Relationship Between the Universal and the Ministerial Priesthood
The study investigates the rel... more Relationship Between the Universal and the Ministerial Priesthood
The study investigates the relation between the universal and the ministerial priesthood in the perspective of the uniqueness of Christ’s priestly ministry, based on the fact, that the priest is identical to the sacrificed gift. The starting point is an analysis of the doctrine of the Epistle to the Hebrews. The universal priesthood is treated on the ground of the dicta of the Church Fathers and ancient authors, characterized by a distinct continuity of thought about the notion of the sacrifice presented in the Epistle to the Hebrews. The ministerial priesthood, which is also supported by the Scripture, acts in relation to the universal priesthood in its ministerial role. Both kinds of priesthood in the Church represent a participation in the unique priesthood of Christ and their mutual relation can be well explained by notions in persona Christi and in nomine Ecclesiae.
Všeobecný úvod k římskému misálu (třetí typické vydání) Stručná prezentace dokumentu úvod Svatý O... more Všeobecný úvod k římskému misálu (třetí typické vydání) Stručná prezentace dokumentu úvod Svatý Otec Jan Pavel II. schválil 11. ledna 2000 třetí vydání římského misálu. Kongregace pro bohoslužbu a svátosti ho vyhlásila jako typické a zadala k tisku 20. dubna téhož roku. Kongregace rovněž v předstihu vydala výňatek z nového vydání misálu, který obsahuje Všeobecný úvod k římskému misálu (zkratka IGMR).
The Prophetic Spirit Must Not Cease
Winding Road of the Dominican Friars through the Quarter Cent... more The Prophetic Spirit Must Not Cease Winding Road of the Dominican Friars through the Quarter Century of Freedom The current Provincial of the Czech Dominicans in his balancing text walks through the history of the renewed order in the situation of a free country, and identifies the problems and successes with which the order was to confront. He focuses on the problems associated with the restoration of the communities with the community life, on the seeking of ways in the fi eld of formation and education, on the problems associated with the church property restitution; the Provincial outlines successful projects of mission character and entering the fi eld of media and education. He highlights the importance of cultivating the Dominican charisma as a key feature of identity that makes possible to lead the Dominican way of life even in modern free country.
Vivifying Gift of the Love of Friendship
The author comments an article of the Creed “I believe i... more Vivifying Gift of the Love of Friendship The author comments an article of the Creed “I believe in the Holy Spirit, the Lord, the giver of life” on the basis of theological reflexion of St. Thomas of Aquinas. He comes out from the Aquinas’ sermon on this topic cultivating it further through presentation of Thomas’ thoughts in Summa Theologiae, where an analysis of traditional titles of the Third Person of the Trinity is dealt with: Holy Spirit, Charity and Gift. The last part of the contribution deals in a special way with the topic of Holy Spirit – the Gift and develops it in the light of Summa contra Gentiles where St. Thomas speaks about a friendship between God and man which he attributes to the acting of Holy Spirit.
From theology to economy
The mission of the Divine Persons according to Aquinate’s Summa Theologi... more From theology to economy The mission of the Divine Persons according to Aquinate’s Summa Theologiae This article deals with the theology of mission of the Divine Persons on the basis of Question 43 of the First part of Summa Theologiae of St. Thomas Aquinas. The author does not follow the sequence of articles in the pertinent question but systematically organizes the matter and reveals links with other theological themes. First he analyses the place of the question in the whole of Summa and its structure. Then he shows Aquinate’s inspiration with St. Augustine. Next he works on the theme of the visible and the invisible missions. Finally, he hints at some perspectives of development and application of the theology of Aquinas.
Concerns over Church Restitutions
The Provincial of the Czech Dominicans in this study analyse... more Concerns over Church Restitutions
The Provincial of the Czech Dominicans in this study analyses the question of the Church restitutions from both a theological as well as a practical point of view. He does not challenge the right to material security for the Church, but emphasizes that property must be primarily understood as a means for her service. Therefore, the author calls into question the legitimacy of the accumulation of assets serving as insurance for the future. Against it he suggests a demand to invest into people who alone can be seen as the potential for the future life of the Church.
The Medulla of a Sermon
The article tries to grasp basic aspects of the concept of a sermon. It i... more The Medulla of a Sermon The article tries to grasp basic aspects of the concept of a sermon. It is based especially on documents of Vatican II. The topic is dealt with in four stages: who is the preacher, contents of a sermon, addressees of a sermon and the goal of a sermon. The article points out clearly the wide sphere of preaching mission, not limited only to the sermon-homily during the liturgy, and its position and significance in the life of the Church.
Place of Spiritual Worship. A Theological Sketch of Conception of the Liturgical Space
The study... more Place of Spiritual Worship. A Theological Sketch of Conception of the Liturgical Space
The study – a theological sketch – deals with the basic notions of the Christian conception of the liturgical space. The cultic behaviour of a religious community and the concept of space derive from the understanding of the central cultic act – bringing a sacrifice. The self-sacrifice of Jesus Christ and its representation in the celebration of the Eucharist imparts the Christian service with a radical uniqueness. A person connected with Christ and the community of Christ’s disciples are the only “place” of sacrifice-worship. A need for liturgical space then results from a spiritual-physical structure of the human existence. Space and time thus become a necessary part of the cultic behaviour of the Christian community.
In Spiritu Veritatis: almanach k 65. narozeninám Dominika Duky OP. eds. Martin Bedřich, Benedikt Mohelník OP, Tomáš Petráček, Norbert Schmidt, 2008
Liturgy is the Work of Jesus Christ, the High Priest
Commentary on Chapter 7 of the Constitution... more Liturgy is the Work of Jesus Christ, the High Priest
Commentary on Chapter 7 of the Constitution of Sacred Liturgy
The contribution analyses the descriptive definition of liturgy as a performance of Christ's priesthood as it is presented in Chapter 7 of the Constitution of Sacred Liturgy. The analysis is based on careful studies of the council documents which allows to follow the development of the text during the council. The access to authentic sources shows both the continuity of preceeding documents of magisterium and the new elements which are the fruit of theological work and which the council integrated into its teaching.
Liturgie je dílem Ježíše Krista, Velekněze
Komentář k 7. kapitole Konstituce o posvátné liturgii
Příspěvek analyzuje deskriptivní definici liturgie jako výkonu Kristova kněžství, jak je uvedena v 7. kapitole Konstituce o posvátné liturgii. Analýza vychází z pečlivého studia koncilních dokumentů, která umožňuje sledovat vývoj textu v průběhu koncilu. Přístup k autentickým pramenům ukazuje jak kontinuitu předchozích dokumentů magisteria, tak nové prvky, které jsou plodem teologické práce a které koncil začlenil do svého učení.
First of all, the author distinguishes between four types of sacramentality – the universal sacra... more First of all, the author distinguishes between four types of sacramentality – the universal sacramentality (appropriate to Christ), the extensive sacramentality (appropriate to the Church), the organic sacramentality (appropriate to the seven sacraments) and the concentrated sacramentality (appropriate to the Eucharist). Then, he recapitulates the doctrine as being part of the Church tradition and discerns three types of sacraments – sacraments of the natural order, sacraments of Moses’ Law and sacraments of the New Testament. The following part is dedicated to the concept of salvation history describing its various phases as coexisting layers, so people living in one historical era can belong to various stages of the salvation economy related to the particular types of sacraments. The last part includes a hypothesis that sacramental action of the Church should not be reduced to a celebration of the seven New Testament sacraments but she is called upon to operate with the sacraments...
In order to understand the post-synodal apostolic exhortation Amoris Laetitia on its pastoral lev... more In order to understand the post-synodal apostolic exhortation Amoris Laetitia on its pastoral level is necessary – according to the author – to pay close attention to the theological fundaments of the practical conclusions of the Pope Frances. Therefore, in his study, the author focuses on the theology of the sacrament of marriage as formulated by Pope Frances in the exhortation, and presents a systematically structured view of important issues concerning marriage in the light of sacramental theology. The author shows that the concept of marriage in Amoris Laetitia is based on two basic pillars: trinitarian and christological. The Pope emphasizes the essential relationship between the mystery of the Trinity and the marriage, the rooting of the sacramental marriage in the baptismal grace, and the connection between marriage and the sacrament of the Eucharist. According to the Pope, from the creation of the world marriage constitutes a picture of the Holy Trinity and the participation in the Trinitarian love, as well as the image and presentation of the unifying love of Christ to his Church.
Relationship Between the Universal and the Ministerial Priesthood
The study investigates the rel... more Relationship Between the Universal and the Ministerial Priesthood
The study investigates the relation between the universal and the ministerial priesthood in the perspective of the uniqueness of Christ’s priestly ministry, based on the fact, that the priest is identical to the sacrificed gift. The starting point is an analysis of the doctrine of the Epistle to the Hebrews. The universal priesthood is treated on the ground of the dicta of the Church Fathers and ancient authors, characterized by a distinct continuity of thought about the notion of the sacrifice presented in the Epistle to the Hebrews. The ministerial priesthood, which is also supported by the Scripture, acts in relation to the universal priesthood in its ministerial role. Both kinds of priesthood in the Church represent a participation in the unique priesthood of Christ and their mutual relation can be well explained by notions in persona Christi and in nomine Ecclesiae.
Všeobecný úvod k římskému misálu (třetí typické vydání) Stručná prezentace dokumentu úvod Svatý O... more Všeobecný úvod k římskému misálu (třetí typické vydání) Stručná prezentace dokumentu úvod Svatý Otec Jan Pavel II. schválil 11. ledna 2000 třetí vydání římského misálu. Kongregace pro bohoslužbu a svátosti ho vyhlásila jako typické a zadala k tisku 20. dubna téhož roku. Kongregace rovněž v předstihu vydala výňatek z nového vydání misálu, který obsahuje Všeobecný úvod k římskému misálu (zkratka IGMR).
The Prophetic Spirit Must Not Cease
Winding Road of the Dominican Friars through the Quarter Cent... more The Prophetic Spirit Must Not Cease Winding Road of the Dominican Friars through the Quarter Century of Freedom The current Provincial of the Czech Dominicans in his balancing text walks through the history of the renewed order in the situation of a free country, and identifies the problems and successes with which the order was to confront. He focuses on the problems associated with the restoration of the communities with the community life, on the seeking of ways in the fi eld of formation and education, on the problems associated with the church property restitution; the Provincial outlines successful projects of mission character and entering the fi eld of media and education. He highlights the importance of cultivating the Dominican charisma as a key feature of identity that makes possible to lead the Dominican way of life even in modern free country.
Vivifying Gift of the Love of Friendship
The author comments an article of the Creed “I believe i... more Vivifying Gift of the Love of Friendship The author comments an article of the Creed “I believe in the Holy Spirit, the Lord, the giver of life” on the basis of theological reflexion of St. Thomas of Aquinas. He comes out from the Aquinas’ sermon on this topic cultivating it further through presentation of Thomas’ thoughts in Summa Theologiae, where an analysis of traditional titles of the Third Person of the Trinity is dealt with: Holy Spirit, Charity and Gift. The last part of the contribution deals in a special way with the topic of Holy Spirit – the Gift and develops it in the light of Summa contra Gentiles where St. Thomas speaks about a friendship between God and man which he attributes to the acting of Holy Spirit.
From theology to economy
The mission of the Divine Persons according to Aquinate’s Summa Theologi... more From theology to economy The mission of the Divine Persons according to Aquinate’s Summa Theologiae This article deals with the theology of mission of the Divine Persons on the basis of Question 43 of the First part of Summa Theologiae of St. Thomas Aquinas. The author does not follow the sequence of articles in the pertinent question but systematically organizes the matter and reveals links with other theological themes. First he analyses the place of the question in the whole of Summa and its structure. Then he shows Aquinate’s inspiration with St. Augustine. Next he works on the theme of the visible and the invisible missions. Finally, he hints at some perspectives of development and application of the theology of Aquinas.
Concerns over Church Restitutions
The Provincial of the Czech Dominicans in this study analyse... more Concerns over Church Restitutions
The Provincial of the Czech Dominicans in this study analyses the question of the Church restitutions from both a theological as well as a practical point of view. He does not challenge the right to material security for the Church, but emphasizes that property must be primarily understood as a means for her service. Therefore, the author calls into question the legitimacy of the accumulation of assets serving as insurance for the future. Against it he suggests a demand to invest into people who alone can be seen as the potential for the future life of the Church.
The Medulla of a Sermon
The article tries to grasp basic aspects of the concept of a sermon. It i... more The Medulla of a Sermon The article tries to grasp basic aspects of the concept of a sermon. It is based especially on documents of Vatican II. The topic is dealt with in four stages: who is the preacher, contents of a sermon, addressees of a sermon and the goal of a sermon. The article points out clearly the wide sphere of preaching mission, not limited only to the sermon-homily during the liturgy, and its position and significance in the life of the Church.
Place of Spiritual Worship. A Theological Sketch of Conception of the Liturgical Space
The study... more Place of Spiritual Worship. A Theological Sketch of Conception of the Liturgical Space
The study – a theological sketch – deals with the basic notions of the Christian conception of the liturgical space. The cultic behaviour of a religious community and the concept of space derive from the understanding of the central cultic act – bringing a sacrifice. The self-sacrifice of Jesus Christ and its representation in the celebration of the Eucharist imparts the Christian service with a radical uniqueness. A person connected with Christ and the community of Christ’s disciples are the only “place” of sacrifice-worship. A need for liturgical space then results from a spiritual-physical structure of the human existence. Space and time thus become a necessary part of the cultic behaviour of the Christian community.
In Spiritu Veritatis: almanach k 65. narozeninám Dominika Duky OP. eds. Martin Bedřich, Benedikt Mohelník OP, Tomáš Petráček, Norbert Schmidt, 2008
Liturgy is the Work of Jesus Christ, the High Priest
Commentary on Chapter 7 of the Constitution... more Liturgy is the Work of Jesus Christ, the High Priest
Commentary on Chapter 7 of the Constitution of Sacred Liturgy
The contribution analyses the descriptive definition of liturgy as a performance of Christ's priesthood as it is presented in Chapter 7 of the Constitution of Sacred Liturgy. The analysis is based on careful studies of the council documents which allows to follow the development of the text during the council. The access to authentic sources shows both the continuity of preceeding documents of magisterium and the new elements which are the fruit of theological work and which the council integrated into its teaching.
Liturgie je dílem Ježíše Krista, Velekněze
Komentář k 7. kapitole Konstituce o posvátné liturgii
Příspěvek analyzuje deskriptivní definici liturgie jako výkonu Kristova kněžství, jak je uvedena v 7. kapitole Konstituce o posvátné liturgii. Analýza vychází z pečlivého studia koncilních dokumentů, která umožňuje sledovat vývoj textu v průběhu koncilu. Přístup k autentickým pramenům ukazuje jak kontinuitu předchozích dokumentů magisteria, tak nové prvky, které jsou plodem teologické práce a které koncil začlenil do svého učení.
First of all, the author distinguishes between four types of sacramentality – the universal sacra... more First of all, the author distinguishes between four types of sacramentality – the universal sacramentality (appropriate to Christ), the extensive sacramentality (appropriate to the Church), the organic sacramentality (appropriate to the seven sacraments) and the concentrated sacramentality (appropriate to the Eucharist). Then, he recapitulates the doctrine as being part of the Church tradition and discerns three types of sacraments – sacraments of the natural order, sacraments of Moses’ Law and sacraments of the New Testament. The following part is dedicated to the concept of salvation history describing its various phases as coexisting layers, so people living in one historical era can belong to various stages of the salvation economy related to the particular types of sacraments. The last part includes a hypothesis that sacramental action of the Church should not be reduced to a celebration of the seven New Testament sacraments but she is called upon to operate with the sacraments...
In order to understand the post-synodal apostolic exhortation Amoris Laetitia on its pastoral lev... more In order to understand the post-synodal apostolic exhortation Amoris Laetitia on its pastoral level is necessary – according to the author – to pay close attention to the theological fundaments of the practical conclusions of the Pope Frances. Therefore, in his study, the author focuses on the theology of the sacrament of marriage as formulated by Pope Frances in the exhortation, and presents a systematically structured view of important issues concerning marriage in the light of sacramental theology. The author shows that the concept of marriage in Amoris Laetitia is based on two basic pillars: trinitarian and christological. The Pope emphasizes the essential relationship between the mystery of the Trinity and the marriage, the rooting of the sacramental marriage in the baptismal grace, and the connection between marriage and the sacrament of the Eucharist. According to the Pope, from the creation of the world marriage constitutes a picture of the Holy Trinity and the participation in the Trinitarian love, as well as the image and presentation of the unifying love of Christ to his Church.
Kristus v Getsemanech. Nově objevený gotický reliéf v kostele Nejsv. Salvátora, 2018
Dominikáni od počátku své existence ve 13. století vědomě obydlují městské prostředí, aby byli bl... more Dominikáni od počátku své existence ve 13. století vědomě obydlují městské prostředí, aby byli blízko lidem, kterým hlásají Boží slovo. Díky teologickým důrazům na článek víry o vtělení Slova a na tajemství Ježíšova pozemského bytí i díky formám duchovního života, které tyto teologické akcenty převádějí do modlitby a kontemplace, zabydlují dominikáni duchovnost univerzitního a městského prostředí tajemstvími Ježíšova života, v nichž se uskutečňuje dílo spásy a které jsou vzorem pro život křesťanů všech dob. Bratři kazatelé, usilující o napodobování způsobu života apoštolů, se tak při hlásání Božího slova stávají apoštoly tajemství Ježíšova lidského života.
Vykročit z uzavřenosti: Festschrift k 70. narozeninám Tomáše Halík, 2018
Příspěvek do sborníku k 70. narozeninám Tomáše Halíka reflektuje potřebnost kritických vydání stř... more Příspěvek do sborníku k 70. narozeninám Tomáše Halíka reflektuje potřebnost kritických vydání středověkých textů, které se váží k počátku dominikánského řádu. V daném případě se jedná o spisek b. Jordána Saského zvaného Libellus. Jordán postupuje způsobem, který může být velmi inspirativní i pro dnešního čtenáře. Ačkoliv se jeho spis řadí k hagiografii nakládá se získaným materiálem kriticky, jeho podání je střízlivé a nezamlčuje ani neúspěchy zakladatele řádu sv. Dominika a první generace bratří.
The treatise on the Eucharist is the last completed part of St Thomas Aquinas’ Summa Theologiae (... more The treatise on the Eucharist is the last completed part of St Thomas Aquinas’ Summa Theologiae (STh III, q. 73–83). The following writing on the sacrament of penance has remained an unfinished torso. This book presents a Czech translation of the treatise accompanied by a critical apparatus as well as explanatory notes. The translation itself is preceded by an extensive introductory study and a glossary covering key terms. The introductory study at first briefly depicts the historical circumstances establishing the treatise and describes its structure. The treatise can be divided into two main parts. The first begins with an analysis demonstrating how the term sacrament is applied to the Eucharist, then continues in characterizing its matter and form. The second section deals with the consummation of the sacrament; including its celebration, reception, and administered effects. Thomas formulates his view on the privileged place of the Eucharist within the sevenfold sacramental organism in his treatise on the sacraments in general (STh III, q. 60–65), and in the present treatise develops his position. The first part focuses on the sacramental transformation – i.e. transubstantiation. The second, then, is concerned with the unity of the Church as being the primary effect of the Eucharist as well as with the term sacrifice in defining the Eucharist, and used by Thomas to interpret the Order of Mass. The following introductory study briefly recalls the way the Eucharist was celebrated by the Dominican order in the time of Thomas, including the task of defining the words of consecration within the Canon of the Mass. This is followed by a recapitulation of Thomas’s teaching on the specific aspects of the Eucharist and its central position among other sacraments. The crux of the introductory study is the lengthy chapter “The Eucharist – Sacrament and Sacrifice”. The first section of the chapter focuses on the Eucharist as a sacrifice. Thomas, being faithful to his fundamental choice, approaches the sacrament primarily as a sign. Regarding the Eucharist, this means that his theological understanding of the Eucharist as a sacrifice is established upon the term re-presentation (lat. representation). The Eucharist is a real sacrifice as it re-presents Christ’s sacrifice on the cross by dual consecration, accomplishing sacramental separation of Christ’s body and blood. The Eucharist contains and affects what it signifies, analogous to every other sacrament of the New Testament. This means that the Eucharist contains Christ who was suffering (lat. Christum passum), and, as a sacrifice, is identical to the historical event of Christ’s death at Calvary. The identity lies in the essence of the sacrifice which is Christ’s inner act of self-giving to the Father. It differs in external manifestations, expressing Christ’s inner sacrifice. In the first case, there are the historical circumstances of Christ’s death on the cross; in the second, there is a sacramental sign. Thomas comes to understand that the Eucharist is a perfect sign as it refers, not only to the act of the Saviour, but also to his own person being the agent of the particular historical event. Therefore, it contains the suffering Christ himself. The teaching of the identity of Christ’s sacrifice on the cross and the Eucharist is based on the differentiation between the proper and sacramental species of Christ. The first part of the chapter concludes with a passage about spiritual sacrifice and spiritual priesthood, pointing out the references to the priesthood of the laity. These pieces are important in that they demonstrate that Thomas was aware of the spiritual priesthood of all those baptised, currently known as the common priesthood. The second part of the chapter deals with the sacramental conversion postulated by the personal presence of the suffering Christ. Thomas builds upon a theological concept defining the eucharistic conversion as transubstantiation. This approach had been generally accepted at the time but was significantly developed and deepened by Thomas. His comparison of the sacramental conversion, with the act of creation and natural change becomes especially clarifying. Thomas explains the teaching of the Church, that the whole of the Christ is contained under each of the sacramental species, using the terms “the power of the sacrament”, “natural concomitance”, and “by way of substance”. These terms are immediately analysed in the second part of the chapter and the entire chapter concludes with the section about remaining accidents. The following chapter of this introductory study focuses on the relation between the Eucharist and the Church. According to Thomas, the main effect of the Eucharist, i.e. the sacramental grace, is the unity of the Church. This theme permeates throughout the treatise on the Eucharist. This section of the study points out various aspects of ecclesial unity and their manifestations. The unity of the Church established by the Eucharist contains a horizontal dimension joining members of the Church to the one whole, as well as a vertical dimension relating the body of the Church with Christ as the Head. The structure of this unity is reflected in the diversity of ministries appropriate to various participants of the liturgical celebration. A portion called “The Unity of the Church Formed by the Bond of Love” is in the middle of this section. Thomas frequently emphasises that the Eucharist is the sacrament of love, and love is the bond of perfection. The Eucharist is the sacrament of love as its sign, and cause forms the unity of the Church which is the community of love. The Eucharist is also a foretaste of the perfect unity in the community of saints. This section concludes by outlining the extent of the ecclesial unity where Thomas applies the teaching to the capital grace and its universal impact. The penultimate chapter of the introductory study gathers the various fruits and effects of the Eucharist mentioned by Thomas throughout the entire treatise. He embraces the symbolic meaning of bread and wine as well as introduces the analogy between natural human growth and the development of the life of grace originating in the power of the sacraments. The introductory study is brought to a close by a chapter examining the Eucharist from the perspective of salvation history. The Eucharist is the only sacrament of the New Testament directly linked to the concrete historical event, i.e. the death of Christ on the cross. Thomas utilizes this fact, and many partial statements throughout this treatise refer to his theology of salvation history. The arranged collection offered in this section reveals Thomas’s understanding of this topic. The translation itself attempts to maintain the accuracy of Thomas’s ideas and terminology while, at the same time, rendering a medieval work comprehensible to contemporary readers. The author includes many of his own explanatory footnotes, clarifying difficult terms or recalling the context of the issues studied within the treatise, or within the frame of the entire theological summa.
St. Thomas Aquinas situates the treatise on the sacraments to the Third part of the Summa followi... more St. Thomas Aquinas situates the treatise on the sacraments to the Third part of the Summa following the discourse on the redemptive work of Christ. It is his personal choice of preference, although it seems to be automatic. The theme of sacraments has already appeared in the Second part of the Summa, in the introduction to the treatise on the virtue of Religion (see STh II-II, q. 89, introduction). Sacraments as expressions of exterior worship would find their logical placement here. However, the connection between the sacraments and the mystery of the Incarnate Word, which is the visible effect of God’s redemptive grace, is more important for St. Thomas. The mystery of incarnation is elongated in the visible sacraments of the church. The sacraments of the New Testament derive their value and efficacy from Christ. The treatise on the sacraments concludes the previous treatise on the virtue of Religion comprehending this virtue on the new and higher level. It is integrated into the order of grace which transforms man into the likeness of Christ. St. Thomas divides the whole treatise into two main parts: the first part is about sacraments generally, and the second about each sacrament individually. This volume contains the first part (STh III, q. 60–65), and the introductory study deals with it as well. St. Thomas begins particular questions of the first part with a definition of the term sacrament, then is concerned with their place and function in the history of salvation, effects of the New Testament sacraments, persons involved in conferring the sacraments and, in the end, he clarifies relations among the seven sacraments of the church. Thomas’ understanding of the sacraments is formed by his carefully elaborated theological anthropology where he organically links all aspects of human nature and emphasises substantive direction of man toward God as a goal in which man reaches his total fulfilment. The condition of human nature disordered by sin requires God’s help conferred in the sacraments instituted as the tools of its restoration. They are manifestation of God’s providence and divine pedagogy which fittingly provides man as being composed of spiritual and corporeal substance with means of participation on God’s nature. The second root of the approach is Thomas’ concept of the history of salvation where sacraments are included. St. Thomas incorporates patristic and early medieval tradition into his concept understanding the term sacrament without its reduction to the seven sacraments of the church. The treatise on sacraments in the Summa reflects maturing of the theological work of St. Thomas. His previous emphasis on efficacy of the sacraments, typical of his early works, moves towards the term sign which he receives from St. Augustine and evolves individually. The Summa refers to sacrament primarily as a sign, present in every phase of salvation history; however, in the mode of the New Testament also causing the signified grace. For St. Thomas is sacrament a complex analogical term defined as “a sign of a holy thing as long as it makes men holy” (viz STh III, q. 60, a. 2). The sign of New Testament sacraments includes three time layers: a remembrance of the past, a present sanctification of man and a prognosis of the future glory. The unity of the sacramental sign always composed of more elements is enabled by the fact that it refers to the unique sanctifying work of Christ. For St. Thomas, sacraments are signs of faith in the incarnate Word because “in the mystery of the Incarnation the Word of God is united with a sensible flesh” (STh III, q. 60, a. 6). One of the original contributions of St. Thomas’ treatise on sacraments in the Summa is a development of sacramental character doctrine defining the whole theological approach to the sacraments. Following the doctrine of the Christ’s perfect Priesthood in the Letter to the Hebrews, St. Thomas develops a theology of participation on this Priesthood by all who believe. Man is deputed for the divine worship, proper to the Christian religion through the sacraments in which a character is imprinted. A principle of the instrumental causality constitutes another continuous link between Christology and Sacramentology. St. Thomas advances patristic tradition which recognises Christ’s human nature as the instrument of the Divine operation. The sacraments of the church are instruments of Christ’s Godhead too. This original understanding of the instrumental causality establishes a dynamic element in the sacramental theology which connects Christ’s sanctifying work in a glorified body with the action of a servant who administers the liturgical sign and a recipient of the sacrament. Finally, the original aspect of Thomas’ theology is his arrangement of seven sacraments into one whole. In the first scheme, he orders sacraments considering the divine worship of the church. The eucharist as a sacrifice is the highest act of worship, and therefore the goal and fulfilment of all sacraments. The second scheme is based on an anthropological principle saying that “spiritual life has a certain conformity with the life of the body: just as other corporeal things have a certain likeness to things spiritual“ (STh III, q. 65, a. 1). This analogy regards a disposition of the human nature including an ability to reach its own perfection through the gradual growth and its social dimension. Development of the theological intuition, established on the analogy of the natural life and life of the grace, we justly consider to be Thomas’ masterpiece in the teaching about the sacraments.
Le sacrement de la confirmation est l’un des trois sacrements de l’Initiation chrétienne. Le conc... more Le sacrement de la confirmation est l’un des trois sacrements de l’Initiation chrétienne. Le concile Vatican II a renouvelé la perception de l’unité de cette Initiation : c’est par ces trois sacrements que l’Eglise est constituée dans ses fidèles, que sacerdoce commun des tous les fidèles est pleinement formé. Pourtant la place de la confirmation dans la triade de l’Initiation est devenue flottante. La tradition bimillénaire de l’Eglise la situe après le baptême, mais les considérations pastorales la retardent souvent après la première communion eucharistique, car l’interprétation théologique de la confirmation demeure très diversifiée. La thèse de doctorat de Benedikt Tomáš Mohelník OP est une contribution au débat contemporain sur le sacrement de la confirmation qui cherche à approfondir la compréhension théologique de ce sacrement. Dans la première partie de son étude il examine en quels termes le Magistère et la réflexion théologique s’expliquent sur la confirmation au XXe siècle. Dans la deuxième partie il propose une conception de la confirmation, à la lumière de St Thomas d’Aquin, qui part de la théologie des missions visibles des Personnes divines, puis scrute le rôle du caractère sacramentel dans le culte chrétien pour enfin tracer la grâce sacramentelle comme une configuration du chrétien à la perfection de la grâce du Christ.
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Papers by Benedikt Tomáš Mohelník OP
The study investigates the relation between the universal and the ministerial priesthood in the perspective of the uniqueness of Christ’s priestly ministry, based on the fact, that the priest is identical to the sacrificed gift. The starting point is an analysis of the doctrine of the Epistle to the Hebrews. The universal priesthood is treated on the ground of the dicta of the Church Fathers and ancient authors, characterized by a distinct continuity of thought about the notion of the sacrifice presented in the Epistle to the Hebrews. The ministerial priesthood, which is also supported by the Scripture, acts in relation to the universal priesthood in its ministerial role. Both kinds of priesthood in the Church represent a participation in the unique priesthood of Christ and their mutual relation can be well explained by notions in persona Christi and in nomine Ecclesiae.
Winding Road of the Dominican Friars through the Quarter Century of Freedom
The current Provincial of the Czech Dominicans in his balancing text walks through the history of the renewed order in the situation of a free country, and identifies the problems and successes with which the order was to confront. He focuses on the problems associated with the restoration of the communities with the community life, on the seeking of ways in the fi eld of formation and education, on the problems associated with the church property restitution; the Provincial outlines successful projects of mission character and entering the fi eld of media and education. He highlights the importance of cultivating the Dominican charisma as a key feature of identity that makes possible to lead the Dominican way of life even in modern free country.
The author comments an article of the Creed “I believe in the Holy Spirit, the Lord, the giver of life” on the basis of theological reflexion of St. Thomas of Aquinas. He comes out from the Aquinas’ sermon on this topic cultivating it further through presentation of Thomas’ thoughts in Summa Theologiae, where an analysis of traditional titles of the Third Person of the Trinity is dealt with: Holy Spirit, Charity and Gift. The last part of the contribution deals in a special way with the topic of Holy Spirit – the Gift and develops it in the light of Summa contra Gentiles where St. Thomas speaks about a friendship between God and man which he attributes to the acting of Holy Spirit.
The mission of the Divine Persons according to Aquinate’s Summa Theologiae
This article deals with the theology of mission of the Divine Persons on the basis of Question 43 of the First part of Summa Theologiae of St. Thomas Aquinas. The author does not follow the sequence of articles in the pertinent question but systematically organizes the matter and reveals links with other theological themes. First he analyses the place of the question in the whole of Summa and its structure. Then he shows Aquinate’s inspiration with St. Augustine. Next he works on the theme of the visible and the invisible missions. Finally, he hints at some perspectives of development and application of the theology of Aquinas.
The Provincial of the Czech Dominicans in this study analyses the question of the Church restitutions from both a theological as well as a practical point of view. He does not challenge the right to material security for the Church, but emphasizes that property must be primarily understood as a means for her service. Therefore, the author calls into question the legitimacy of the accumulation of assets serving as insurance for the future. Against it he suggests a demand to invest into people who alone can be seen as the potential for the future life of the Church.
The article tries to grasp basic aspects of the concept of a sermon. It is based especially on documents of Vatican II. The topic is dealt with in four stages: who is the preacher, contents of a sermon, addressees of a sermon and the goal of a sermon. The article points out clearly the wide sphere of preaching mission, not limited only to the sermon-homily during the liturgy, and its position and significance in the life of the Church.
The study – a theological sketch – deals with the basic notions of the Christian conception of the liturgical space. The cultic behaviour of a religious community and the concept of space derive from the understanding of the central cultic act – bringing a sacrifice. The self-sacrifice of Jesus Christ and its representation in the celebration of the Eucharist imparts the Christian service with a radical uniqueness. A person connected with Christ and the community of Christ’s disciples are the only “place” of sacrifice-worship. A need for liturgical space then results from a spiritual-physical structure of the human existence. Space and time thus become a necessary part of the cultic behaviour of the Christian community.
Commentary on Chapter 7 of the Constitution of Sacred Liturgy
The contribution analyses the descriptive definition of liturgy as a performance of Christ's priesthood as it is presented in Chapter 7 of the Constitution of Sacred Liturgy. The analysis is based on careful studies of the council documents which allows to follow the development of the text during the council. The access to authentic sources shows both the continuity of preceeding documents of magisterium and the new elements which are the fruit of theological work and which the council integrated into its teaching.
Liturgie je dílem Ježíše Krista, Velekněze
Komentář k 7. kapitole Konstituce o posvátné liturgii
Příspěvek analyzuje deskriptivní definici liturgie jako výkonu Kristova kněžství, jak je uvedena v 7. kapitole Konstituce o posvátné liturgii. Analýza vychází z pečlivého studia koncilních dokumentů, která umožňuje sledovat vývoj textu v průběhu koncilu. Přístup k autentickým pramenům ukazuje jak kontinuitu předchozích dokumentů magisteria, tak nové prvky, které jsou plodem teologické práce a které koncil začlenil do svého učení.
The study investigates the relation between the universal and the ministerial priesthood in the perspective of the uniqueness of Christ’s priestly ministry, based on the fact, that the priest is identical to the sacrificed gift. The starting point is an analysis of the doctrine of the Epistle to the Hebrews. The universal priesthood is treated on the ground of the dicta of the Church Fathers and ancient authors, characterized by a distinct continuity of thought about the notion of the sacrifice presented in the Epistle to the Hebrews. The ministerial priesthood, which is also supported by the Scripture, acts in relation to the universal priesthood in its ministerial role. Both kinds of priesthood in the Church represent a participation in the unique priesthood of Christ and their mutual relation can be well explained by notions in persona Christi and in nomine Ecclesiae.
Winding Road of the Dominican Friars through the Quarter Century of Freedom
The current Provincial of the Czech Dominicans in his balancing text walks through the history of the renewed order in the situation of a free country, and identifies the problems and successes with which the order was to confront. He focuses on the problems associated with the restoration of the communities with the community life, on the seeking of ways in the fi eld of formation and education, on the problems associated with the church property restitution; the Provincial outlines successful projects of mission character and entering the fi eld of media and education. He highlights the importance of cultivating the Dominican charisma as a key feature of identity that makes possible to lead the Dominican way of life even in modern free country.
The author comments an article of the Creed “I believe in the Holy Spirit, the Lord, the giver of life” on the basis of theological reflexion of St. Thomas of Aquinas. He comes out from the Aquinas’ sermon on this topic cultivating it further through presentation of Thomas’ thoughts in Summa Theologiae, where an analysis of traditional titles of the Third Person of the Trinity is dealt with: Holy Spirit, Charity and Gift. The last part of the contribution deals in a special way with the topic of Holy Spirit – the Gift and develops it in the light of Summa contra Gentiles where St. Thomas speaks about a friendship between God and man which he attributes to the acting of Holy Spirit.
The mission of the Divine Persons according to Aquinate’s Summa Theologiae
This article deals with the theology of mission of the Divine Persons on the basis of Question 43 of the First part of Summa Theologiae of St. Thomas Aquinas. The author does not follow the sequence of articles in the pertinent question but systematically organizes the matter and reveals links with other theological themes. First he analyses the place of the question in the whole of Summa and its structure. Then he shows Aquinate’s inspiration with St. Augustine. Next he works on the theme of the visible and the invisible missions. Finally, he hints at some perspectives of development and application of the theology of Aquinas.
The Provincial of the Czech Dominicans in this study analyses the question of the Church restitutions from both a theological as well as a practical point of view. He does not challenge the right to material security for the Church, but emphasizes that property must be primarily understood as a means for her service. Therefore, the author calls into question the legitimacy of the accumulation of assets serving as insurance for the future. Against it he suggests a demand to invest into people who alone can be seen as the potential for the future life of the Church.
The article tries to grasp basic aspects of the concept of a sermon. It is based especially on documents of Vatican II. The topic is dealt with in four stages: who is the preacher, contents of a sermon, addressees of a sermon and the goal of a sermon. The article points out clearly the wide sphere of preaching mission, not limited only to the sermon-homily during the liturgy, and its position and significance in the life of the Church.
The study – a theological sketch – deals with the basic notions of the Christian conception of the liturgical space. The cultic behaviour of a religious community and the concept of space derive from the understanding of the central cultic act – bringing a sacrifice. The self-sacrifice of Jesus Christ and its representation in the celebration of the Eucharist imparts the Christian service with a radical uniqueness. A person connected with Christ and the community of Christ’s disciples are the only “place” of sacrifice-worship. A need for liturgical space then results from a spiritual-physical structure of the human existence. Space and time thus become a necessary part of the cultic behaviour of the Christian community.
Commentary on Chapter 7 of the Constitution of Sacred Liturgy
The contribution analyses the descriptive definition of liturgy as a performance of Christ's priesthood as it is presented in Chapter 7 of the Constitution of Sacred Liturgy. The analysis is based on careful studies of the council documents which allows to follow the development of the text during the council. The access to authentic sources shows both the continuity of preceeding documents of magisterium and the new elements which are the fruit of theological work and which the council integrated into its teaching.
Liturgie je dílem Ježíše Krista, Velekněze
Komentář k 7. kapitole Konstituce o posvátné liturgii
Příspěvek analyzuje deskriptivní definici liturgie jako výkonu Kristova kněžství, jak je uvedena v 7. kapitole Konstituce o posvátné liturgii. Analýza vychází z pečlivého studia koncilních dokumentů, která umožňuje sledovat vývoj textu v průběhu koncilu. Přístup k autentickým pramenům ukazuje jak kontinuitu předchozích dokumentů magisteria, tak nové prvky, které jsou plodem teologické práce a které koncil začlenil do svého učení.
The introductory study at first briefly depicts the historical circumstances establishing the treatise and describes its structure. The treatise can be divided into two main parts. The first begins with an analysis demonstrating how the term sacrament is applied to the Eucharist, then continues in characterizing its matter and form. The second section deals with the consummation of the sacrament; including its celebration, reception, and administered effects. Thomas formulates his view on the privileged place of the Eucharist within the sevenfold sacramental organism in his treatise on the sacraments in general (STh III, q. 60–65), and in the present treatise develops his position. The first part focuses on the sacramental transformation – i.e. transubstantiation. The second, then, is concerned with the unity of the Church as being the primary effect of the Eucharist as well as with the term sacrifice in defining the Eucharist, and used by Thomas to interpret the Order of Mass.
The following introductory study briefly recalls the way the Eucharist was celebrated by the Dominican order in the time of Thomas, including the task of defining the words of consecration within the Canon of the Mass. This is followed by a recapitulation of Thomas’s teaching on the specific aspects of the Eucharist and its central position among other sacraments.
The crux of the introductory study is the lengthy chapter “The Eucharist – Sacrament and Sacrifice”. The first section of the chapter focuses on the Eucharist as a sacrifice. Thomas, being faithful to his fundamental choice, approaches the sacrament primarily as a sign. Regarding the Eucharist, this means that his theological understanding of the Eucharist as a sacrifice is established upon the term re-presentation (lat. representation). The Eucharist is a real sacrifice as it re-presents Christ’s sacrifice on the cross by dual consecration, accomplishing sacramental separation of Christ’s body and blood. The Eucharist contains and affects what it signifies, analogous to every other sacrament of the New Testament. This means that the Eucharist contains Christ who was suffering (lat. Christum passum), and, as a sacrifice, is identical to the historical event of Christ’s death at Calvary. The identity lies in the essence of the sacrifice which is Christ’s inner act of self-giving to the Father. It differs in external manifestations, expressing Christ’s inner sacrifice. In the first case, there are the historical circumstances of Christ’s death on the cross; in the second, there is a sacramental sign. Thomas comes to understand that the Eucharist is a perfect sign as it refers, not only to the act of the Saviour, but also to his own person being the agent of the particular historical event. Therefore, it contains the suffering Christ himself. The teaching of the identity of Christ’s sacrifice on the cross and the Eucharist is based on the differentiation between the proper and sacramental species of Christ. The first part of the chapter concludes with a passage about spiritual sacrifice and spiritual priesthood, pointing out the references to the priesthood of the laity. These pieces are important in that they demonstrate that Thomas was aware of the spiritual priesthood of all those baptised, currently known as the common priesthood.
The second part of the chapter deals with the sacramental conversion postulated by the personal presence of the suffering Christ. Thomas builds upon a theological concept defining the eucharistic conversion as transubstantiation. This approach had been generally accepted at the time but was significantly developed and deepened by Thomas. His comparison of the sacramental conversion, with the act of creation and natural change becomes especially clarifying. Thomas explains the teaching of the Church, that the whole of the Christ is contained under each of the sacramental species, using the terms “the power of the sacrament”, “natural concomitance”, and “by way of substance”. These terms are immediately analysed in the second part of the chapter and the entire chapter concludes with the section about remaining accidents.
The following chapter of this introductory study focuses on the relation between the Eucharist and the Church. According to Thomas, the main effect of the Eucharist, i.e. the sacramental grace, is the unity of the Church. This theme permeates throughout the treatise on the Eucharist. This section of the study points out various aspects of ecclesial unity and their manifestations. The unity of the Church established by the Eucharist contains a horizontal dimension joining members of the Church to the one whole, as well as a vertical dimension relating the body of the Church with Christ as the Head. The structure of this unity is reflected in the diversity of ministries appropriate to various participants of the liturgical celebration. A portion called “The Unity of the Church Formed by the Bond of Love” is in the middle of this section. Thomas frequently emphasises that the Eucharist is the sacrament of love, and love is the bond of perfection. The Eucharist is the sacrament of love as its sign, and cause forms the unity of the Church which is the community of love. The Eucharist is also a foretaste of the perfect unity in the community of saints. This section concludes by outlining the extent of the ecclesial unity where Thomas applies the teaching to the capital grace and its universal impact.
The penultimate chapter of the introductory study gathers the various fruits and effects of the Eucharist mentioned by Thomas throughout the entire treatise. He embraces the symbolic meaning of bread and wine as well as introduces the analogy between natural human growth and the development of the life of grace originating in the power of the sacraments.
The introductory study is brought to a close by a chapter examining the Eucharist from the perspective of salvation history. The Eucharist is the only sacrament of the New Testament directly linked to the concrete historical event, i.e. the death of Christ on the cross. Thomas utilizes this fact, and many partial statements throughout this treatise refer to his theology of salvation history. The arranged collection offered in this section reveals Thomas’s understanding of this topic.
The translation itself attempts to maintain the accuracy of Thomas’s ideas and terminology while, at the same time, rendering a medieval work comprehensible to contemporary readers. The author includes many of his own explanatory footnotes, clarifying difficult terms or recalling the context of the issues studied within the treatise, or within the frame of the entire theological summa.
St. Thomas divides the whole treatise into two main parts: the first part is about sacraments generally, and the second about each sacrament individually. This volume contains the first part (STh III, q. 60–65), and the introductory study deals with it as well. St. Thomas begins particular questions of the first part with a definition of the term sacrament, then is concerned with their place and function in the history of salvation, effects of the New Testament sacraments, persons involved in conferring the sacraments and, in the end, he clarifies relations among the seven sacraments of the church.
Thomas’ understanding of the sacraments is formed by his carefully elaborated theological anthropology where he organically links all aspects of human nature and emphasises substantive direction of man toward God as a goal in which man reaches his total fulfilment. The condition of human nature disordered by sin requires God’s help conferred in the sacraments instituted as the tools of its restoration. They are manifestation of God’s providence and divine pedagogy which fittingly provides man as being composed of spiritual and corporeal substance with means of participation on God’s nature. The second root of the approach is Thomas’ concept of the history of salvation where sacraments are included. St. Thomas incorporates patristic and early medieval tradition into his concept understanding the term sacrament without its reduction to the seven sacraments of the church.
The treatise on sacraments in the Summa reflects maturing of the theological work of St. Thomas. His previous emphasis on efficacy of the sacraments, typical of his early works, moves towards the term sign which he receives from St. Augustine and evolves individually. The Summa refers to sacrament primarily as a sign, present in every phase of salvation history; however, in the mode of the New Testament also causing the signified grace. For St. Thomas is sacrament a complex analogical term defined as “a sign of a holy thing as long as it makes men holy” (viz STh III, q. 60, a. 2). The sign of New Testament sacraments includes three time layers: a remembrance of the past, a present sanctification of man and a prognosis of the future glory. The unity of the sacramental sign always composed of more elements is enabled by the fact that it refers to the unique sanctifying work of Christ. For St. Thomas, sacraments are signs of faith in the incarnate Word because “in the mystery of the Incarnation the Word of God is united with a sensible flesh” (STh III, q. 60, a. 6).
One of the original contributions of St. Thomas’ treatise on sacraments in the Summa is a development of sacramental character doctrine defining the whole theological approach to the sacraments. Following the doctrine of the Christ’s perfect Priesthood in the Letter to the Hebrews, St. Thomas develops a theology of participation on this Priesthood by all who believe. Man is deputed for the divine worship, proper to the Christian religion through the sacraments in which a character is imprinted.
A principle of the instrumental causality constitutes another continuous link between Christology and Sacramentology. St. Thomas advances patristic tradition which recognises Christ’s human nature as the instrument of the Divine operation. The sacraments of the church are instruments of Christ’s Godhead too. This original understanding of the instrumental causality
establishes a dynamic element in the sacramental theology
which connects Christ’s sanctifying work in a glorified body with
the action of a servant who administers the liturgical sign and
a recipient of the sacrament.
Finally, the original aspect of Thomas’ theology is his
arrangement of seven sacraments into one whole. In the first
scheme, he orders sacraments considering the divine worship
of the church. The eucharist as a sacrifice is the highest act of
worship, and therefore the goal and fulfilment of all sacraments.
The second scheme is based on an anthropological principle
saying that “spiritual life has a certain conformity with the life
of the body: just as other corporeal things have a certain likeness
to things spiritual“ (STh III, q. 65, a. 1). This analogy regards
a disposition of the human nature including an ability to reach
its own perfection through the gradual growth and its social
dimension. Development of the theological intuition, established
on the analogy of the natural life and life of the grace, we justly
consider to be Thomas’ masterpiece in the teaching about the
sacraments.
La thèse de doctorat de Benedikt Tomáš Mohelník OP est une contribution au débat contemporain sur le sacrement de la confirmation qui cherche à approfondir la compréhension théologique de ce sacrement. Dans la première partie de son étude il examine en quels termes le Magistère et la réflexion théologique s’expliquent sur la confirmation au XXe siècle. Dans la deuxième partie il propose une conception de la confirmation, à la lumière de St Thomas d’Aquin, qui part de la théologie des missions visibles des Personnes divines, puis scrute le rôle du caractère sacramentel dans le culte chrétien pour enfin tracer la grâce sacramentelle comme une configuration du chrétien à la perfection de la grâce du Christ.