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  1. 6 Tichý L.

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Láska bez víry?

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Tichý L.
Studia theologica
|
2008
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vol. 10
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issue 4
74-93
EN
According to a clear testimony of the New Testament, love is the highest spiritual value (cf. 1 Cor 13:13). And this love cannot have its true quality without faith. However, Th. R. Nevin in his book Therese of Lisieux: God's Gentle Warrior insists that this youngest Doctor of the Church had love although she lost faith and hope. The main part of this article deals with Nevin's arguments and shows that his assertion is baseless not only from the theological, but also from the historical point of view. Therese's words 'I don't believe in eternal life' (attested only once) cannot mean (similarly, as much stronger and repeated complaints of Mother Teresa of Calcutta a lack of faith, and in no way do they overshadow nor even invalidate her steadfast faith and hope, which were necessarily present in her love.
2
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Ondřej Maria Petrů a jeho překlad Nového zákona

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Tichý L.
Studia theologica
|
2005
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vol. 7
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issue 1
64-68
EN
Among the modern translations of the New Testament into Czech, the translation of Ondrej M. Petru (1915-1970) occupies a very important place. Petru was not a biblical scholar, but he took part in the preparation of the translation of the New Testament into Czech by P. Skrabal (1948) as a linguistic expert. During his stay in Rome, Petru then reissued (in corrected form) the Gospels of Skrabal's translation (1951) and published his own translation of the remaining books of the New Testament (in two volumes: in 1954 and 1955). He further worked at improving his translation and published the whole New Testament in one volume in 1969. Although it appeared in Rome (3rd edition in 1976), its divulgement in the former Czechoslovakia was relatively high. After Petru's death a somewhat corrected edition was published in Vienna in Austria. However, numerous formulations of Petru's original translation of the New Testament live on in the Czech translation of the New Testament for the liturgy. Even though the translation of the New Testament into Czech by O. M. Petru contains idiosyncratic features, it cannot be neglected by future translators and it can serve them as a source of inspiration.
3
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Zlí vinaři (Mk 12,1–12 par.)

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Tichý L.
Studia theologica
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2006
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vol. 8
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issue 4
1-18
EN
The parable of the Wicked Tenants can be found not only in all three synoptic gospels (Mt 21:33-46; Mk 12:1-12; Lk 20:9-19), but also in the Coptic apocryphal Gospel of Thomas (logion 65; cf. also the following logion 66). Many questions about this text are controversial, especially the tradition history of the pericope. This study argues that the parable of the Wicked Tenants - in a simple form - may have its origin in the preaching of Jesus of Nazareth. The text in the Gospel of Thomas, although simple and without allegorical elements, represents a secondary development (the logion 66 being a sign of this process). The oldest of the synoptics is Mark. Matthew and Luke are depending on Mark. The text in the Gospel of Matthew is theologically the most eloquent, especially in vs. 41b and 43. The evangelist very probably thinks of the (ideal) Church as a new people of God (vs. 43), but the final dismissal of the Jews is not expressed. On the other hand, the parenesis of the Matthean pericope says: the real Church in history should produce fruits.
4
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Tzv. passivum divinum v Novém zákoně

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Tichý L.
Studia theologica
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2005
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vol. 7
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issue 3
18-29
EN
The article deals with those places in the New Testament where God's acting is expressed by means of a passive verb form without mentioning God explicitly. The author considers the usage of the term 'passivum divinum' as useful. However, two conditions are to be met. The respective verb form in the concrete utterance should have a clear passive meaning and the context should unequivocally point to God as the only agent. The first condition cannot be met by the verb form alone because e.g. the aorist (and future) forms with the formant &qh& are not always clearly passive. This is demonstrated especially in Mt 1.16 where the form evgennh,qh itself is often regarded as a 'passivum divinum' whereas the author of the article contends that here this verb form only expresses the fact that Jesus 'was born', i.e. that he 'came into the world'.
5
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Co je to podobenství

100%
Tichý L.
Studia theologica
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2004
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vol. 6
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issue 1
1-9
EN
The article examines the term parable as it is used in the New Testament (in Greek parabole) and in the interpretation of the Gospels. At first, the Czech usage is presented, followed by the terminology of the Bible. Then the understanding of this word as a literary term is explored, beginning with classical authors. Much attention is paid to what biblical scholarship has said about the parables of Jesus in the last more than hundred years since the influential work of A. Jülicher. We can see that the approaches to the parables have been very diverse so that the only consensus among modern scholars seems to be the fact that Jesus sometimes spoke in parables. However, this cannot lead to an arbitrary interpretation of Jesus' parables. In author's opinion, the working definition of A. J. Hultgren can be useful in practice: A parable is a figure of speech in which a comparison is made between God's kingdom, actions, or expectations and something in this world, real or imagined.
6
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Biblické argumenty apoštola Pavla v Gal 4,21–31

100%
Tichý L.
Studia theologica
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2009
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vol. 11
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issue 4
1-14
EN
The article deals with the pericope Gal 4.21-31 (thus it is delimited by the author) in which the apostle Paul once more uses arguments from the Old Testament to convince the recipients of the Letter of the right way to reach justification before God. Actual quotations of the Old Testament are only in the verses 27 and 30. However, in the first part of the pericope (4.22-26) Paul alludes to the story of Abraham's two sons and two wives adding the interpretative key in v. 24: 'these things are said allegorically'. Although there is no consensus among authors in what sense Paul applies this principle to the biblical texts it is preferable to see here rather a typological approach than a pure allegory because Paul does not certainly deny a real story in the text of Genesis. However, for Paul the decisive factor in interpreting biblical texts was the person and life of Jesus Christ. In this light we must also see the quotations of Isa 54.1 in v. 27 and Gen 21.10 in v. 30, even though Paul may have been influenced by the reading of these biblical texts in Jewish liturgy. As for Paul, so for all true believers in Christ, the gift of the freedom Christ has brought must remain living.
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