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KAJÚCE SLOHY OKTOICHA – VYBRANÉ SLOHY Z UTORKA 2. HLASU

100%

Mojzeš M.

Slavica Slovaca

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2023

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vol. 58

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issue 2

301 - 307

EN

The author deals with selected penitential sticheras from the Tuesday of the 2nd tone of Octoechos with the help of their liturgical-theological analysis and from the point of view of spiritual theology. Part of the attitude of repentance is awareness of one‘s own situation. Soul is insensible by itself to calls to conversion; conversion is a gift of God, which is expressed by the repeated request „convert me“. The attitude of repentance is, like martyrdom, a way of witnessing faithfulness to Christ in the midst of the onslaught of sinful passions. Sinful passions are often compared to an immense storm causing confusion and turmoil in the human soul, whereas several penitential sticheras express a person‘s desire to be saved by Jesus Christ. Octoechos can rightly be called a school of piety and the richness of the prayer tradition of the Christian East is still relevant even for today‘s people.

2

NÁSTĚNNÉ MALBY V CHRÁMU MATKY BOŽÍ PŘED TÝNEM Z DOBY VÁCLAVA IV.

88%

Peroutková J.

ARS

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2018

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vol. 51

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issue 1-2

33 – 41

EN

The Church of Our Lady before Týn is famous for its collection of medieval sculptures. Although these are very popular among researchers, murals from the era of Wenceslaus IV remained unnoticed. Based on the analysis of their form and style, the yet unpublished wall paintings are dated to belong to the era of Wenceslaus II. The murals demonstrate an immediate reflection of contemporary artistic and iconographic tendencies coming from the circle composed of the royal court, Church and monastic background as well as of the most affluent old-town patricians.

3

WAS THECLA'S LEGEND CENSORED? TERTULLIAN'S TESTIMONY ON THE APOCRYPHAL ACTS OF PAUL (DE BAPTISMO 17,5) (Czy legende Tekli ocenzurowano? Swiadectwo Tertuliana o apokryficznych Dziejach Pawla (De baptismo 17,5))

75%

Raczka J.

U Schyłku Starożytności. Studia Źrodłoznawcze

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2011

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vol. 10

111-130

EN

This article investigates some traces of an original diversity in Christian attitudes towards women's place in the Church. One of these traces is a passus in Tertullian's homily On the baptism 17,5, where the author strives against any attempts to treat a part of the apocryphal Acts of Thecla as an argument for an empowerment of women to catechize and baptize. His fierce attack on these writings seems however disproportionate to its contents available nowadays, which could hardly act as a piece of evidence for Paul having authorized females to perform aforementioned duties. Two hypothesis have been proposed as an explanation for this divergence. According to the first one, some scenes or expressions had been expurgated by copyists worried about an unorthodox interpretation and resultant misuse of the Acts of Thecla. At least two facts speak in favor of this hypothesis: the text ends abruptly, the last sentence leaving the impression of being a fourth-century interpolation, and the apostolic aspect of Thecla's legend, poorly illustrated in the present ATh, was significantly elaborated in Byzantine homilies and other late Christian writings, which corresponds with Thecla's cult in the official liturgy as a female apostle authorised by Paul to teach and baptize. According to the second hypothesis, the aforesaid abuse of Thecla's example should be understood as a manifestation of an ancient reader's imagination which tended to associate the very scanty mention in Thecla's Acts with contemporary practices on the edge of heterodoxy, such as widows' initiation of catechumens berated in Syrian Didascalia or women's significant role among montanists in Asia Minor, the cradle of Thecla's story. Coupled with a 'teaching-baptizing' concept-cluster evoked by Paul's final instruction for Thecla in the apocryphal narrative, it made the Acts more meaningful than they were at first in their author's intention.

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IULIANUS A ŘÍMŠTÍ MUČEDNÍCI, ANEB JAK I HISTORICKY ABSURDNÍ LEGENDA VZDORUJE DEFINITIVNÍMU USVĚDČENÍ Z AHISTORICITY: TŘI HISTORICKO-FILOLOGICKÉ SONDY

75%

Prchlík I.

Studia Historica Nitriensia

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2016

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vol. 20

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issue 2

379 – 405

EN

The paper deals with the question of historicity of legend of the Roman saints Gallicanus, John and Paul. It is still often presented as genuine history to the Czech reader. Henceforth, three facets of the legend are examined using philological and historical tools. Historicity of the characters featured in the legend, as well as the mutual relations among the historical ones, as portrayed by the legend, is examined, and confronted with historical fact on their actual relations. Gallicanus’ alleged battle against the Scythians at Philippopolis is checked as whether it is identifiable to any event recorded in other sources. And lastly, the question of Julian’s sojourn to Rome, which seems necessary within the plot of the legend, is tested for being ruled out for the entire time of his reign. Thus the classical method for examining the historicity of a legend is presented, while at the same time demonstrating the limitations it necessarily suffers even when as historically absurd a legend is examined. Yet, based only on these limitations, the legend cannot be presented as history.

5

HISTORICKÁ EXKLUZIVITA V IDEOLÓGII ELÍT ILYRIZMU PRVEJ POLOVICE 19. STOROČIA

63%

Bednárová M.

Historický časopis (Historical Journal)

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2012

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vol. 60

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issue 4

595 – 615

EN

The idea of South Slav unity took root in the Balkan region in the first half of the 19th century. Its representatives, who were mainly Croatian intellectuals, but partly also Slovenes and Serbs in the Habsburg Monarchy, thought that the Balkan Slavs were the direct descendents of the ancient Illyrians. This theory connected with the idea of the unbroken historical continuity of the South Slav “nation”, which was an important part of the national myth of the period. The national stories of the Illyrian movement emphasized medieval struggles with the Tartars and Turks. They exaggerated the merits of the “Illyrians”, who were allegedly solely responsible for saving the country from the invaders. Legends about the brave Slavonic warriors presented heroism as a common feature of the South Slavs. The term “Illyrian” evoked the image of a great hero, who is able to sacrifice his life to defend his country again barbarism, decline and oppression. Stories about the warriors fighting the Tartars or Turks were accompanied by idealization and mythologizing of historical figures, whose actions were usually attributed to national motivations. Their names became symbols of manly virtue and struggle for freedom, and so also role-models for contemporaries.

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Święci w kalendarzowej praktyce liturgicznej Kościola prawosławnego

51%

Charkiewicz J.

ELPIS

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2011

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vol. 13

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issue 23-24

205-226

EN

The process of forming a church calendars in the context of placing the names of saints was an important part of the veneration of saints in the Orthodox Church. The establishment of the day or days of prayer to them was a long and complicated process. Despite of the general foreword, the article deals with initial part of that process, beginning from the edict of Milan of 313 up to 10th century. Author talks about the evaluation of the veneration of different types of the sanctity (holiness): martyrs, apostles, saint hierarchs of the Church, venerable (monastic), right-believing, unmercenary physicians, fool-for-Christ in calendar context. The placing of their names into so called diptychs initially was local. The lists of martyrs from diptychs (kind of ancients calendars) were presented during the service in the temples. Later, step by step, knowledge of these saints became wider and finally names of the saints found their place in calendar of whole Church. The article presents the best know ancient Church calendars, beginning from the lists of martyrs in the order of their death, i.e. Roman 'Depositio martyrum' of the year of 354. Than it gives short outline of 'Chronograph' written by Furius Dionisius Filokalus, and wider review of 'Syrian Martyrologium' of 362, which is sometimes called 'the first all-Church calendar' and 'Martyrologium Hieronimianum', that was written in the middle of 5th century - a half of 6th century. The last calendar presented in the article is 'Typicon of the Great Constantinople Church' written in 9th-10th century. Every next calendar had more and more names of saints in them. The author pay some attention to the differences between Western and Easter calendar of those times in the process of their development.

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