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Dnes je nedela, 1.12.2024
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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. 10, 2012, č. 1
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Štúdie* Articles
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Správy*Materials
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| Štúdie* Articles |
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Marcela ANDOKOVÁ, s. 5
„Proste a dostanete.“ Kedy Boh vypočuje naše modlitby?
‘Put up with the weakness, if you want perfection.’ This citation taken from Augustine’s Sermo 61A serves as the point of departure of our paper. This short sermon which, though at first sight, does not seem to play a significant role in Augustine’s sermonary, however provides us with some important ideas for our reflection upon the question of answered or unanswered prayer. According to the authorities, it was delivered some time after 415, probably in one of the provincial churches at the shrine of the blessed martyr Saint Stephen where miracles of healing occured every day. There Augustine promised to treat the problem of apparently unanswered prayer, putting forward the urgent question why the prayers of good people are very often unanswered while the bad many a time enjoy good health, wealth and happiness in the present life. Augustine thus preached this sermon on the Gospel words of Matthew 7:7-8. After having brought up the question, Augustine uses the example of the apostle Paul who asked that the angel of Satan should depart from him, and didn’t receive (see 2 Cor. 12:7). Developing this idea, the preacher points out the fact that Paul is not excluded from the number of those who belong to God and that all those ‘who are his’ (see 2 Tim. 2:19) ask and receive, and not one of them asks and doesn’t receive. But the question is: ‘Receive what?’ So he concludes that God always listens to all who are his as far as eternal life is concerned and sometimes does not answer the prayers regarding the things we request on account of this temporal life which are sometimes good for us and sometimes bad for us.
To show Augustine’s ideas concerning the question, we refer in this paper also to other sermons related to the topic, especially to Sermo 77B and 105A. In the selected sermons we have thus observed a certain predilection for a particular set of scriptural quotations used both as an argument or illustration to support Augustine’s thoughts concerning the topic. They mostly refer to those scriptural passages which deal with healing. At the same time, Augustine makes a constant appeal to biblical images, among which the image of Christus Medicus stands out. This constant use of biblical references is not surprising if we realise that Augustine’s sermons are fundamentally normative and exhortative, and in his preaching, he invites the faithful to live the morally good life based on the Gospel, warning them not to ask only with words but mostly with the good deeds and thus to delete their sins.
Keywords: Augustine’s preaching, (answered/unanswered) prayer, miracles, healing, good deeds, eternal life
Bernard BRUNING OSA, s. 15
Existuje protiklad medzi komunitným a aktívnym životom?
The history of religious life shows clearly a difference between monks who led a solitary life and refrained from any activity in public life, and religious who devoted their lives to alleviate the needs of the Church. Hence the question: Is common life then in a similar way the opposite of active life? Or: Is not common life rather the support of apostolic life? Augustine’s view is strongly opposed to a utilitarian concept of common life. The first task of an Augustinian does not lie outside, but inside the community. For how can one build up the community of the Church, if one doesn’t know how to build up a religious community? How can one proclaim Christ if one does not know that God Himself is community and creates communion among people? We find this wide view from the very beginning of Augustine’s Rule. Is there an opposition between contemplative life (or: living in a monastic community) and active life? The Augustinan way of life shows that there is no opposition at all. How can there be apostolate without a community in which God’s unity is confessed and proclaimed? And this community life is at the same time our first contemplation and prayer. And how can we assert to be in this perfect love of Christ, if we do not feel the pain of division still present in his Body? Among us or elsewhere.
Keywords: Augustine’s Rule, Augustinian community life, apostolate, contemplation, brotherly love
Miloš LICHNER SJ, s. 29
Teologická analýza diela De correptione et gratia a možné nové chápanie problematiky milosti
This article focuses on the years 425 – 427, when Augustine wrote to the monks of Hadrumetum in order to explain his doctrine of the grace. The principal works are De gratia et libero arbitrio and De correptione et gratia. In this article we offer an analysis of his work De correptione et gratia which stands in the center of the problem: Augustine tries to answer a question whether we should correct someone who did not receive grace. The aim of this article is to offer a possible new pastoral and spiritual reading of this treatise and a new understanding of the theme of grace through theological analyses of this treatise.
Keywords: grace, predestination, Augustine, De correptione et gratia, Hadrumetum, Adam
Anabela OBYŠOVSKÁ, s. 59
Čnosť – cesta ku šťastiu
Saint Augustine in his writing De moribus ecclesiae catholicae et de moribus Manichaeorum, which has become a source of this article, treats the question of virtues from the point of view of their effect. The four cardinal virtues (temperantia, fortitudo, iustitia, prudentia) represent in his view the basis of God’s love, and thus they become indispensable in the life. The objective of this article is to show Augustine’s concept of principal virtues as well as to indicate the aim of human life.
Keywords: virtue, cardinal virtues, Augustine, De moribus ecclesiae catholicae et de moribus Manichaeorum, the way towards happiness
Juraj PIGULA OSA, s. 65
Ján Krstiteľ ako exemplum pre biskupov v donatistickej polemike sv. Augustína
The aim of this article is to present Augustine’s response to the concept of the Donatist Church based on episcopacy. From his argumentation it becomes clear that self-opinion of moral perfection of Donatist bishops indicates de facto a source of rivality between them and Christ. Augustine’s response is expressed by inviting the Donatist leaders to learn from the example of John the Baptist. His humility, meekness and awareness of his place in the history of salvation guides to indicate Christ and his light and salvation. John the Baptist is the friend of the bridegroom, but not the groom, he is the voice, but not the word. Augustine with the example of John the Baptist underlined a right relationship of the bishops to sacraments, to Christ and to believers. Bishop as a good shepherd must not seek his own interests and must not be a center of life for believers. For Augustine a good bishop has to lead others to the groom (Christ), must diminish his importance, while Christ must grow in the hearts of all.
Keywords: Augustine, Donatist church, John the Baptist, humility, bishop
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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
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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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