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1

Věda a správa vědění v dokumentu Společenství a služba

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Krumpolc E.

Studia theologica

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2006

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vol. 8

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issue 1

87-91

EN

The first part of the third chapter of the document 'Communion and Stewardship', entitled 'The Image of God: The Administrator of the Visible Creation', is briefly presented and critically analyzed. Science and technology as a form of knowledge and administration of the creation by man should be seen as service to God and to his plan for the whole of creation. Theories on the origin of the universe and of man attract the interest of theology as concerns the theological doctrine on creation of the universe from nothing and of man to the image of God. The creation of each human soul by God is a basis for the relationship between God and each human person from the very beginning of its existence. God is not only the universal cause of creation, but He is also the cause of secondary created causes including man, so that these causes achieve their effects due to the action of this First Cause. Theology cannot decide whether the process of evolution in nature is accidental or intentional, nevertheless it calls attention to the fact that divine providence could achieve its goals in any casual way. From the theological point of view, such a process of evolution that would be beyond divine providence is not possible at all. According to John Paul II, the origin of the first human beings represents in the process of evolution an 'ontological jump' that should be ascribed to the intervention of God. On the other hand, this view can hardly avoid a certain type of dualism dividing the human soul and body while the Holy Scripture underlines the unity of both.

2

Společenství s Otcem. Výklad podobenství o marnotratném synu (Lk 15,11-32)

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Marecek P.

Studia theologica

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2004

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vol. 6

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issue 4

1-18

EN

The article examines the Parable of the Prodigal Son (Lk 15:11-32), which was called 'the gospel in the gospel' and has, more than any other Gospel passage, entered into various discussions and presentations of human conduct. The exposition is presented in 6 parts. The first undertakes some major problems regarding textual criticism. In the second part the context of the parable is described. The third part proposes the structure of the text in the parable. The fourth part, which is the most extensive one, presents a detailed explanation of the text of the parable. In the fifth part attention is focused on the question of the tradition and redaction criticism of the parable. The final sixth part provides in summary form the meaning and the message of the parable.

3

Teológia ako praktická veda podľa Jána Dunsa Scota

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Chabada M.

Studia theologica

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2006

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vol. 8

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issue 1

62-70

EN

John Duns Scotus' (c. 1266-1308) understanding of theology as a practical science is based on the new meaning of practice. Practice is an elicited act of will (actus elicitus voluntatis), even in such a case when followed by a commanded act of will (actus imperatus voluntatis). There is a relation of priority and identity between a practical cognition that is based on intellect and practice that is a mater of will. Cognition is practical when it precedes an act of will. If will acts in agreement with this cognition, then will is correct. From the cognition of God as the object of theology and as the ultimate goal of man, conclusions or practical rules are derived that allow the existence of caused practice. The nature of the object of theology is the reason that allows the expansion of practical cognition towards practice. Practice is contingent since it is caused especially by will that is preceded by an act of intellect. According to Scotus, theoretical and practical sciences do not have a different object of inquiry - that is why practical science is not less noble. Unlike geometry, where instruction on triangles can be given without triangles being worthy of love, theology cannot be taught without God being an object of love. God is not only cognoscibile, but at the same time, operabile. The goal of theology is love towards God and love towards neighbor. Theology indicates ways of this love, indicates the rules for the correctness of loving. In simple words, love without rules is blind, and rules without love are empty.

4

Tradice a budoucí směřování církve. Příspěvek k ekleziologii místních církví ve sjednocené Evropě

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Ambros P.

Studia theologica

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2004

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vol. 6

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issue 1

10-19

EN

A local Church cannot be truly whole if it is not aware of its wealth. The article attempts to define a perspective on the local Churches in Central and Eastern Europe as a perichoresis of traditions and mentalities: this means a wealth of personal knowledge, sensitivity or openness towards the Christian East as well as for the developments in Western Europe. This Central European experience manifests itself in the confrontation with the issues of the global strategy of Church direction in the coming years. Central Europe does not have the ambition to become the leading intellectual light of Catholicism, but a sensitive interpreter and seismograph of European trends.

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Biblické argumenty apoštola Pavla v Gal 4,21–31

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Tichý L.

Studia theologica

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2009

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vol. 11

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issue 4

1-14

EN

The article deals with the pericope Gal 4.21-31 (thus it is delimited by the author) in which the apostle Paul once more uses arguments from the Old Testament to convince the recipients of the Letter of the right way to reach justification before God. Actual quotations of the Old Testament are only in the verses 27 and 30. However, in the first part of the pericope (4.22-26) Paul alludes to the story of Abraham's two sons and two wives adding the interpretative key in v. 24: 'these things are said allegorically'. Although there is no consensus among authors in what sense Paul applies this principle to the biblical texts it is preferable to see here rather a typological approach than a pure allegory because Paul does not certainly deny a real story in the text of Genesis. However, for Paul the decisive factor in interpreting biblical texts was the person and life of Jesus Christ. In this light we must also see the quotations of Isa 54.1 in v. 27 and Gen 21.10 in v. 30, even though Paul may have been influenced by the reading of these biblical texts in Jewish liturgy. As for Paul, so for all true believers in Christ, the gift of the freedom Christ has brought must remain living.

6

Sv. Ambrož: Deus creator omnium

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Piackova G.

Studia theologica

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2004

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vol. 6

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issue 1

20-38

EN

The Hymn 'Deus creator omnium' is one of the four so called daily hymns that the tradition attributes undisputedly to Ambrose. These daily hymns are: the morning hymns 'Aeterne rerum conditor', 'Splendor paternae gloriae', the hymn for the Tierce (9 a.m.) 'Iam surgit hora tertia', and the above mentioned hymn 'Deus creator omnium'. 'Deus creator omnium' is an evening hymn. The liturgical assembly addresses it to God, giving thanks for the passed day, and presenting intercessions for the coming night. The hymn focuses on the remembrance of the passed day, with its sunlight 1,2-3, and labours, including the associated pains, physical as well as mental 2,1-2; further there is a call to God: the chant of the hymn 4,1-2 expressing purity 4,3-4, prayer for repose 1,4; 2,1-3 and protection against the night's perils 5,1-7,4. [cf. Ps 141.] The final invocation of the Divine Trinity 8,1-4 joins prayer with theology. The structure of the hymn is akin to the Psalms: it is an evening prayer, as are the Ps 4 and 141, with an opening invocation of God by His name, and using forms of ancient prayer: praise of the Creator, thanksgiving for his goodness, prayer for protection against temptation and the terrors of the night. The current 'Liturgia horarum' took this hymn for its own, and five verses of this hymn are recited at the First Vespers on Sundays of the first and the third week.

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Karel Lev Řehák. Teolog opomíjený, možná i zapomenutý

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Ovečka L.

Studia theologica

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2008

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vol. 10

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issue 4

1-13

EN

Karel Lev Rehak (1843-1941) belongs to the generation of Czech moral theologians that has been completely forgotten and after the period of communism and after the 2nd Vatican Council is not quoted any more. His main work Katolicka mravouka (Catholic Moral Teaching) of 1893 falls into the period of modernist reformist attempts within the Catholic Church, but Rehak did not belong to the reformers. As a man of practice, working in practical pastoral care in parish rather than teaching at the University, he brings into theology practical problems of ordinary people. His theology is not merely a theoretical speculation based on traditional sources. On the other hand Rehak is dependent on the social and ethical views of his period and presents them as eternally valid moral norms supported by quotations from the Scriptures. In his complete subordination under the teaching authority of the Church, he considers every word of it infallible. His practical approaches were not kept alive in further development of theology.

8

Tzv. passivum divinum v Novém zákoně

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Tichý L.

Studia theologica

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2005

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vol. 7

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issue 3

18-29

EN

The article deals with those places in the New Testament where God's acting is expressed by means of a passive verb form without mentioning God explicitly. The author considers the usage of the term 'passivum divinum' as useful. However, two conditions are to be met. The respective verb form in the concrete utterance should have a clear passive meaning and the context should unequivocally point to God as the only agent. The first condition cannot be met by the verb form alone because e.g. the aorist (and future) forms with the formant &qh& are not always clearly passive. This is demonstrated especially in Mt 1.16 where the form evgennh,qh itself is often regarded as a 'passivum divinum' whereas the author of the article contends that here this verb form only expresses the fact that Jesus 'was born', i.e. that he 'came into the world'.

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Pokles vědomí viny a hříchu – perspektivy teologické etiky

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Šrajer J.

Studia theologica

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2009

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vol. 11

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issue 2

61-68

EN

The article reflects the discussed problem of today, the diminution of the sense of fault and sin. Here, the attention is paid to the matter of possible causes and connections of this diminution of the moral fault and sin, which are indicated by the author. This, at the same time, contributes to the ambivalence and divarication of the man of today. The article adverts to some perspectives towards the resolution of this thematic range in the theological ethics.

10

Nejstarší římské Ordo defunctorum v pohledu paradigmatu rites de passage

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Kunetka F.

Studia theologica

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2005

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vol. 7

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issue 4

13-25

EN

The oldest description of the Roman liturgy can be found in texts which were published in the middle of the twentieth century under the title 'Ordines romani' (ed. by M. Andrieu). These early medieval writings provide data on the course of the ceremonies (rubrics), and sometimes they also give incipits of the liturgical texts. The oldest description of the funeral ceremony in the Roman liturgy is contained in a manuscript from the 7th or 8th century, which was published under the title 'Ordo Romanus XLIX'. Here we can find rites for the time of dying (viaticum, the Passion), for the procession to the church (the singing of Psalms), and for the service in the church (vigil, readings). Because of the fragmentary character of the text, the ceremony in the cemetery is lacking. The rites, which are characterized by ancient Christian simplicity, accompany the human being in the last phase of his or her life journey: from the process of dying to the grave. Since Christian faith understands this situation as a transition from death to life, the ceremonies have a character of transitional rituals (rites de passages). The study is a commentary on the short text of 'Ordo XLIX', just from this perspective.

11

Vojtěch Šanda jako dogmatik

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Nosek L.

Studia theologica

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2009

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vol. 11

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issue 2

50-60

EN

Vojtech Sanda was Czech theologian (born 1873, died 1953). He was a professor of theology in Prague. He wrote only one book about dogmatic theology, but that was of extraordinary quality. The Synopsis theologiae dogmaticae specialis was written in latin and published in 1916 and 1922. In the first chapter of this article, there is a short biography of the author of Synopsis - Vojtech Sanda. The second chapter deals with the structure and sources of Synopsis. In the last chapter the author presentw his analysis of the christological and soteriological questions of Sanda's work. These questions go to the Biblical-theological sources of Synopsis, to the hypostatic union, to the christological titles for Jesus Christ, to the primary purpose of incarnations, to the kenosis, to the self-consciouness and knowledge of Jesus Christ, and finally to the soteriological models interpreting the cross of Jesus.

12

Mariánský kult v době a v díle arcibiskupa Arnošta z Pardubic

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Urban F.

Studia theologica

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2009

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vol. 11

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issue 1

13-24

EN

This article deals with Arnost of Pardubice (1297-1364), bishop and the first Archbishop of Prague since 1344. The author summarizes some important aspects of the life and work of this famous figure of Czech history. In the person of Archbishop Arnost we can see a great builder, an open-handed sponsor of art and a very educated organizer of the life in his diocese. However, he was not only the Archbishop of Prague and counselor of Charles IV. But in him we find also a man of deep prayer and respect for the Mother of God. His worship and his sense for holiness can be an inspiration as much for us as it was for the people living more than 600 years ago.

13

Impulzy pro sociální práci církve – encyklika Deus caritas est

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Pompey H., Doležel J.

Studia theologica

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2006

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vol. 8

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issue 3

53-61

EN

This study presents an early commentary on the new encyclical letter focusing on its second, i.e. practical-theological and social-charitable, part. It points out its uniqueness and extraordinariness in the history of theology, and especially in the history of the Magisterium theology, the individual circles of its addressees, its spiritual as well as ecumenical potential, and its addressing of topics previously untouched.

14

Vzájomný vzťah vedy a viery v dokumentoch Druhého vatikánskeho koncilu

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Karaba M.

Studia theologica

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2005

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vol. 7

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issue 1

69-77

EN

This contribution is dealing with the question of mutual relations between science and faith in the prospective of the documents of the Vatican Council II. We can say that the 20th century signed a turn point in this field as the Christian-oriented scientists together with some theologians tried to overcome the dissatisfactory situation and started to compare, harmonize and interconnect the fields of their studies, it means the scientific and the religious ones. New approaches offered by the Council can be generally described as opened to the world, signed by an optimistic prospective and an endeavour for reconciliation. The affirmation of a justified autonomy of the temporal realities and of the fact that the science and the faith cannot be in a true conflict, brought the Council Fathers to express support to the utter progress of the interdisciplinary dialogue. Up to now, the recent experiences confirm that every attempt to create a global synthesis of the scientific and theological knowledge always proved to be only provisory and that the work on building the synthesis of the science and the religion would be probably never complete.

15

"Žvást na žvást?" Interpretace Iz 28,10.13 v kontextu knihy proroka Izaiáše

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Vlkova G. I.

Studia theologica

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2004

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vol. 6

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issue 3

1-13

EN

This article offers an interpretation of difficult words 'caw läcäw qaw läqäw' in Isa 28,10.13. Rendering the words as a gibberish utterance of drunken priests and prophets or as a children's babbling is to be refused. It seems better to interpret the words as an imitation of some incomprehensible speech of foreigners in Jerusalem. In Isa 28,13, the prophet surely imitates the language of Assyrian conquerors, whose advance presents God's sarcastic response to His people for the lack of the trust in the time of Sennacherib's invasion. As for Isa 28,10, there are two possibilities of interpretation. The utterance could have the same meaning as it has later in Isa 28,13. But it is also possible to consider the unintelligible pronouncement in Isa 28,10 as a parroting of Ethiopian envoys (cf. Isa 18,2.7), who came to Jerusalem in attempt to obtain support for the anti-Assyrian coalition, which was resolutely criticized by Isaiah. In this case, Isa 28,10-13 would be regarded as an excellent example of Isaiah's art of irony.

16

Ateismus a druhé Boží přikázání

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Samohýl J.

Studia theologica

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2010

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vol. 12

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issue 2

66-74

EN

The paper deals with a specific stream in the philosophical atheism of the 20th century and examines certain reflections of German, especially protestant, philosophers and theologians. Their secular concept of religious faith (Christianity without religion), especially Bultmann's concept of demythologisation, is compared to the Jewish interpretation of the Ten Commandments (the second and third commandments). The paper aims to discover some points of contact to enable a dialogue between these streams.

17

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.

18

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).

19

Benedictio nuptialis Slavnostní modlitba nad manžely ve svatebních obřadech

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Kunetka F.

Studia theologica

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2006

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vol. 8

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issue 1

1-21

EN

An important element of the rite of marriage is the solemn nuptial blessing over the married couple (benedictio nuptialis). This study brings attention to it and emphasizes its significance. In view of the analysis of the liturgical book 'Ordo celebrandi matrimonium' (1991), the author evaluates the place of this prayer both in the ceremony without Mass and in the ceremony during the Mass, and, on the basis of historical and theological arguments, he proposes an alternative solution.

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Bílá sobota – druhý den Velikonočního třídení

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Kunetka F.

Studia theologica

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2007

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vol. 9

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issue 1

1-19

EN

The triduum paschale represents the highlight of the whole liturgical year. Whereas the contents of the first day (Good Friday) and the third, concluding day (Easter Sunday) are on the whole wellknown, Holy Saturday remains more on the margin of attention. That is why this study offers a view of the theological content (the descensus ad inferos) and of the liturgical celebration (Liturgia horarum) of the second day of the Easter triduum.

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Věda a správa vědění v dokumentu Společenství a služba

Společenství s Otcem. Výklad podobenství o marnotratném synu (Lk 15,11-32)

Teológia ako praktická veda podľa Jána Dunsa Scota

Tradice a budoucí směřování církve. Příspěvek k ekleziologii místních církví ve sjednocené Evropě

Biblické argumenty apoštola Pavla v Gal 4,21–31

Sv. Ambrož: Deus creator omnium

Karel Lev Řehák. Teolog opomíjený, možná i zapomenutý

Tzv. passivum divinum v Novém zákoně

Pokles vědomí viny a hříchu – perspektivy teologické etiky

Nejstarší římské Ordo defunctorum v pohledu paradigmatu rites de passage

Vojtěch Šanda jako dogmatik

Mariánský kult v době a v díle arcibiskupa Arnošta z Pardubic

Impulzy pro sociální práci církve – encyklika Deus caritas est

Vzájomný vzťah vedy a viery v dokumentoch Druhého vatikánskeho koncilu

"Žvást na žvást?" Interpretace Iz 28,10.13 v kontextu knihy proroka Izaiáše

Ateismus a druhé Boží přikázání

Objektivita teologického metaetického základu morálky človeka

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

Benedictio nuptialis Slavnostní modlitba nad manžely ve svatebních obřadech

Bílá sobota – druhý den Velikonočního třídení