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Academiae Velehradensiís

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Academiae Velehradensiís ACTA ACADEMIAE VELEHRADENSIÍS OUORUM EDENDORUM CURAM GERIT AD. ŠPALDÁK. ANNUS VII 1912. LES „ACTA ACADEMIAE VELEHRADENSIS« PARAISSENT OUATRE FOIS PAR AN. (A PRAGUE II=505) X PRAGAE BOHEMORUM. UMPTIBUS ACADRMIAE VELEHRADENSIS. TYPIS „ČESKOSLOVANSKÁ AKC. TISKÁRNA“ PRAGAE-I.186. Edi permisit RR. aep. Ordinariatus Pragensis. Index. Pars L A. Špaldák, Oua ratione probari tentatum sit „Filiogue“ potius dicendum esse guam „per Filium“ p.. 1—18 A. Palmieri, De Orientalium in schismate defendendo peccatis p. 19—40 Georgii Coressti De processione Spiritus Sancti Dialogus in la­ tinum a Georgio Križanič conversus editur et prooemio et notis instruitur p. 40—50 A. Palmieri, De scriptoribus russis theologiae moralis gui theo­ logiae moralis lutheranae auctoritatem sečuti sunt p. 157—1060 Conspectus litterarum ad Academiae studia pertinentium: (Greg. Naz. IMezey S. I) Dr. Jos. HOLLERC. SS. R. Die Epiklese der griechisch-orientalischen Liturgien, p.59—68. — (M.Kuenburg) CLAUDE DELAVALCOBHAN, C. M. G., The Patriarchs of Constantinople, p. 68—69. — (4. Špaldák) Jos. MAUSBACH,Die katholische Moral u. ihre Gegner, p. 69—71. — J. TIXERONT, Histoire des dogmes dans Vantiguité chrétienne, p. 71. — E. VACANDARD,Etudes de critigue et d' histoire religieuse, p. 71—72. — IGNATIUSOTTIGERS. I, Theologia fundamentalis, p. 72—7T5. —. ANTONIUS STRAUB S. I., De Ecclesia Christi, p. 75—85. — (A. Buder) E. C. DEWIcK M. A., Primitive Christian Eschatology, p. 85—86. — P. PIERLING, La Russie et le Saint-Siéěge, p. 86—94. — (C. Baudenbacher) VICTOR FRINS, S. I, Dc actibus humanis, p. 94. — (A. Króss) FR. SNOPEK, Constantinus­ Cyrillus und Methodius, die Slavenapostel, p. 94—98. — (BI. Cresei­ mone) Report of the Nineteenth Eucharistic Congress, p. 98. — Bes­ sarione, p. 98—100. — (A. Spaldák) CHARLESGORE, The guestion of divorce, p. 160—167. — VIATOR,Divorce in its ecclesiastical aspect, p. 167—169. — Weidenauer Studien, 1911, p. 169—170. — (4. Pal­ míievi) L'Ami du Clergé, 1911, p. 170. — Revue pratigue d'Apologé­ tigue, 1910—1912, p. 170—171. — The Church Ouarterly Revicw, 1912, p. 171. — The Irish theological Ouarterly Review, p. 171. — The Month, 1912, p. 171. Varia: Interrogationes et responsa: N. WMalinovskij,Adguaestiones de peccati vírtutisgue natura, p. 100—101; A. Spaldák, De genere VI auaestionum a nobis tractandarum, p. 101—103; Dr. L. Lercher S.. De transsubstantiatione, p. 103—108. — Gil. Cyrillus Křikava, C R. Praem., De iis, guae in conventu eucharistico Viennensi ad unio­ nis Ecclesiarum studia referebantur, p. 108—114. — Red. De con­ ventu IV. Velehradensi, p. 114—116; p. 172. — Additamenta, p. 116. Pars II. Litterae theologicae Slavorum: Ignatius Čehelskyj, De Ruthenorum orthodoxorum litteris theolog., p. 117—122. A. Palhnieri, De scriptis theologicis ac philosophicis, guae typis mandantur a societate libraria „Puť“ („Via“), p. 173—195 Conspectus singulorum operum recentium: BOHEMICA: (A. Bratič) P. VÁCLAVSMOLÍKC. SS. R., Encyklika J. S. Pa­ peže Pia X. „Pascendí Dominici gregis“ © učení modernistův, p. 122—124. — (Dr. Boh. Spáčil FILIP JAN KONEČNÝ, Mravní velikost Kristova důkazem Jeho božství, p. 124. — (Pavel Opavský) Cyrill 1909—1911, p. 125. — (M. Daněk) Časopis katol. duchovenstva 1908, p. 126—127. — (A. Novotný) Časopis katol. duchovenstva 1909, p. 127—-129. — Časopis katol. duchovenstva 1910, p. 129—133. — (Fr. Snopek) Dr. JOSEFZAVADIL,Velehrady Děvín a Nitra, p. 195—202. — (I. Kramář) J. RYBÁK,Poučení o hlavních ctnostech, p. 202—205. POLONICA: (Dr. T. Hudec) Ks. Dr. WLADYSLAWHOZAKOWSKki,Klemens z Aleksandryi o siedmdziesieciu tygodniach Daniela proroka, p. 133 ad 135. RUSSICA: (T. Cehelskyj) K. J. ROVINSKIJ,Mariavity v carstvě polskom, p. 135—137. — (M. Daněk) A. JA. ROŽDESTVENSKIJ,Kratkoe rukovodstvo k obličeniju socializma, p. 137—138. — (I. Cehelskyj) I. GALAHOV,Pe­ čalnaja stranica v istorii russkago religioznago samosoznanija p. 138. (A. Palmieri) P. B. GIDULJANOV,Izistorii razvitija cerkovno-pravitel­ stvennoj vlasti: vostočnye patriarhi v period četyreh pervyh vselen­ skih soborov, p. 138—145. — (I. Čehelskyj) V. PARHOMENKO,Očerk istorii Perejaslavsko-Borispol'skoj eparhii, p. 145—146.— (4. Novotný) Libri a. 1910 editi, (supplem.) p. 146—150. — (41.Špaldák) Ep. MIHAIL, Nad evangeliem, p. 205—214. — (M. Daněk) A. L. POGODIN,Istorija Bulgarii, p.214—217. — (Ad. Špaldák) Libri a. 1911 editi, p. 218—292. SERBICA: (Dr. Ioannes Šimrak) Vesnik Srpske Crkve 1910, p. 150—152. SLOVENICA: (Dr. F. X. Lukman et Ferd. Kobi) Voditelj 1909, p. 152—154. Externa de Slavis (4. Rejzek) p. 154—156 Nuntii procurationis p. 156 VII Corrigenda p. 46 infra I. 14 loco sdpůpsvos lege EVPÝLSVO3 p. 48 I. 16 donum donum? p. 48 l. 6 ) 9) p. 50 1. 19 ESSE est pb Bl „ L 1 9 9) p. 51 supral. 14 eius?* eius“*) p. 103 infra 1. 9 adde A. Spaldák. p. 105supral. 16 loco transsubstantionis lege transsubstantiationis p. 117 400.000 453.956 p. 117 12.000 8.000 p. 117 20.000 8.317 p. 117 » 200.000 215.000 p. 119 infra I. 9 loco NEPECOHHUHKON ICPECONHIHKON p. 120 „, 15 Syšyckyj Sušyckyj p. 121supra, 9 Benepa Beepax p. 121 20 Map CYMHHBCKHX XMAp CYMHEHLKHX p. 121 „ 24 NOALIBCKIIÍ NOAÍIBCKHNÍ p. 122 infra, 8 Cehelskyj Ignutius Ignatius Cehelskyj p. 171 10 irisch Irish p. 242 11 E. E p. 251 „I 4 Synodě Sinodě P. 251 » L 5 » Mir Mur p. 251 „112 , 31 32 p.251. , „Ki15, ul pl. Pp- 251 » » l. 21 » VIII XIII. p. 272 adde: Neofit, igum. Po puti podvižníkov (Na dobruju pamjať o starcéěMaksimě Pogorělovskom) Blagoslovenie Obiteli prep. Sergija. „Tro­ ickaja narodnaja besěda“. Kniž. 57-ja. Sergiev Posad 1909. Izd. i tip. Sv. Troick. Sergiev. Lavry. 160 (13X18). 28 str. C. 5 k. Věs 1 1. 3.000 ekz. Oua ratione probari tentatum sit „Filiogue“ potius dicendum esse guam „per Filium“. Theologi catholici „Filiogue“ suum defendentes alii concedunt verbis orientallum „per Filium“ accuratius rem significari, alii e0­ dem modo idonea esse ea existimant, alii occidentalium loguendi modum anteponunt. Inter hos invení paucos, gui rem rationibus explicarent. Auare alienum ab horum cCommentariorum instituto esse non puto, si rationem, gua „Filiogue“ aptius usurpari guam „per Filium“ demonstratur, fere neglectam proponam et exponam, ut de ea iudicari possit. Ratio est haec: Orientalium modus dicendi in ea obscuritate haeret, gua dogma de ss. Trinitate tum, Cum vitae interioris et aeternae Dei veritas ab efficientiae externae rationibus nondum clare notionibus distinctis internoscebatur, obvolutum erat. Ouod igitur non modo formula illa orientalium ab occidentalibus non agnita, sed pro ea alia formula introducta est, eo pertinet, guo la sententia non omnino vera et certe necessario Corrigenda Cor­ rigitur, gua personam primam ab aliis differre ut principium sine principio fingebatur et ea cum substantia divina confundebatur acsi Pater etiam sine Filio Deus esse posset. (Michelis, Katholische Dogmatik. Freib. in Br. 1881, p. 455)". Nititur haec ratio ea mysterii ss. Trinitatis explicatione, guam imprimisUphues, Michelis, Justus proposuerunt. Óui hu­ ) „ich erkenne und empfinde in der ersteren [orientalischen Fassung] cinen leisen Anklang an jene noch nicht zur vollen Klarheit durchgedrun­ gene dogmatische Kampfesstellung in der Kirche, welche dic Wahrheit des inneren und ewigen Lebens Gottes von den Entwicklungsmomenten seiner Wirksamkeit nach aussen noch nicht ganz rein im Begriffe geschieden hatte, und sche in der Desavouierung der orientalischen Formel (der Gecistaus­ gehend vom Vater durch den Sohn) cíne notwendige Ergánzung des dogma­ tisch in dor Lehre von der Trinitát gemachten oder zu machenden Fort­ schritts iiber die Stellung hinaus, wo Wir nicht ganz richtig die erste Person den anderen gegenůber als das principium sine principio denken, worin, wie gezeigt wurde, nur die unberechtigte Práponderanz des aristotelischen Substanzbegriffes sich geltend macht“. Acta Academiae Velehradensis. 1 manae mentis infirmitate considerata atgue ex ipsius natura repe­ tita hoc modo ad rationem suam pervenerunt: Duplex est genus obiectorum, guae mens seu conscientia?) nostra amplectitur. Alia enim elementa nervis certo modo affectis ?) „Das Wort Geist gehórt jenem allgemeinen Gebrauche oder viel­ mehr Gesetze unserer menschlichen Sprache an, wonach wir auch das Un­ sinnliche und Ideale nur durch Bilder aus der Sinnenwelt bezeichnen kónnen, und insofern ist es auch nicht meine Absicht, das Wort Geist zu bekámpfen oder zu verbannen. Auch hat die Sprache hier wie berall ihre durch jene Notwendigkeit keineswegs unterdriickte wahre Intention je nach dem Cha­ rakter der einzelnen Sprachen deutlich genug ausgedriůckt... Aber wie wenig diese ursprůngliche gewissermassen naive Sprachintention unserem ganz nach der naturalistischen Seite hin entwickelten philosophischen Den­ ken gegeniber ausreicht, davon wird das geringste Nachdenken iiber den verworrenen geltenden Sprachgebrauch in Betreff des Wortes Geist iber­ zeugen. ©..In einer solchen Lage ist das klare Denken ohne Zweifel berechtigt, weil genotigt, der Deutlichkeit wegen einen neuen Terminus zu gebrauchen. Neu ist aber der Gebrauch des Wortes und des Begriffes Bewusstsein, wie ich ihn hier fiir meine Ausfiihrung feststelle, insofern, als wir dem geltenden Sprachgebrauche gemáss mit dem Worte Bewusstsein streng genommen nur das aktuelle Bewusstsein, also den Akt des Bewusst­ seins oder den Zustand des Bewusstgewordenseins bezeichnen, ich aber hier mit Bewusstsein nicht etwa nur den Zustand des Bewusstseins im Gegensatze zu dem Aktus, auch nicht bloss die Fáhigkeit oder die Kraft und Energie des geistigen Bewusstseins, welches immer noch als wesentlich
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