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Katolický evolucionista St. George J. Mivart o původu lidského těla a duše

100%

Opatrný D.

Studia theologica

2017

tom 1

127-141

St. George Jackson Mivart (1827–1900) dedicated a great deal of his life to the struggle to prove that the theory of evolution and the Catholic faith are not mutually exclusive. Especially important is his idea that God created the human soul of the first person directly, but infused it into the human body created through secondary causes (i.e. evolution). The aim of this article is to demonstrate how this thesis is connected to the whole of Mivart’s ontology.

John Augustine Zahm ve sporu o opičí původ člověka

100%

Opatrný D.

Studia theologica

2016

tom 4

63-81

In order to establish correct relationships between science and theology, a proper knowledge of the shared past is indispensable. The intention of this paper is to analyse the work of the American priest and professor of science John Augustine Zahm (1851–1921), specifically his views on the evolution of humankind in his 1896 book Evolution and Dogma. The interpretation rests upon diachronic research focused on the sources used and on the subsequent editing of the text. It comes to the conclusion that apart from external historical influences, there were three things in the text that advanced its prohibition: the term “Evolution” in the title, the transition from presenting evolution as a possible hypothesis to defending it as a thesis and the quotation from Dalmace Leroy, whose book was recently placed on the Index.

John Cuthbert Hedley, biskup otevřený evoluci

100%

Opatrný D.

Studia theologica

2017

tom 2

69-90

The article presents the constructive approach of John Cuthbert Hedley, bishop of Newport, towards the theory of evolution. It helps us understand the complex discussion in the Catholic Church at the end of the nineteenth century. In reactions to St. George J. Mivart, Hedley manifested great respect towards the famous biologist, but criticized him when entering the field of theology. In contact with John Augustine Zahm, Hedley was initially very supportive, though softening Zahm’s enthusiasm. He later became more reserved and uncertain in his contacts because Zahm’s book was placed on the index of prohibited books.

Właściwa choroba człowieka. J. Ratzinger/Benedykt XVI o źródłach, skutkach i przeciwieństwie pychy

59%

Szymik J.

Roczniki Teologiczne

2014

tom 61

nr 2: Teologia Dogmatyczna

31-50

J. Ratzinger/Benedict XVI reveals both theological and anthropological aspects of pride, resulting in further moral consequences. In reality, pride equals sin: undermining the created order of the world and challenging the dependent nature of man. Thus, Godlessness reaches here the ontic sphere and that is why it is so destructive for both men and the world. Though the sin of pride is mentioned on the first pages of the Bible, Benedict XVI seeks the source of its contemporary tempting nature and exceptional expansion in Nietzsche philosophy and similar anti-Christian trends, deluding one with the belief in self-sufficiency of the mind and absolute independence of human freedom. Humility is the opposite of pride. Church also should take care of it internally, drawing the example from the kenosis of God Himself, revealed in Jesus Christ. The first step towards humility is obedience, ability to obey.

J. Ratzinger/Benedykt XVI odsłania teologiczną i antropologiczną warstwę postawy pychy, z których wynikają jej dalsze skutki moralne. W istocie pycha jest kłamstwem: podważeniem stworzonego porządku świata i zakwestionowaniem zależnej natury człowieka. Bezbożność sięga wiec tu sfery ontycznej i z tego powodu jest dla człowieka i świata tak destrukcyjna. Choć grzech pychy sięga pierwszych stron Biblii, to źródło współczesnego jej kuszącego oblicza i wyjątkowej dziś ekspansji upatruje Benedykt XVI w filozofii nietzscheanizmu i nurtach jej pokrewnych, antychrześcijańskich, uwodzących przekonaniem o samowystarczalności rozumu oraz absolutnej suwerenności ludzkiej wolności. Przeciwieństwem pychy jest pokora, o którą należy troszczyć się także we wnętrzu Kościoła, czerpiąc wzór z kenozy samego Boga, objawionej w Jezusie Chrystusie. Pierwszym krokiem do pokory jest posłuszeństwo, zdolność słuchania.

Et creavit Deus hominem. Podstawy antropologii teologicznej

51%

Karwacki R.

tom 1

Religious and theological question about the man may come from Divine Revelation. It is impossible to truly answer the question without reff ering to the Creator since He is „creavit Deus” the truth of revelation through the faith of the wise man to the fullness of life. God, who is love and life, created man in His own image and likeness, created man and woman. In the humanity of man and woman God inscribed a particular calling to participate in the mystery of communio of God and entrusted the task of dominion over the earth, over creation. God gives grace to his goodness on the way of salvation. He is the Creator and Savior.