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2 Studia theologica

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ČESKÁ KATOLICKÁ TEOLOGIE V OBDOBÍ 1850–1930 A ASTRONOMIE, KOSMOGONIE A KOSMOLOGIE

100%

Pospíšil C. V.

Studia theologica

2013

tom 15

nr 2

1–31

The aim of this study is to evaluate how Czech Catholic theology approached the contribution of the sciences in 1850–1930, particularly new discoveries and theories in astronomy. This is demonstrated with a wide scale of papers and books by Czech Catholic theologians indicating there was actually no tension between scientists and theologians and that the first chapters of Genesis were by no means read in a Fundamentalist manner. The competence of astronomy was fully respected. If any polemic emerged, it took place on the axis of the “Christian world view” – “materialistic and atheist interpretation of the world".

Věda a správa vědění v dokumentu Společenství a služba

84%

Krumpolc E.

Studia theologica

2006

tom 8

nr 1

87-91

The first part of the third chapter of the document 'Communion and Stewardship', entitled 'The Image of God: The Administrator of the Visible Creation', is briefly presented and critically analyzed. Science and technology as a form of knowledge and administration of the creation by man should be seen as service to God and to his plan for the whole of creation. Theories on the origin of the universe and of man attract the interest of theology as concerns the theological doctrine on creation of the universe from nothing and of man to the image of God. The creation of each human soul by God is a basis for the relationship between God and each human person from the very beginning of its existence. God is not only the universal cause of creation, but He is also the cause of secondary created causes including man, so that these causes achieve their effects due to the action of this First Cause. Theology cannot decide whether the process of evolution in nature is accidental or intentional, nevertheless it calls attention to the fact that divine providence could achieve its goals in any casual way. From the theological point of view, such a process of evolution that would be beyond divine providence is not possible at all. According to John Paul II, the origin of the first human beings represents in the process of evolution an 'ontological jump' that should be ascribed to the intervention of God. On the other hand, this view can hardly avoid a certain type of dualism dividing the human soul and body while the Holy Scripture underlines the unity of both.