Peter C. A. Morée

Observations from the World of Kafka, Schweik and Havel

Stefan Höschele

Defining Ecumenics Fifty Years after Mackay

Michaela Kušnieriková

Possibilities of Christian Acting in Bonhoeffer's Theology

Kristýna Gallasová Pilecká

Das Modell einer friedlichen Weltordnung aus der Sicht de Theologen Hans Küng (Projekt Weltethos) und der Baháʼí Religion (Glaube)

Nevena Dimitrova

From Logos to 'Dialogos': The Problem of Ignorance and the 'Dialogical' Knowledge according to St. Maximus the Confessor

Reid Smeal Weber

Book review: Thomas A. Fudge, Jan Hus: Religious Reform and Social Revolution in Bohemia

Vladimír Rafaj

Book review: Steven M. Fettke, Old Testament Literature: His Story

Author:

Peter C. A. Morée

Cite As:

Morée, Peter C A. “Observations from the World of Kafka, Schweik and Havel.” Communio Viatorum 55, no. 2 (December 31, 2013): 101–4.

Author:

Stefan Höschele

Abstract:

The main question of this study is: What do we actually study when we engage in “ecumenics”? In its short history, this academic discipline has been defined in a variety of ways. The article presents a classification of approaches to what John A. Mackay called “the Science of the Church Universal,” discusses the role of “wider” approaches for ecumenics, and suggests a comprehensive definition of the discipline for the 21st century.

Keywords:

Ecumenics - the study of ecumenism - John A. Mackay - Christian unity and diversity.

Cite As:

Höschele, Stefan. “Defining Ecumenics Fifty Years after Mackay.” Communio Viatorum 55, no. 2 (December 31, 2013): 105–36.

Author:

Michaela Kušnieriková

Abstract:

According to Bonhoeffer, every Christian and the church are to respond to Christ's calling to discipleship with a life livedfor others. This article inquires whether there is God’s call to act together with others not only for others in Bonhoeffer's theology. Even though this dimension ofacting is present in his own life, it seems to be absent in his theological reflections. I will suggest several reasons that might he behind this riddle: individualism ofhis Lutheran background; limited understanding ofaction within the mandates; and a lack ofTrinitarian theology. I complement Bonhoeffer’s voice by that of Hannah Arendt, who brings a participatory understanding of action in her political theory. With that extension I indicate possible consequences, which acting understood also in its common, not only communal aspect, might have for ecclesiology and political acting o f the church within Bonhoeffer’s theology.

Keywords:

Bonhoeffer - Christian action - the other - Arendt - common action.

Cite As:

Kušnieriková, Michaela. “Possibilities of Christian Acting in Bonhoeffer’s Theology.” Communio Viatorum 55, no. 2 (December 31, 2013): 137–58.

Author:

Kristýna Gallasová Pilecká

Abstract:

In meinem Beitrag beschäftige ich mich mit zwei religiösethischen Modellen, die zur menschlichen Situation Stellung nehmen und diese Situation in Bezug aufdie Bedeutung der Religion verändern möchten. Worin diese Umstellung besteht, wirdeine derFragen, die ich in meinem Beitrag beantworten möchte. Ich nehme Bezug aufdie normativen Aussagen beider Modelle, die für die gewünschte friedliche Weltordnung von konstituierender Bedeutung sind. Mein Beitrag ¡tat das Ziel, die theoretischen Bedingungenfür die Gestaltung derfriedlichen Weltordnung sowie die praktischen Konsequenzen derfestgelegten normativen Aussagen beider Modelle aufzuzeigen.

Keywords:

Consensus - Religion - Global Ethics - Dialog - Feaceful - Unity.

Cite As:

Gallasová Pilecká, Kristýna. “Das Modell Einer Friedlichen Weltordnung Aus Der Sicht de Theologen Hans Küng (Projekt Weltethos) Und Der Baháʼí Religion (Glaube).” Communio Viatorum 55, no. 2 (December 31, 2013): 159–90.

Author:

Nevena Dimitrova

Abstract:

The aim o f this article is to analyze the unifying activity o f human knowledge that includes rational activity and faith simultaneously. According to St. Maximus the Confessor (580-662), who shares this view with the early Churchfathers, even ifrationality cannot lead ؛to deification, or participation, or true knowledge o f God, it is not excluded ofhum an experience and knowledge of God. Ignoranee as the misuse of rational capacity then, is not only the starting point as St. Maximus warns, but the constant danger that prevents the actualization of virtues which on its side is the aim of the Christian practical life. Following his texts we see how human beings are called to actualize the potential, to reveal the logoi in the dialogue with(in) the Logos, and why the Logos on the other hand, is the fully realized virtues. Thus we can conclude that the realization o f divine-human communion is possible in this ‘dialogical knowledge'.

Keywords:

Knowledge - Ignorance - Virtue - Vice - Psychology - Maximus the Confessor.

Cite As:

Dimitrova, Nevena. “From Logos to ‘Dialogos’: The Problem of Ignorance and the ‘Dialogical’ Knowledge According to St. Maximus the Confessor.” Communio Viatorum 55, no. 2 (December 31, 2013): 191–210.

Author:

Reid Smeal Weber

Abstract:

Review of the book: FUDGE, Thomas A. Jan Hus: Religious Reform and Social Revolution in Bohemia.

London ; New York : I B Taurus, 2010. ISBN: 9781848851429.

Cite As:

Weber, Reid Smeal. Book review: Thomas A. Fudge, “Jan Hus: Religious Reform and Social Revolution in Bohemia.” Communio Viatorum 55, no. 2 (December 31, 2013): 211–15.

Author:

Vladimír Rafaj

Abstract:

Review of the book: FETTKE, Steven M. Old Testament Literature: His Story. Springfield, Mo : Global University, 2006. ISBN: 9780761721130.

Cite As:

Rafaj, Vladimír. Book review: Steven M. Fettke, “Old Testament Literature: His Story.” Communio Viatorum 55, no. 2 (December 31, 2013): 216–18.