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ŠIMON PETR V LK 5,1–11

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Mareček P.
Studia theologica
|
2012
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vol. 14
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issue 4
1–18
EN
The purpose of the paper “Simon Peter in Luke 5:1–11” is, on the one hand, to point out the importance of the call of the first disciples of Jesus in Luke 5:1–11 in the structure of the Gospel of Luke and on the other hand to present the main characteristics of the portrait of Simon Peter in Luke 5:1–11 and its significance in the Third Gospel. The story in Luke 5:1–11, which may be considered a programmatic text of the Gospel of Luke, focuses on the person of Simon Peter, Jesus’ disciple, who has a prominent status among the apostles in the gospel. This event is closely connected with the teaching and miraculous activity of Jesus with which he inaugurated his public ministry in Nazareth (Luke 4:16–30: teaching activity) and Capernaum (Luke 4:31–41: miraculous activity) and which is a characteristic feature of his entire ministry in the Judean country (Luke 5:1–19:27). This story illustrates, via the person of Simon Peter, how the call is connected on the one hand with the actively displayed attitude of faith/trust towards the authority of Jesus and the power of his word and on the other hand with the profession both of one’s own sinfulness and of Jesus’ dignity.
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JEŽÍŠOVO VZKŘÍŠENÍ VSK 2,14–41

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Mareček P.
Studia theologica
|
2011
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vol. 13
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issue 1
18-41
EN
The resurrection of Jesus, which is the pivotal theme of the New Testament and the central element of the preaching of the early Church, is also the main subject matter of Peter’s Speech at Pentecost (Acts 2:14–41), the first public proclamation of the gospel, at which time the activity of the Church begins as well. The crucial importance of the resurrection of Jesus in this speech is evident both in the speech’s structure and content. The compositional organization of the speech, which originates from the author of Acts, emphasizes a threefold dimension: to expound the event of Pentecost (2:14–21), to announce the resurrection of Jesus (2:22–36) and to challenge those listening to change their minds and receive baptism. In terms of content, the centre of the speech is the message about the event of the resurrection and exaltation of Jesus (2:22–36), which explains what happened at Pentecost and which carries consequences with it (2:37–41). The resurrected Jesus, who is found in the centre of Peter’s speech (2:22–36), is also the pivotal and ultimate object of this message of salvation (2:41).Peter’s speech about the “resurrected Jesus” not only communicates which gift God offers to humanity, but also furnishes information about the value of work and the greatness of the one through whom it is possible to obtain this gift. This refers to the gift of the Holy Spirit, i.e. participation in the life of God through the resurrected Jesus “Saviour” (4:12), whom God has made Lord and Messiah (2:36). This gift of salvation comes to that person who makes a decision for faith in this Saviour (2:21), who turns to him through the reform of his life (2:38) and lets him or herself be saved (2:40).
3
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Simeonova slova v Lk 2,35a

100%
Mareček P.
Studia theologica
|
2013
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vol. 15
|
issue 4
1-13
EN
The purpose of the paper “The Words of Simeon in Luke 2:35a” is to, on the one hand, present an overview of various interpretations of the text Luke 2:35a which have been proposed from the earliest times up to the present with brief evaluations concerning them, and to, on the other hand, provide our own analysis of the text. In order to reach a proper understanding of the enigmatic words of Simeon concerning the personal fate of Mary, the mother of Jesus, in Luke 2:35a, the micro-context (immediate context) which forms the prophetic pronouncement of Simeon about Jesus (Luke 2:34b-c.35b) and the macro-context (wider context) which constitutes the entire Lucan double work (Luke – Acts) both are of assistance. The utterance in Luke 2:35a in connection with the formulation in Luke 2,34b can point first and foremost to the journey of Mary’s faith in her relationship to her son (cf. Luke 8:21; 11:28) as part of which she will have to accept the fact that the connection of Jesus to his heavenly Father has a precedence over all his earthly bonds (Luke 2:48-50). In contrast, however, the words of Simeon in Luke 2:35a in connection with the formulation in Luke 2:34c may also have something to say concerning the close connection between Mary and the destiny of her son, who will encounter rejection both during his public ministry (cf. Luke 4:28-30) and also after his resurrection as part of the missionary activity of the Church (cf. Acts 13:46; 18:6; 28:28).
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