Z Caryho středověkých přednášek mě zaujaly především 13 a 14 - konečně jsem si systematicky ujasnil jeden ze základních rozdílů mezi západní a východní křesťanskou tradicí (neuchopitelnost Boha, nadpřirozená milost, blažené patření, Proměnění Páně a energie Trojice).
Přednáška 13: Neuchopitelnost a nadpřirozenost
"In Christian theology, the incomprehensibility of God is a distinctively trinitarian concept. The eternal begetting of the Son by the Father is incomprehensible, and so are all three persons—in contrast to the neo-Platonist hierarchical conception in which the second divine hypostasis is intelligible rather than incomprehensible. The Greek Christian theologian called Pseudo-Dionysius or Denys emphasized the incomprehensibility of the Trinity and the consequent need to speak of God apophatically, that is, by way of negation. This causes some problems for the Augustinian tradition of the West, because Augustine thinks of God as intelligible, so that beatitude consists of intellectual vision of God. Aquinas solves the problem by teaching that a beatific vision of the essence of God is possible only by virtue of supernatural grace."
Přednáška 14: Východní orthodoxní teologie
"The distinctive elements of Eastern Orthodox theology include icons of the saints, the Transfiguration of Christ, and the energies of the Trinity. Icons are painted images of holy persons who reflect the glory of God; they are venerated but not worshiped. The Transfiguration is the glorification of Christ in visible light, an event narrated in the Gospels, which for the Eastern Orthodox is a paradigm of what happens in the ultimate vision of God. The energies of the Trinity are distinct from the divine essence, which is incomprehensible. The energies are the uncreated glory of God in which creatures can participate, which become visible in Christ’s Transfiguration. Hence Eastern Orthodox theologians have nothing like Aquinas’s concept of the supernatural, because they deny the essence of God can ever be seen with the mind’s eye. Instead, the blessed see the energies of God with both mind and body."
Přednáška 15: Vykoupení a vycházení Ducha
"Two important developments in Western theology were the doctrine of double procession and the doctrine of vicarious atonement. Double procession is a trinitarian doctrine, teaching that the Holy Spirit proceeds eternally from both the Father and the Son. The original Nicene Creed had spoken of the Spirit proceeding “from the Father,” but in the West the Latin phrase filioque (“and the Son”) was added, a development the East never accepted. Vicarious atonement is a way of thinking about how Christ’s death on the cross saved us. Anselm, the first great theologian of vicarious atonement, taught that God became man so as to pay the infinite debt that humanity owed to satisfy the justice of God."
Přednáška 16: Scholastická teologie
"Scholastic theology, which developed in the Middle Ages, was a distinctively Western deepening of the relation of faith and reason, in which theology becomes a discipline of the university, based on Aristotelian concepts of logic and science. Scholastic theology used a method of disputation to harmonize apparent logical contradictions in the theological tradition. Thomas Aquinas, one of the most important medieval scholastic theologians, developed a theory of analogy which made it possible to conceive of theology as an Aristotelian science consisting of logical deductions, even though its primary subject matter is an incomprehensible God. Aquinas is also important for his use of an Aristotelian concept of habit to explain the enduring presence of grace in the soul, which Roman Catholic theology calls “sanctifying grace,” the basis both of the virtues of the Christian life and also of our acceptance by God."
Přednáška 17: Svátosti
"In the Middle Ages, seven specific rites came to be called “sacraments,” which means (for the Roman Catholic church) that they are “means of grace,” external signs which not only signify but confer an inner gift of divine grace. Most important are Baptism, by which people are born again in Christ, and the Eucharist, in which the life-giving flesh of Christ is made present through transubstantiation, which means that the substance of bread and wine is changed to the substance of Christ’s body and blood. Penance, popularly called “confession,” is the means by which mortal sins committed after baptism are absolved. Confirmation is a laying on of hands to confer a special gift of the Holy Spirit to those who have been baptized. The other sacraments are Extreme Unction (now called “Anointing of the Sick”), Holy Orders (that is, ordination of priests), and Matrimony (which is a sacrament only when practiced by Christians)."
Přednáška 18: Duše po smrti
"The main lines of the traditional Christian view of life after death were worked out as the Gospel story of resurrection in Jesus was supplemented with the philosophical concept of the immortal soul separated from the body at death. Key developments included the doctrine that souls could enjoy supreme blessedness even before the resurrection of their bodies and the belief that the place of this happiness, even after the resurrection, was in heaven. Jesus’s own experience of death was developed in a widespread tradition about the “harrowing of hell,” in which his soul descended to the underworld to rescue believers of previous ages (especially figures from the Old Testament) from “the limbo of the fathers” and open for them the gates of heaven. Also, in the Middle Ages an elaborate picture of Purgatory emerges, where imperfect believers who have died in a state of grace are purified of their sins and may be helped by the prayers of the living."
Žádné komentáře:
Okomentovat