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Dnes je streda, 10.9.2025
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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. 2
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Štúdie* Articles
Recenzie*Reviews
Správy*Materials
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| Štúdie* Articles |
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Miroslav ADAM OP, s. 5
Dôvody, ktoré viedli k Užhorodskej únii (1646)
The Reasons of the Union of Užhorod (1646)
The author describes the context from whence came the demand for the Union between the Carpatho-Ruthenian Orthodox of the Kingdom of Hungary and the Roman Church. It is imperative to consider the Union of Užhorod of 1646, from within a reform movement of ecclesial life, as well as, it being the most efficacious means for saving the religious and cultural identity of Eastern Christians. The definitiveness, with which the promoters of the Union of Užhorod placed first among the conditions for entry into it the guarantee of conserving the integrity of their ritual identity, is exemplary.
During the 16th – 17th centuries, the Slav-Orthodox milieu in Central and Eastern Europe was going through a religious and moral crisis. It required a profound work of renewal. The Patriarchate of Constantinople was not only geographically distant, but above all, it suffered under Turkish rule and in its theological and spiritual identity. The Orthodox crisis was further aggravated by the aggressive Calvinist propaganda. It was sustained by the Calvinist patriarch, Cyril Lucaris, in the “protectorate” of Calvinists under the Orthodox Metropolitan Archbishop of Transylvania. It was also aggravated by Roman Rite Catholicism, representing the official religion of the Kingdom.
After the success of the Union of Brest, in the Polish-Lithuanian Commonwealth of 1595 – 1596, the Orthodox Bishops of Mukachevo turned to the Hungarian Catholic Bishops and the Emperor, as King of Hungary.
The principal reason for the Union of Užhorod was to have the same privileges and immunities enjoyed by the Catholic clergy in Hungary. The Union was celebrated on the 24th April 1646 when sixty-three Carpatho-Ruthenian priests assembled in the garrison chapel of Užhorod Castle and swore allegiance to the successor of Peter.
The Roman Curia was informed for the first time of this most important act in 1650. It did not accept the second condition placed for the union; that is, the right of election of their own bishop, even though it was subordinated to confirmation by the Apostolic See. The reason for rejection originated with doubts over the existence of the Eparchy of Mukachevo, in canonical sense. Furthermore, it came especially from the controversy over the right of nomination of the Greek-Catholic bishop of Mukachevo, which was held among the Apostolic See, the Emperor, the Greek-Catholic Metropolitan Archbishop of Kyev and the Princess of Transylvania.
Keywords: Union of Užhorod, Union of Brest, Ruthenian bishops of Mukachevo, protectorate of Calvinists, social condition of the Ruthenian clergy
Miroslav ADAM OP, s. 25
Sú rehoľní kňazi súčasťou presbytéria partikulárnej cirkvi?
Do Religious Presbyters Belong to the Presbytery of a Particular Church?
The author poses the question: can priests, who are not incardinated to a particular church, be considered as members of the presbytery, for example, a religious priest? Based on conciliar and post-conciliar documents the author concludes that religious priests may be included in the presbytery of a particular church. Especially if the latter must exercise a ministry there, with due respect to the character of their institute. Furthermore, the author explains that incardination is not the only title of membership in the diocesan presbytery, besides receiving the order of presbyterate and concretely residing in the particular church. However, residence is not the same as incardination. It is clear that by residence, we are to understand that the presbyter, secular or religious, collaborates in the office of pastor of the diocesan bishop.
Keywords: the secular presbyter, the religious presbyter, the diocesan presbytery
Erika BRODŇANSKÁ, s. 35
„Predmanželská náuka“ sv. Gregora z Nazianzu
‘Pre-marrital Study’ of Gregory of Nazianzus
The poem of Gregory of Nazianzus Ad Olympiadem lets us look into the „ideal“ marriage and into a certain ‘pre-marrital study’ in the time of development and strengthening of Christianity. There is a possibility to split the poem into some thematic parts: in the first part Gregory talks about morality which is the real ornament of women (verse 3–11); then he says that woman should respect, love and support her husband (verse 12–46); in next part he speaks about the responsibilities of women. They should take care of the house and nothing behind its door should matter for them (verse 47–68). Then he mentions internal discipline, moderation, modesty (verse 69–85) and moderateness in usage of marriage (verse 86–94). This poem was written by Gregory as a wedding gift for Olympia. It is composed in a hexameter and its speech is simple and clear. The poem contains the moral message topical till this day.
Miroslav KARABA, s. 51
Peacockov panenteizmus ako odpoveď na problém Božej činnosti vo svete
Peacocke’s Panentheism as an Answer to the Question of Divine Action in the World
In Peacocke’s writings two main topics of interest can be discerned. One is critical realism in science and theology. The other is the concept of divine action in the world and the issue of how it can be made compatible with the results of science. Peacocke places theology and science at the level of the most complex systems. Theology and science both deal with the same reality, though with different aspects. He goes even further, and argues that theology should adopt the methodologies of science, as these have proven to be the most successful in explaining phenomena in our universe. Peacocke takes scientism seriously, but does not accept scientistic conclusions as to God’s existence and action, and so he takes upon himself the task of proposing an alternative model of divine action. In his panentheistic model, God is both transcendent as well as immanently present in creation. Because of God’s immanent omnipresence, God is able to know and do all that is logically possible to do and know, within the limits that God has appointed to Godself. Taking leave God’s omnipotence and omniscience means that the part of certainty of God’s salvation is abandoned. It is eschatology that Peacocke has most trouble with and he argues that we have no certainty, but can only hope that God will eventually overcome evil.
Key words: divine action, scientific realism, panentheism, complex systems, Arthur R. Peacocke (1924 – 2006)
Jozef TIŇO, s. 63
Je potrebná diachrónia na vysvetlenie proroctva Zach 6,9-14?
Is ‘Diachrony’ Needed to Explain the Prophecy of Zech 6:9-14?
The text of Zech 6,9-14 has been widely discussed because of its possible contribution to our understanding of political issues occurring in the early Judaism of the Persian period. Zech 6,9-14 is difficult in terms of its contents. The most widely offered explanation of the present form of the text has been through its secondary emendation which came about after Zerubbabel was removed from the position of a provincial governor. In the present article some exegetical considerations are offered which enable us to read the given prophecy without the assumption of a secondary redactional activity. Moreover, the proposed reading of the text corresponds well with Zech 3,8-10, and appears to be its further explanation. |
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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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