are a part of tragic character of human nature. Despite of these realities, the elementary question about the theological meta-ethical foundation for morality is always the basic necessity in the human life. In this article, we try to show some philosophical as well as theological approaches to this question such as the ethical exegesis, biblical humanism, and the new way of interpretation of both experiences of personal faith and religious tradition. These approaches present some potential solutions, which could be at least a partial answer of this fundamental existential question.
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