Petr Gallus

Bůh a zlo

Jan Štefan

Pět set let a jeden den poté

Štěpán Lisý

Obhajoba starobylosti židovské ústavy podle Josepha Flavia

Karel Šimr

Diakon – církevní sociální pracovník, výpomocný duchovní nebo „networker“?

Jakub Ort

Křesťanská metafyzika jako lék na nicotu? Radikální ortodoxie a její kritika postmoderní filozofie

Recenze

Rejstřík ročníku 23 (2017)

Autor:

Petr Gallus

Abstrakt:

God and evil

Evil is a very varied phenomenon, but still we all have some experience with it. From the religious and theological point of view quickly comes the question, in which relation stands God to evil, i.e. the question of theodicy. The history has brought many possible answers, but they mostly couldn’t take the evil seriously enough in its whole width and depth and were reductive in some respect. The answers can be sorted into three groups: 1. God is not to blame for evil, because it is somehow necessary for the course of the universe (evil as a cosmological problem). 2. Man is to blame for evil, evil is human offence. 3. God is to blame for evil, but we must give up one of his traditional attributes: either his goodness, or his understandability, or his omnipotence. All these concepts though ended in paradoxes. This article tries to show with the help of thoughts of I. U. Dalferth, that we need to start with particular experiences of evil and proceed on a detour through God, who alone can turn evil into good. The task of theology is to bring tools for identifying evil and creating necessary distance for man to learn to live better with the uncontrollable, inexplicable and irrational evil. The solution however is not theoretical, but it is the particular praxis, the particular fight against evil.

Citace:

Gallus, Petr. “Bůh a Zlo.” Teologická reflexe, sv. 23, č. 2, 2017, s. 107–26.

This article is licensed under a Creative Commons Attribution 4.0 International License (CC BY 4.0).

Autor:

Jan Štefan

Abstrakt:

Fünf Hundert Jahre und ein Tag danach

In seiner Predigt zum Reformationstag und Reformationsjubiläum nimmt Prager systematischer Theologe und Studentenpfarrer der Evangelisch-Theologischen Fakultät der Karlsuniversität aus Luthers Fegefeuerthesen die ersten zwei und letzten vier Thesen heraus und akzentuiert die Zentralität der 62. These. Das Dokument der Weltreformation verknüpft er mit Dietrich Bonhoeffers Verständnis des Protestantismus als eines Protestes Gottes gegen uns Protestanten, mit Amedeo Molnárs Erfassung der Semper-reformanda-Losung als „Ecclesia reformanda quia reformata“ und mit Josef L. Hromádkas Hinweis auf eine protestantische Neigung zum Protestieren. Die Bitte des Papstes Franziskus um unsere Gebete sieht er im Einklang mit der 48. These Luthers.

Citace:

Štefan, Jan. “Pět set let a jeden den poté.” Teologická reflexe, sv. 23, č. 2, 2017, s. 127–34.

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Autor:

Štěpán Lisý

Abstrakt:

A defense of the ancient character of the Jewish Constitution according to Josephus Flavius

In the article, the author discusses the criteria according to which Jews and Greeks assessed the antiquity of constitutions. The claims of the Greeks were based on the observation of the laws of Sabbath, which did not prove to Jews in contact with other peoples and does not apply to ancient peoples who have durable and proven laws. As a solution, the Greeks have advised the Jews to change their laws or adopt a more resilient constitution. In contrast, Flavius assesses the antiquity of the Jewish constitution according to the belief in one God and the way of life of the people, which is true and oldest only to Jews. As evidence, many Greek philosophers, most notably Plato, taught the truth about God and imitated Moses. The laws of theocracy are, according to Flavius, identical with God's commandments in the Torah, in which the way of life is based on the beliefs of biblical authors. Polybius and Flavius judge the antiquity of constitutions according to different criteria. While Polybius asks what past rulers did right, when people felt safe, their country prospered, and how we can learn from our previous experiences, Flavius is convinced that in order to ensure the safety of the people and to establish prosperity for the land, the wise ruler must obey God’s laws.

Citace:

Lisý, Štěpán. “Obhajoba starobylosti židovské ústavy podle Josepha Flavia.” Teologická reflexe, sv. 23, č. 2, 2017, s. 135–55.

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Autor:

Karel Šimr

Abstrakt:

Der Diakon – ein kirchlicher Sozialarbeiter, Hilfsgeistlicher oder Networker?

Zur Erneuerung des evangelischen Diakonats Der Artikel anlässlich des zwanzigstens Jahrestages der Einführung des charitativen Diakonats in der Evangelischen Kirche der böhmischen Brüder refklektiert seine bisherige Entwicklung, setzt es in den biblischen und historischen Zusammenhängen ein und macht die aktuelle theologische Debatte zum Thema bekannt. Als Grundprobleme findet Autor die Problematik der Zugehörigkeit des Diakonats zum kirchlichen Amt und seine Funktion. Zum Schluss bemüht sich die Bedingungen für weitere Entwicklung des Instituts zu nennen.

Citace:

Šimr, Karel. “Diakon - církevní sociální pracovník, výpomocný duchovní nebo ‘networker’?: K obnově evangelického diakonátu.” Teologická reflexe, sv. 23, č. 2, 2017, s. 156–68.

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Autor:

Jakub Ort

Abstrakt:

Christian metaphysics as a cure for nothingness? Radical Orthodoxy and its critique of postmodern philosophy

Radical orthodoxy is one of the most original and discussed theological movements in the last decades, nevertheless it is practically unknown in the czech academia. In the first part, the article explores the main characteristics of this movement based specifically on John Milbanks Theology and Social Theory: Beyond secular reason. In the second part, the relationship between Radical Orthodoxy and postmodernism is analyzed. Radical Orthodoxy reacts to the „postsecular turn“ which is connected to the postmodern criticism of modern image of universal human reason. It also applies vastly postmodern analytical tools, but it turns them against postmodern philosophy itself. The key authors of the movement criticize postmodernity as „nihilistic“ and attempt to create their own ontological concept founded in christian tradition. In the end the criticism of Radical Orthodoxy from the philosophical, theological and political perspective is summed up. In spite of some original Milbanks insights, his attempt to overcome postmodernism is unconvincing. Milbank presents both postmodern philosophy and christian tradition too one-dimensionally, since he aims at presenting his concept of christian metaphysics as the only cure to the postmodern nihilism.

Citace:

Ort, Jakub. “Křest’anská metafyzika jako lék na nicotu?: Radikální ortodoxie a její kritika postmoderní filozofie.” Teologická reflexe, sv. 23, č. 2, 2017, s. 169–82.

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This article is licensed under a Creative Commons Attribution 4.0 International License (CC BY 4.0).