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Dnes je štvrtok, 28.11.2024
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| > HLAVNÁ STRÁNKA > Publikačná činnosť > Teologický časopis |
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| Teologický časopis |
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Teologický časopis, roč. 11, 2013, č. 1
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Štúdie* Articles
Recenzie*Reviews
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Teologický časopis, roč. 10, 2012, č. 2
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Štúdie* Articles
Recenzie*Reviews
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Teologický časopis, roč. 9, 2011, č. 2
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Štúdie* Articles
Recenzie*Reviews
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Teologický časopis, roč. 8, 2010, č. 1
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Štúdie* Articles
Recenzie*Reviews
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Teologický časopis, roč. 7, 2009, č. 1
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Štúdie* Articles
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Teologický časopis, roč. 6, 2008, č. 1
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Štúdie* Articles
Recenzie*Reviews
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Teologický časopis, roč. 4, 2006, č. 2
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Štúdie* Articles
Recenzie*Reviews
Správy*Materials
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Miroslav ADAM OP, s. 5
Interekleziálne vzťahy medzi kresťanmi latinského a
byzantsko-slovanského obradu v bývalom Uhorsku počas vlády
Arpádovcov (1000 - 1301)
Inter-Church Relationship between Latin and Byzantine-Slavic Christians in Hungary under the Arpad Kings
The presence of Byzantine-Slavic Christians in Slovak territory is documented from the ninth century onwards. The first fruit of the western orientation of Svätopluk’s foreign policy was the elevation of Wiching, a German priest of Latin Rite, to the episcopal see of Nitra. The Christians of Byzantine Rite at that time had their own law, as well as an established ecclesiastical hierarchy and relationship with other spiritual centres of the Byzantine Church.
For the eastern Christians there was danger neither in the arrival of the Magyars in the plains of the Danube nor then living side-by-side with them in a single Hungarian state under the Arpad dynasty. Although it is difficult to document, it is not impossible that the ecclesiastical structures of Byzantine Rite, initially founded by St. Methodius, were consolidated in the second half of the tenth century by the Byzantine mission, of the bishop Hieroteus, especially in the northeastern parts of the country, including eastern Slovakia.
With the foundation of the Arpad monarchy and the organization of the Hungarian Catholic Church at the beginning of the eleventh century under the king St. Stephen, Slovakia, as the upper part of the then Hungary, adhered as a unit to Latin Christian civilization; the western orientation in foreign policy sank deep roots, but without destroying or uprooting the ancient institutions, especially monasteries, or eastern traditions. Nevertheless, most of the Byzantine Slavs were latinised.
The process of latinisation was reinforced after the capture of Constantinople in 1204 and the Fouth Lateran Council of 1215, as a result of which all eastern Christians were faced with the “praestantia latini ritus” and thus became merely “tolerated”.
Gloria BRAUNSTEINER, s. 27
Výzva sociobiológie pre teológiu
Sociobiology – a Challenge for Theology
Sociobiology is a relatively young branche of the biological sciences which is based on the principles of evolution. The evolution of species takes place through a long drawn-out process of selection of the fittest. Sociobiological interpretation is not only to the biological aspects of life but touches on other aspects, including the religious. Evolution is seen as the reason why religion, viewed as a product of biological needs and existential fears, appears in human history. Sociobiology undoubtedly contributes much to Creation Theology. Nevertheless it cannot adequately interpret altruistic reactions. It more or less ignores categories such as human freedom and responsibility for ethical behaviour; indeed it refuses to recognise the objective existence of morality and moral challenges.
Peter DUBOVSKÝ SJ, s. 35
Postmoderná kríza hodnôt a Kniha Kazateľ
The Post-Modern Crisis of Values and the Book of Qohelet
This article presents the Book of Qohelet from the thematic point of view. The study of this book is divided into five thematic streams which can be individuated in the Book of Qohelet. The goal is to demonstrate that some of the problems of the post-modern era were known and dealt with already some centuries before Christ.
Ivan KÚTNY, s. 51
Optio fundamentalis u Helmuta Webera
Optio Fundamentalis in Helmut Weber’s Works
The author of contribution of „Optio fundamentalis in Helmut Weber’s Works“ at first briefly mentions the overall concept of the double-beam edition of moral theology. Thereafter, the author presents Weber’s starting presumption of freedom for ethical or moral actions of man. He adds that, although with notion freedom – generally or preferrably – the apect of freedom of intention and conscience has been indicated (or even the aspect of freedom of man’s own way), the human freedom upholds designation for good, and, consequently, appears to be an image of God’s freedom. This aspect of freedom, however, is very hard to justify rationally.
After some general reflections on freedom in virtous and moral actions, in the context of Weber, the author handles the problem of optio fundamentalis – basic, but (in a differentation) also preliminary decision. These notions are identical in a sense that both of them represent special kinds of decision, through which something more than just common usage or onset of freedom is expressed. According to Weber, the concept of optio fundamentalis on the one hand requires a great vigilance and prudence when judging the sin of man. On the other hand, the notions choice or decision are valid only for those situations, in which choice or decision actually take place. When the given decision endures and brings following effects, the notion intentio (intention) seems to be more appropriate – and it is also generally used in this context.
Inocent-Mária V. SZANISZLÓ OP, s. 65
Koľko demokracie znesie Cirkev? Humanizačné otázky v jednej z najstarších spoločností sveta
How Much Democracy Can the Church Withstand? Humanization Questions in One of the Oldest World Societies
Slovak society has already been for seventeen years in transition from dictatorship to democracy. This study traces to monitor the quest of the answers to after-council democratization of one of the oldest world societies – the Church. Nowadays when it seems, that positive democracy is exceeded by disillusionment, to think about the meaning of the values in the Church is to the point. If we do not want to be in such conditions, in which the west Europe Church was in the 80-ties of the last century and when more than one half of her members left, and the rest resigned to the well meant activities, mainly because of very poor dialogue, it would be advisable to reflect on the sense of sharing, dialogue, power and authority in the one of the oldest world societies. In the beginning of Paul VI’s pontificate, he tried to explain the role of the Church and the role of himself, by the encyclical Ecclesiam Suam. It happened during the ongoing council (published on August 6, 1964) and was based on democratization and dialogue. At the same time, the author seeks to answer this issue of democratization in Church, and he discusses the notions like power, authority and their using. Prof. Carl Gabriel is one of the authors that were keen on the question of ecclesiastical power and her regulation. He tried to find the sociological answer to the long tradition phenomenon of ecclesiastical power. In contrast to Weber and Foucault with their dominant tradition, where the phenomenal core of might means to grasp one’s own will even by violence, Gabriel finds H. Arendt’s theory of power, which is based on mutual agreement and authorization by the members of social society. Robert Mager, the Canadian theologian, is yet another author that vehemently started the reform of the Church according to the theory of H. Arendt. He fights for the larger field for the laics in the Church and mainly in complicity of making decisions. Eventually the study reflects on the ideas of the American biblist John L. McKenzie S.J. from the after-council years. He says that it is natural to understand the power of the Church as the kind of the power as such, but simultaneously he wants to prove in the light of the New Testament, that this kind of understanding is false. Concerning the line between power and tyranny, it is very tight and can be defined after the definition of the power has already been defined. At the end, the author adds, that the goal of this study was to eliminate the fear, when we speak about democracy and the Church on the first hand and to arouse the real interest of her members for this mystical body of Christ on the other hand. |
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