Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Refine search results

Journals help

  1. 7 Studia theologica

Authors help

  1. 7 Mareček P.

Years help

  1. 1 2023

  2. 1 2021

  3. 2 2020

  4. 1 2019

  5. 2 2018

Results found: 7

first rewind previous Page / 1 next fast forward last

Search results

help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
1
Content available remote

Jak 2,18 a jeho interpretace

100%
Mareček P.
Studia theologica
|
2020
|
vol. 4
1-13
EN
The Letter of James is the most puzzling book of the New Testament, as it contains a number of enigmatic places. One of these places is James 2:18, which has been called the crux interpretum and which is rated as one of the most difficult places in the New Testament. The exegetical explanations of James 2:18 are manifold and not one of these explanations entirely satisfies. Our verse is part of the textual unit James 2:18‒20, which attempts to clarify that works, are a sign of faith. To clarify this fact, James uses arguments that are dialogical in nature. First, he introduces the topic: “Let’s admit that someone would say, you have faith, and I have works.” The pronouns “you” (James 2:18aβ) and “I” (James 2:18aγ) do not associate with the discussion partner or the author of James’ letter, but refer to two hypothetical persons who, through dialogue, represent a typical case of separation of faith and deeds, i.e. between “having faith” (James 18aβ) and “having works” (James 2:18aγ). At this point, in accordance with the customs of the dialogue, the author of the letter intervenes in order to refute the presented statement in a clear and concise manner. In his answer, which includes two sentences joined together by a double chiasm (James 2:18bα‒β), James declares that faith without works cannot be shown or proved. For the author of the letter, faith is inseparable from deeds, just as a word must be inextricably linked to a specific action that includes prompt and effective assistance to those who experience misery, unjust violence, and find themselves without protection (cf. James 1:21, 23‒25,26‒27).
2
Content available remote

Význam ἐφ᾽ ᾧ v Řím 5,12

100%
Mareček P.
Studia theologica
|
2021
|
issue 4
37-50
EN
The Letter to the Romans represents the high point of Paul’s teaching and theological reflection, although it contains, as his other letters, some statements that are difficult to understand. One of the places in the Letter to the Romans which makes translation and interpretation difficult is the meaning of ἐφ᾽ ᾧ at the end of Romans 5:12. Various meanings of ἐφ᾽ ᾧ in Romans 5:12 have been proposed over the centuries and decades. In general, we can say that the different ways of interpretation can be divided into two categories based on whether the formulation ἐφ᾽ ᾧ is understood as a phrase introducing a relative clause or as the equivalent of a conjunction. The interpretation which assigns a causative value with the meaning “because, since” to the expression ἐφ᾽ ᾧ seems to be the best of all the modes of interpretation put forward. The preference for this suggestion arises from several facts. First, this meaning is well attested to in ancient sources. Furthermore, the causal meaning of the phrase is also present in principle in other places in Paul’s letters where this syntagm is used (2 Cor 5:4; Phil 3:12; 4:10). Finally, it is of importance to emphasise that, above all, the nature of the whole sentence of Romans 5:12, which is characterised by a chiastic structure, requires a causal understanding.
3
Content available remote

Jan, syn Zebedeův, v Lukášově dvojdíle

100%
Mareček P.
Studia theologica
|
2020
|
vol. 1
17-39
EN
The apostle John, the son of Zebedee and the brother of the Apostle James, is one of the six characters in the New Testament who bears the name Ἰωάννης "John". After John the Baptist, John Zebedee is the second most frequently mentioned bearer of this name in the New Testament. We encounter him 30 times, especially in the Synoptic Gospels and in the Acts of the Apostles. The article focuses on John Zebedee in the Lukan double work, where he appears in 7 scenes in the Gospel of Luke (5:1–11; 6:12–16; 8:40–56; 9:28–36, 49–50, 51–56; 22:7 –13) and in 6 scenes in the Acts of the Apostles (1:12–14; 3:1–10, 11–26; 4:1–22; 8:14–25; 12:1–2). The detailed exegesis of these texts helps us outline the main characteristics of the portrait of John Zebedee and point out his role and importance in the Gospel of Luke and in the Acts of the Apostles. The Lukan double work clearly indicates that John Zebedee, apart from the Apostle Peter, held an important position in the early Church, which corresponds to Paul’s testimony in Gal 2:9.
4
Content available remote

Kristova láska a jeho smrt za všechny v 2 Kor 5,14

100%
Mareček P.
Studia theologica
|
2023
|
vol. 2
27-45
EN
The text of 2 Cor 5:14, which is part of Paul’s apologia for his apostolic ministry (2 Cor. 2:14–7:4), contains a beautiful summary of Paul’s devotion and highlights the universal significance of Jesus’ death. The underlying motive of his apostolic ministry is the love of Christ, which not only influences and guides his actions but also provides him with an inner impetus and motivation (5:14a). The fact that Paul is completely controlled by Christ’s love is the result of his having come to a personal conviction of the significance of his death (5:14b). To express the depth and reach of Christ’s love, Paul uses the concept of Jesus’ substitutionary death “for the benefit of all” and links it to the idea of “corporate personality.” He points to the idea of the communion of the destiny of all with Christ, which he already used in the Adam – Christ parallel in 1 Cor 15:21–22 (cf. also Rom 5:12–19). As “Adam” determined the nature and destiny of the whole human race, so does Christ. Jesus’ actions and sufferings include all people (5:14c). The result of Christ’s death is that “all have died” (5:14d). Paul offers no further explanation of the nature of this dying, nor does he mention how Christ’s death resulted in the death of all. It is apparent, however, from 2 Cor 5:15 that people’s fellowship in death with Christ also implies their participation in his life. The text of 2 Cor 5:14 wants above all to emphasize the universal significance of Christ’s death.
5
Content available remote

Žalm 118 (117 LXX) a Markovo evangelium

100%
Mareček P.
Studia theologica
|
2018
|
vol. 2
17-34
EN
The purpose of this paper is to, on the one hand, point out the importance of Psalm 118 in the setting of the Book of Psalms and its use in Judaism and to deal, on the other hand, with its usage in the Gospel of Mark in connection with the presentation of the person of Jesus and his significance. Psalm 118 (117 LXX), which is the magnificent closing Psalm of the group of Ps 113–118 entitled the Hallel, which praises God for various aspects of his saving power, is the most frequently referred to Psalm in the New Testament with 11 direct quotations and 9 allusions. The Gospel of Mark contains two explicit quotations from Psalm 118 (117 LXX). Both quotations appear in the textual unit concerning the activity of Jesus in Jerusalem and both quotations are understood as prophecies about Jesus. The acclamation of the crowd in Mark 11:9b–10, which includes the words of Psalm 118:25–26 (Mark 11:9b), discloses the identity of Jesus and his status as the Messiah. The second explicit quotation from Psalm 118 in the Gospel of Mark, the prophetic reading of Ps 118:22–23 in Mark 12:10–11, serves as Jesus’ announcement of his own death and resurrection found elsewhere in the Gospel of Mark (Mark 8:31; 9:30–31; 10:34). One could argue that the two explicit quotations from Psalm 118 (117) in the Gospel of Mark contribute to a better understanding of Jesus as the rejected and exalted Messiah.
6
Content available remote

Recepce Jakubova listu v dějinách církve

100%
Mareček P.
Studia theologica
|
2018
|
vol. 4
1-20
EN
The Letter of James, although one of the last to be included in the canonical list, has gained an undisputed position in the Canon of the New Testament. Our study, which looks at the history of the reception of the Letter of James from the time of its first use and its acceptance into the New Testament canon to the present, is divided into three parts. The first presents the history of the early reception of the Letter of James and its inclusion in the canon of the New Testament. The second part discusses the attitudes towards and judgments on the Letter of James during the Reformation. Finally, the third part briefly describes what interest the Letter of James has enjoyed from the nineteenth century to the present and how it is viewed now. It is apparent from the history of the reception of the letter, which was generally overlooked in the history of the Church, that it has become the subject of attention of contemporary authors who seek to rehabilitate its position.
7
Content available remote

Učedníci putující do Emauz v Lk 24,13–35

100%
Mareček P.
Studia theologica
|
2019
|
issue 4
1-17
EN
The aim of the study is to discuss the identity of the two disciples traveling to Emmaus and to point out the importance and role of these disciples in this story as well as in connection with the entirety of Luke’s double work (Luke‑Acts). We know the identity of one of the disciples traveling to Emmaus, Cleopas (Luke 24:18), who did not belong to the group of twelve disciples (Luke 6:14–16) and does not otherwise appear in the New Testament. The identity of the other disciple cannot be determined, although various names have been proposed for him since the Gospel of Luke was written: Simon, Nathanael, Amaon, Peter, Nicodemus, Philip, Emmaous, Luke, wife of Cleopas. The fact that the disciples are travelling in two makes it possible, on the one hand, to have a discussion that matters, and gives them the opportunity, on the other hand, to provide a reliable testimony of their experience with the resurrected Jesus. Through the testimony of a pair of disciples traveling to Emmaus, the readers of the Gospel of Luke are reminded that in reading Scripture and breaking bread, the resurrected Jesus will be truly, albeit invisibly, present.
first rewind previous Page / 1 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.