Petr Macek

Anglosaská systematická teologie v devadesátých letech minulého století

Petr Gallus

Systematická teologie v německé oblasti na přelomu tisíciletí

Lenka Karfíková

Ricoeurova analýza paměti podle jeho knihy La mémoire, l’histoire, l’oubli

Sidonia Horňanová

Apokalyptická tradice „merkava“ a její implikace pro ranou christologii

Lucie Mazalová

Radost v počátcích české reformace

Jan Štefan

Recenze: Petr Gallus. Člověk mezi nebem a zemí. Pojetí víry u P. Tillicha a K. Bartha

Pavol Bargár

Recenze: Pavel Hošek. Na cestě k dialogu. Křesťanská víra v pluralitě náboženství

Petr Sláma

Recenze: Ulrich H. J. Körtner. Der inspirierte Leser: Zentrale Aspekte biblischer Hermeneutik

Autor:

Petr Macek

Abstrakt:

Anglo-Saxon Systematic Theology in the Last Decade of the Past Millennium

The article is a tentative survey that is limited to the British and American production, examined on the basis of the currently prevailing typology of the main trends. This typology distinguishes between a) the “postcritical” trend, which includes the postliberals, the theologians of communal practice, and radical orthodoxy; b) the “emancipative” trend, which includes black theology, feminist and womanist theologies, and the deconstructive version of theological postmodernism; and, finally, c) the “classical” trends, namely the liberal and conservative ones. The liberal trend includes process theology, the correlationists and/or the revisionists, and the variety of theological pluralism, while the conservative trend covers both the evangelicals and the ecumenicals. A survey of Barthian scholarship at the turn of the century is also included in this section. In conclusion, from the multileveled interdisciplinary involvement of theology in the English-speaking world we have chosen the dialogue between science and theology for a short report.

Citace:

MACEK, Petr. Anglosaská systematická teologie v devadesátých letech minulého století. Teologická reflexe. 12/2 (2006), s. 117-145.

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Autor:

Petr Gallus

Abstrakt:

Systematic Theology in the German-speaking World at the Turn of the Millennium

In dogmatics in the German-speaking world, the period covered by the past twenty years or so appears to be a time of searching, fragmentation and crisis. Major systematic theologians who devoted themselves to dogmatics in its classical form, such as Pannenberg or Moltmann, are completing their extensive projects, but none of them has established anything resembling a school. On the contrary, a new generation of theologians is coming to the fore, who search for new, and often non-theological and controversial starting-points, re-assess the development of theology over the past hundred years, or take refuge in history (e.g. Pfullingen’s theology of experience, the Munich “school”, or the theory of subjectivity). It is worth noting that during this period a number of major theological encyclopaedias were completed. Among the new concepts only a few have appeared that give promise of being viable in the future (e.g. biblical theology, Dalferth). The crisis that has been referred to has the appearance of an identity crisis. Since the 1990s, dogmatic theology has been trying to define itself: to understand what it is, what it ought to be, and how it should approach the matters that belong on its agenda.

Citace:

GALLUS, Petr. Systematická teologie v německé oblasti na přelomu tisíciletí. Teologická reflexe. 12/2 (2006), s. 146-158.

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Autor:

Lenka Karfíková

Abstrakt:

Paul Ricoeur's Analysis of Memory in his Book La Mémoire, L'Historie, L'Oubli

In the first part of his book Memory, History and Forgetting (2000) Paul Ricoeur analyses memory on the basis of three fundamental questions: What we remember (the object of memory), how we remember (the way of remembering), and who remembers (the subject of memory). He focuses on memory ́s claim to be faithful to the past, while still being aware of several problems: the proximity between memory and imagination, the ideological manipulation of memory, and the difficult question of who is the primary subject of memory (the individual or the collective). In his analysis, the question of perspective as a necessary characteristic of memory seems to be missing: we always remember (and also live) a situation from a perspective given by our position (in space, but also in cultural tradition) and by the role we play therein. Therefore, our memory (both individual and collective) should be confronted with the memory of others, and the proper position for each perspective must be searched for in the endless process of historiography and history itself.

Citace:

KARFÍKOVÁ, Lenka. Ricoeurova analýza paměti podle jeho knihy La mémoire, l’histoire, l’oubli. Teologická reflexe. 12/2 (2006), s. 159-180.

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Autor:

Sidonia Horňanová

Abstrakt:

Die Apokalyptische Merkava-Tradition und ihre Auswirkungen auf Frühchristliche Christologie

Aus der apokalyptischen Tradition des Judentums entstand die esoterische, visionär-mystische Tradition, die durch kosmologische Apokalypsen, d.h. durch die jüdische Mystik – merkava – inspiriert ist. Im Zentrum dieser Vision der kosmologischen Apokalypse ist die Vision des himmlischen Thrones, neben welchem eine Gestalt steht, die fast mit Gott identisch ist. Diese Vorstellung der Gestalt bei dem himmlischen Thron in der apokalyptischen und mystischen Tradition des Judentums ist eigentlich sowohl in der häretischen Lehre von zwei Himmelsmächten im rabbi- nischen Judentum als auch in der Gnosis zu finden. Da durch die Übertragung der göttlichen Herrlichkeit (des Ruhmes) – kavod – an die geschaffenen Wesen bei seinem Thron die Gefahr entstand, dass Gott bzw. kavod mit den geschaffenen Wesen bei dem Thron identifiziert wird, kam es in den späteren apokalyptischen Schriften zur Übertragung der göttlichen Herrlichkeit – des kavods – auf Mittlerpersonen: auf den Engel (Jaoel) oder auf die in den Himmel erhobenen Visionäre (Henoch, Abraham u.a.), oder es wurde die göttliche Herrlichkeit um Seinen Thron in das Bild eines wunderbaren Gewandes der Herrlichkeit verwandelt, das die Visionäre bekleidet. Im Judentum finden wir auch die Vorstellung von Hypostase mit kosmischen Ausdehnungen Gottes – Henoch/Metatron im Sefer hejchalot (3Hen). Makrokosmischer jüdischer Anthropomorfismus, der mit dem Konzept Šiur koma entstand, d. h. aus dem Leib Gottes hervorgeht, ist das Ergebnis der Begegnung jüdischen anthropomorphen Denkens und platonischer Philosophie. Wenn wir die vorchristlichen Quellen jüdischer Spekulationen über den makrokosmischen Leib Gottes Šiur koma betrachten, können wir sowohl die Annahme der makrokosmischen Hypostase Henoch/Jaoel/Metatron in der Gnosis als auch des kosmischen Christus im Christentum verfolgen. Die theologischen Forschungen der vergangenen Jahre haben sich mit der Erforschung der jüdischen Spekulationen über den Ursprung und die Funktion der himmlischen Mittlerwesen zwischen Gott und den Menschen im Hinblick auf die Entwicklung der frühchristlichen Christologie befasst.

Citace:

HORŇANOVÁ, Sidonia. Apokalyptická tradice „merkava“ a její implikace pro ranou christologii. Teologická reflexe. 12/2 (2006), s. 181-193.

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Autor:

Lucie Mazalová

Abstrakt:

Christian Joy in the Early Czech Reformation

The article deals with the theme of Christian joy contained in the works of representatives of the Czech Reformation, especially in the synodal preachings of Milíč z Kroměříže, in the tract Regulae Veteris et Novi Testamenti written by Matěj z Janova, and in the correspondence of Jan Hus. The first part gives some examples of the most significant forms of joy in these works and interprets them. The second part presents brief characteristics of different forms of expressions that stand in contrast to joy, i.e. fear of God, dread and sorrow. Finally the work presents a comparison of the attitudes of particular authors in response to the question as to which quality dominates in specific works, whether it is the joy of the Reformation or the medieval fear of God and sorrow caused by the feeling that not enough good works have been performed to achieve salvation. Following on from this, the author then makes a comparison between the ideas of joy presented by the Czech Reformation and those presented by the later world Reformation, especially by Luther. She comes to the conclusion that the ideas of the Czech Reformation authors referred to still contain different elements of fear and sorrow to an extent that we cannot ignore them. Therefore we are still unable to recognize in them the typical joy of the Reformation. On the other hand, especially in the case of Jan Hus, a slow transformation can be noticed towards the concepts of the Reformation, especially in his idea of God as a merciful judge.

Citace:

MAZALOVÁ, Lucie. Radost v počátcích české reformace. Teologická reflexe. 12/2 (2006), s. 194-212

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Autor:

Jan Štefan

Citace:

ŠTEFAN, Jan. Recenze: Petr Gallus. Člověk mezi nebem a zemí. Pojetí víry u P. Tillicha a K. Bartha. Teologická reflexe. 12/2 (2006), s. 213-215.

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Autor:

Pavol Bargár

Citace:

BARGÁR, Pavol. Recenze: Pavel Hošek. Na cestě k dialogu. Křesťanská víra v pluralitě náboženství. Teologická reflexe. 12/2 (2006), s. 215-220.

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Autor:

Petr Sláma

Citace:

SLÁMA, Petr. Recenze: Ulrich H. J. Körtner, Der inspirierte Leser: Zentrale Aspekte biblischer Hermeneutik. Teologická reflexe. 12/2 (2006), s. 220-222

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