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This article contains the theme of catholic theological perspectives on Islam and Christian-Muslim relations since Vatican II until today. The article presents some negative opinions on Islam and some positive appreciations of Islam. Further the article looks at the Vatican II and its approach to the Islam. This is author´s theological framework of thinking about Islam. Next part emphasizes the teaching of Vatican II on Islam. Finally author presents some of the consequences of respect for Islam as a religion and the developments since the Vatican Council.
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This article explains the christian trinitarian mystery and the view of Islam on it. This is a very extensive research of the main Muslim sources: the Qur’an and the Sunna (muslim tradition). The author records the strong rejection of this christian doctrine by muslims and seeks for the roots of this rejection. Very important is the updated research of today’s textbooks for Muslim pupils. There we are still finding the same rejection of the Christian Trinity, as a polytheism. The key benefit of this article is a connection with the Christian-Muslim Dialogue. Therefore the article is based on theoretical roots, but it results in very practical suggestions.
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Book review: Tomáš Petráček. Západ a jeho víra. 9,5 teze k dopadům Lutherovy reformace. Praha: Vyšehrad, 2017, 143 s. ISBN 978-80-7429-911-7
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Book review: Bronislav Ostřanský (ed.). Bronislav Ostřanský (ed.). Islamofobie po česku. Český odpor vůči islámu, jeho východiska, projevy, souvislosti, přesahy i paradoxy. Praha: Vyšehrad 2017, 294 s. ISBN 978-80-7429-903-2
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Book review: Denisa Červenková. Katolický pohled na náboženskou pluralitu. Praha, Karolinum 2016, 200 stran, ISBN: 978-80-246-3327-5.
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Book review: Sv. Ambróz. Výklad vyznania viery. O sviatostiach. O tajemstvách. Miloš Lichner – Róbert Horka (ed.). Starokresťanská knižnica 9. Trnava: Dobrá kniha, 2017, 308 s. ISBN 978-80-8191-065-4.
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The war of God orchestrated by His people Israel, has a profound dimension both theological and pedagogical, through this belligerent manner, in the case of the occupation of Canaan, YHWH wishes to exterminate the idolatrous population that could no longer correct itself because their hearts were darkened, in order to replace it with Israel, the holy people, in the middle of which Messiah, the Savior of the world will born. The law of the war of Yahweh from Deut 20 is the guide the Israelites use for this war, and the social dimension of this law places Israel on a clearly superior position in comparison with the other nations from an ethical point of view. The logical stages of the war of YHWH must be respected entirely, for Israel to be victorious in his armed confrontation with his idolatrous neighbors. The incapacity of the Israelites to obey strictly the laws of the war and their alienation from the ethical perspective of the armed battles, announce indirectly the necessity of the coming of Messiah and of the universal time of peace.
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Our study sets out to discuss the religious policy of Emperor Heraclius (610-641) in regards to Hebrews. Before the relic of the Holy Cross was reinstalled in Jerusalem (31 March 630), Emperor Heraclius's relations with the Hebrews do not seem to be tense. Starting with 630, Heraclius retaliates against the Hebrews as a punishment for their collaboration with the Persians, as well as for their involvement in the massacre of Christians when Jerusalem was conquered by the Persians (614). The Emperor issued an edict for the forced conversion of Hebrews to Christianity. The scope of this edict covered the entire Byzantine Empire, but it was only enforced in Cartagena (May 31, 632). Saint Maximus the Confessor condemns Heraclius's decision to forcibly convert Cartagena Hebrews to Christianity. Heraclius's decree was contested among the Hebrews. Their forced christening caused their migration to Persia. Also, Heraclius's anti-Hebrew policy determined them to facilitate the Arab expansion in Byzantine territories.
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The question of how the Kyiv-Mohyla Academy could be transformed, or reorganized, into the Kyiv Theological Seminary has caused and causes many scholars and historians a tremendous boom. Thanks to the great efforts of the son of the Moldavian Ruler Metropolitan Petro Mohyla, the Kyiv Brethren School transformed into the Collegium, which caused great irritation and dissatisfaction with both the Order of the Jesuits and the Polish domination. This article’s idea is that the creation of the Kyiv Theological Seminary was not only a rejection of secular sciences, but also a result of reorganization.
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The doctrine of the Trinity seems difficult to understand today. In the New Testament, there is a unity of revelation and action between Father, Son, and Holy Spirit, although a unity of essence is not clearly expressed. We can discern the Old Testament roots of the implied divinity of Jesus and also of the divinity of the Spirit. Yet, from these manifestations of the one God it is difficult to arrive at a doctrine of the Trinity. While the metaphysical terminology of the early church leads to such a doctrine, the biblical witness could only arrive at a doctrine of the Trinity in a mediated way. It suffices that there is a unity of action of Father, Son, and Holy Spirit, without the need to fathom the mysteries of the Trinity with regard to their exact mutual relations and their status over against each other. As the New Testament affirms, decisively is that God was and is in Christ for our salvation and that God is present through his Holy Spirit so that there is life.
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Pastoral ministry in the Orthodox Church on matters of marriage, sexuality, and family must focus on helping parishioners embrace the full meaning of a “one flesh” union with Jesus Christ in the Eucharist. The “one flesh” relationship of marriage must be oriented through the blessing of the Church toward the eschatological fulfilment of the Kingdom of God. The connections of Eucharist and matrimony are so profound that pastoral ministry must guide parishioners to enter into only those marriages that may be blessed in the Church as signs of the communion of a man and a woman with Christ.
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My reflection is about the Holy Spirit, about that Spirit of gentleness and restlessness who moves over the waters of the Great Deep, stirring up the thirsts of the world, and calling us to join her, as Christians and religious, to slake those thirsts. A first part will reflect on the Spirit who stirs up those thirsts. A second part will outline several of those thirsts. A third part will reflect on how the Spirit calls Christians to join her mission of slaking those thirsts, and a fourth and final part will suggest that we as religious women and men can play a particular part in that thirst-slaking mission of the Spirit.
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The Liturgy (Mass) is the very life of the Church and its way of existing. In the core of the Liturgy there is the Anaphora, specific to each rite. Regarding the East Syriac Church, one mainly knows three important anaphoras – of Mar Addai and Mari, of Mar Theodore of Mopsuestia and of Mar Nestorius. This paper is focused on the Anaphora of Mar Theodore of Mopsuestia in the East Syriac rite, analysed in parallel with that of St. John Chrysostom, the most used anaphora in the Byzantine Tradition. Both of the authors are significant representatives of the Theological School of Antioch. This subject was scarcely analysed by the contemporary scholars and it gets a plus of importance in my case for accompanies an on-going process of translating the Syriac text of Theodore’s anaphora into Romanian, for the benefit of the Romanian theologians. The paper will be divided into two sections – the first one colligated to the authorship of the two anaphoras, and the second, focused on their structure and theology. Concrete conclusions regarding the identification of some liturgical-theological constants in both the anaphoras will end my research.
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In the Jesuit theologian Karl Rahner’s life and work, philosophy, spirituality and systematic theology are harmonized for the benefit of the increasingly desacralized and secularized man of the late modernity. Familiarization with the great world’s philosophers, from Plato to Aristotle up to Blondel and Heidegger, with Ignatian spirituality and with the Eastern and Western Fathers of the Church decisively helped Rahner in his endeavour to free the Catholic theology from the “captivity” of scholastic rationalism and objectivism and to redirect it “existentially”, by a genuine turn, from an abstract God, isolated in the transcendent and irrelevant for the Christian life, to the concrete man, “hearer of God’s word”. The spiritual experience of the most influential Catholic theologian of the 20th century was conveyed in an original way, by pastoral guidance, through lectures and his monumental work, on many generations of Catholic servants and believers. Setting out the Ignatian and Patristic sources of Karl Rahner’s spiritual theology, this article outlines, against its background, the odyssey of yesterday’s and today’s Christian experience, at the same time emphasizing the profound ecumenical dimension of patristic spirituality.
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This study presents Cioran’s relation with Gnosticism that is marked by the fragmentary and contradictory style of Romanian thinker. This is caused by the specific ambivalence signalled by the Romanian essayist, ambivalence that is affirmed by the vitalist standpoint, and negated by the nihilist standpoint. The theoretical contradiction is a repercussion of Cioran’s way of approaching to the essence of life marked by the irrational and to the knowledge that is both, at the same time, a privilege and a hex. Therefore, from the nihilist point of view, that of an apologist of decomposition and desperation, Cioran can rightfully be associated with Gnosticism. On the other hand, many of his ideas describe, at the same time, an Agnostic outline. From the vitalist and fervent point of view, Cioran is represented as a strong enemy of gnosis. When he defames existence and history, he can be considered a Gnostic, and when we take into account the fervour for our world delusion and appearances, he is situated at the opposite pole of Gnosticism.
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Through this work, published three years ago, young historian Mircea Abru-dan offers us a substantial monographic contribution regarding one of the excep-tional personalities of the Romanian na-tion in the Habsburg Empire, Orthodox bishop Andrei Șaguna. Initially presented as a doctoral thesis at the Faculty of His-tory and Philosophy, under the coordina-tion of professors Nicolae Bocșan and Rudolf Gräf, the present book is not de-void of a celebratory connotation: the year before its printing, 2014, marked the 150th anniversary of the concretization of the great Șagunian project: the foundation (re-activation) of the Transylvanian Orthodox Metropolitan Church. Far from being dic-tated by celebratory reasons of conjunc-ture, the present work sensibly enriches the knowledge of ecclesiatical history of the Orthodox Romanians living in the mid-19th and second half of the 19th centu-ry.
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This collected volume deals with the major ecologic-social crises caused principally by the current configuration of the global economic system. The title of this book represents a programmatic an-swer to the often-cited words of Pope Francis from Evangelii Gaudium (short-ened as: EG) „Such an economy kills” (EG 53). This assertion of the Pope refers pri-marily to an economy of exclusion, ine-quality, and financial speculation that on-ly focuses on its material dimension (idolatry).
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