|
Dnes je streda, 10.9.2025
|
|
| |
|
|
|
|
| > HLAVNÁ STRÁNKA > Publikačná činnosť > Teologický časopis |
|
|
| Teologický časopis |
|
 |
|
|
|
|
| |
|
| |
|
| |
|
| |
|
|
Teologický časopis, roč. 11, 2013, č. 1
|
|
|
|
Štúdie* Articles
Recenzie*Reviews
|
|
|
| |
|
|
Teologický časopis, roč. 10, 2012, č. 2
|
|
|
|
Štúdie* Articles
Recenzie*Reviews
|
|
|
| |
|
| |
|
|
Teologický časopis, roč. 9, 2011, č. 2
|
|
|
|
Štúdie* Articles
Recenzie*Reviews
|
|
|
| |
|
| |
|
| |
|
|
Teologický časopis, roč. 8, 2010, č. 1
|
|
|
|
Štúdie* Articles
Recenzie*Reviews
|
|
|
| |
|
| |
|
|
Teologický časopis, roč. 7, 2009, č. 1
|
|
|
|
Štúdie* Articles
|
|
|
| |
|
| |
|
|
Teologický časopis, roč. 6, 2008, č. 1
|
|
|
|
Štúdie* Articles
Recenzie*Reviews
|
|
|
| |
|
| |
|
| |
|
| |
|
| |
|
| |
|
| |
|
| |
|
|
Teologický časopis, roč. 2, 2004, č. 1
|
|
|
|
Štúdie* Articles
Recenzie*Reviews
Správy*Materials
|
|
| Štúdie* Articles |
 |
|
Juraj DOLINSKÝ SJ s. 5
Dekrét Tridentského koncilu o diecéznych seminároch
The Decree of the Council of Trident about Bishop Seminaries
The Council of Trident had very important contribution by clergy formation. The formation of clergy before the council was insufficient. Only a small part of priests passed through the university formation. The intelectual ignorance went often hand in hand with low spiritual and moral standard. The Council of Trident with its reform decrees brought into this situation expressive change. The Roman collegium became the model and example of formation. By its example were gradually originating other national collegiums in Rome and bishop seminaries in Europe. Important function by clergy formation in the next period had the Jesuits and later also other clergy communities devoting to this activity.
Andrej FILIPEK SJ s. 21
Liturgia miestom výchovy človeka
Liturgy – a Place to Educate the Man
When speaking about liturgy as a place of education of the man, we should not restrict this term only to the liturgic activities that are exactly defined by the Church. The word “liturgy” refers to any church community at a mass in which Christ, through the Holy Ghost, offers the believers His share on the secret of Eastern, enabling the redeemed Man to respond to our heavenly God by thank and worship.
As we understand the liturgy as a place to educate the man, we are interested in the relationship between the family and the Church. We can not remain indifferent towards the teaching of the Second Vatican Council that in its dogmatic constitution calls the family as the “domestic Church”. Every Christian family should be sharing some features of the universal Church. That is why the family – similarly to the Church – should become an environment in which the Gospel is brought to practice and made visible.
Christian parents who are entrusted to bring up their children may and have to give them their own irreplaceable contribution for developing a truthful Gospel differentiation with various situations and cultures. The Christian education strives mainly to reach the goal that the baptized people, who are gradually consecrated to the secret of salvation, are growing more and more in their consciousness of the gift of their faith that they have been granted. They should learn to worship God Father in the Spirit and truth especially by means of liturgy, which would make them learn to live a just and really saint life as new people.
The religious life, heading towards God, is getting neither exhausted nor restricted to liturgic activities only. A Christian is namely called not only to take part on a common prayer but also to enter into his own room to pray there. Moreover, his prayer has to be ceaseless, in order to allow Jesus to appear visible in our life. Through our personal endeavor and religiosity, we should complement Jesus’ work in us.
Józef KILISZ SJ s. 29
Główne nurty idei postępu
Main Tendencies within the Progress Conception
A progress conception that nowadays has become a category of our way of thinking and acting, was arising on the turn of XVII century. Sapere aude – Kant’s appeal to the self-dependent, individual thinking and forming the future – revealed that the history is not anything external in relation to a man, but is the reality, which should be created. The history as a still evolving reality, also lets describe the man no longer in the metaphysical categories, but in the categories of the objective activity – in the process of forming the future.
The author is presenting the whole pleiad of the thinkers: Bernardin de Saint-Pierre, L. M. Dom Deschamps, R. J. Turgot, J. A. N. Condorcet, I. Kant, A. Comte, H. Spencer, F. Znaniecki and others, who in different ways described the progress conception. Humanity realized that the future is in its power, and not determined by the Providence. The future consciousness – in the meaning of the creating it – also generated the responsibility awareness.
Unfortunately, the progress idea itself does not change the man and does not eliminate evil and suffering. Quite the reverse, the progress conception demands responsible people – people who would take the proper course changing their way of thinking, the attitude of mind (Kant, Znaniecki).
Unhappily, requirements of the progress idea – the conception, which in XX century became a new religion for humanity, turned out to be much greater than the factual human abilities. Today, after the century of painful afflictions, we are looking at the idea of progress with a bigger realism than the ravished philosophers, who considered its assumptions to be the shortest way leading straight up to the approaching paradise.
Ctirad Václav POSPÍŠIL OFM s. 43
Teologie chudoby
The Teology of Poverty
The starting point for these considerations is the spiritual experience of St. Francis of Assisi: that is, his discernment between the spiritual and material dimensions of poverty, according to the Gospel, together with a description of their mutual proportion.
The first step in this analysis is an attempt to uncover the basic Christological and natural motivations which led St. Francis to choose poverty as a way of life, according to the Gospel. Against this background, the author reveals a whole set of very surprising spiritual and theological connections between this Gospel poverty and other perspectives including: Christology, Soteriology, a theology of the Cross, Ecclesiology, a theology of community, Trinitology, the Eucharist, contemplation, the prophetic dimension of Christian life, a theology of reconciliation, a theology of creation, Eschatology and some sense of Mariology.
Related to these considerations, the analysis also contains a critical evaluation about various historical disagreements concerning the vow of poverty inside the Franciscan movement.
Jacek SALIJ OP s. 53
Jak mówić o potępieniu wiecznym?
How to Talk about the Eternal Damnation
Each sentence in the Gospel is a word of love. Also when Jesus talks to us about the eternal damnation, it is a word of His love for us.
He wants to warn us of that final wasting of ourselves, and wants to encourage us to have a dynamic concern for the salvation of all, that, if possible, nobody may deserve the eternal damnation.
That is why the possibility ot the eternal damnation must not be preached from the point of view of an observer who accepts such an eventuality. We must think of the eternal damnation as of something that must not happen, either to me or to anybody else. Love even hints that if anybody at all were to meet the eternal damnation, it would be better if it were me than anybody else. Many mystics had such attitude.
Michal STRÍŽENEC s. 63
Ako psychológia dnes chápe spiritualitu
How Psychology Understands Spirituality Today
The present study – referring mainly to foreign sources – describes the difficulties encountered in trying to delineate spirituality, certain theological approaches to this issue, types of spirituality (also including the nonreligious one), laying stress mainly on its psychological aspects (especially its connection with man’s personality, approaches of humanistic and transpersonal psychology).
Mention is also made of certain scales for determining spirituality. The conclusion preliminarily defines spirituality as a searching for a personal connection with the transcendental and also points out differences between spirituality and religiosity.
|
|
|
| |
|
| |
|
| |
|
|
|
|
