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Metodej Haban, Silvestr Braito and Dominican Order in Czechoslovakia 1918 - 1948
Macek, Petr ; Petráček, Tomáš (advisor) ; Šmíd, Marek (referee) ; Hanuš, Jiří (referee)
Metoděj Habáň (1899-1984): A Probe into the History of Czech Neothomism Abstract The thesis is focused on the depiction of the life and work of Metoděj Habáň (1899-1984), Czech Dominican priest and philosopher. It follows two main goals: First, it strives to present accurate reconstruction of Habáň's life and his involvement in the Czech Church and society. Secondly, it presents Metoděj Habáň's thinking as a specific type of Thomism and analyse his work in the context of the paradigmatic changes, which the Church and society went throught in the 20th century. The thesis is therefore divided into two main parts - first is focused on Habáň's life, second on his work. In the first chapter it present main sources of inspiration for his work and thinking. In the following chapters it describes his life journey, beginning with his studies and spiritual formation within the Dominican order. It continues with his role in the inner life of the order in the position of Novice Master and Prior Provincial (1938-1942). Attention is also paid to his involvement in the public life of the interwar society. In the period after the second world war we follow Metoděj Habáň to Litoměřice, a town in northwest Bohemia and we describe his imprisonment in the 1950s and subsequently his involvement in public life in the 1960s. His...
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The structure of human being and the possibility of mystical experience. A Thomistic view.
Peroutka, David ; Kohut, Pavel Vojtěch (referee) ; Sousedík, Stanislav (referee)
David Peroutka The structure of human being and the possibility of mystical experience. A Thomistic view In the present investigation I try to explicate the Thomistic concept of soul as a principle of psychosomatic unity of man. Among powers or "potencies" of the soul we find "inner senses" which are to be well differentiated from the intellect. Such a distinction allows us to proof the spirituality of human soul and also to explain the possibility and the nature of spiritual and mystical experience. A paradigmatic testimony of such an experience we find in the writings of S. Teresa of Avila. In order to interpret her spiritual texts we need also well understand the distinction between the sensory appetitive powers, i.e. emotive powers, and the spiritual appetitive power, which is the will. Teresa does not lead us from the sphere of intellect to that of emotionality, as commonly seen, rather in the opposite sense: the center of gravity of spiritual life moves from the sphere of imagination and emotionality to that of the intellect and the will. In the contemplative prayer the will is fixed in the mystery of God through mediation of divinely illuminated intellect. And it is the will that engages, finally, also the sensory part of the soul.
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The structure of human being and the possibility of mystical experience A Thomistic view
Peroutka, David ; Sousedík, Stanislav (referee) ; Červenková, Denisa (referee)
The Structure of human being and the possibility of mystical experience. A thomistic view The psychological structure of human being can be seen as a potential for the mystical experience. In this psychological sense we expound the mystical testimony of Saint Teresa of Ávila (1515-1582) using the thomistic anthropological theory (whose terminology - to say the least - was used also by Teresa herself). Teresa says that it is the faculty of will which is occupied with loving in the mystical contemplation. Since the will is today usually understood rather as a capacity to make (and maintain) decisions, we have to interpret somehow the Teresian peculiar sentence. Thomistic theory permits us to conceive the will as the spiritual capacity to love. Moreover, Thomas Aquinas left us an account of the impact of will on the emotionality. The mystical experience does not remain only in purely spiritual sphere of the soul, it "overflows" in the sensual (emotional), even in the bodily area. Finally, the tomistic distinctions between imagination and intellection, between reasoning and intellection and between active and passive intellect allow us to explain how the intellect can be conceived as a capacity for the mystical knowledge.
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