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Ondřej Maria Petrů a jeho překlad Nového zákona

100%
Tichý L.
Studia theologica
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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.
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PEKLO A SÚČASNOSŤ ALEBO AKO JE TO S PEKLOM

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Nandrásky K.
Filozofia (Philosophy)
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2006
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vol. 61
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issue 3
181-207
EN
The paper first depictures the hell according to the traditional doctrines of churches as a place of eternal reprobation. Then it points out that many contemporary Christian believers question the doctrine of eternal tortures to be in accordance with the unconditioned divine love, proclaimed by Jesus of the Gospels. The author's question is: What was the role the ideas of the hell, included also into the New Testament (mainly under the influence of Enoch) played for Jesus himself? His answer is as follows: The Christians have no reason to take the ideas of the hell, widespread in Jesus' time, as a Revelation, even not if Jesus himself would have shared them. They were nothing more than the ideas resulting from the prevailing picture of the ancient world. Jesus did not teach the doctrine of the hell, he instead showed the people the true way of life. According to the author we should accept the Nietzschean critique of Christianity. This critique might lead us to the rediscovery of God as a totality of our possibilities.
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Problémy překladu bible

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Pokorny P.
Listy filologické (Folia philologica)
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2010
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vol. 133
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issue 1-2
43-52
EN
When applying the Linguistic Theory of Translation (LTT) to translating the Bible (here we concentrate on the New Testament), we have to take into account the time that has elapsed since the text was written. The impact of the translated text on the present reader can never be the same as that of the original text on its ancient addressees. Today the great antiquity of the Bible increases its attraction in spite of the fact that it is difficult to understand. This means that the gap cannot be bridged by the translation only. The text can be brought closer to the contemporary reader only by means of a meta-text (additional information, homily, commentary). From a good Bible translation the reader may deduce what passages demand an explanation which cannot be offered by the translation alone. The second part of the paper discusses the reasons for a new translation of a text that has already been translated and the related problems.
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ThDr. Pavel Škrabal OP – autor díla, které nemohlo být završeno

88%
Černuška P.
Studia theologica
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2005
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vol. 7
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issue 4
26-31
EN
The article gives an overview of the career of Czech biblist Vladimir Pavel Skrabal OP. We can summarize his life in the following dates: on 1 Nov 1904: born in Babice u Uherskeho Hradiste; on 26 Sept 1923: takes the first vows; on 9 Jul 1928: ordination (Rome); on 15 Jul 1928: his first mass (Babice); on 22 Jun 1929: licentiate (Angelicum, Rome); on 31 May 1930: doctorate (Angelicum, his doctoral thesis: De connexione inter resurrectionem Christi et nostram); from 1930: takes part in education of Dominican clerks in Olomouc; from 1931: occasional correspondent of theological review 'Na hlubinu'; in 1935: sent to Ecole Biblique et Archeologique Française de Jerusalem; during the Second World War: after the closure of Czech universities worked as substitute professor for diocesan seminarists; in 1948: publishes a translation of the New Testament into Czech (imprimatur was awarded on 21 May 1948); on 13 Apr 1950: interned; 5 Sept 1950-28 Feb 1951: clothes-presser in Kraliky; 1 Mar-27 Jul 1951: clothes-presser in Osek; 28 Jul 1951-27 Aug 1952: warehouseman in the glass factory Union in Duchcov; 28 Aug 1952-15 Dec 1955: worker in the forest and field in the state farm in Zeliv; after his release from internment: worked briefly as warehouseman in Frydek, then as maintenance man in the House for abandoned children in Mistek; May-July 1959: worked in hospital; after 1959: in Restaurants and Eating rooms in Ostrava; in the beginning of 1962: his health got extremely worse; in 1963: operation at the beginning of the year, needs permanent treatment, prosecution of State Security - StB (suspected of obstruction of state control of the Churches); on 16 Feb 1964: dies in Mistek; on 20 Feb 1964: buried in Olomouc.
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Co je to podobenství

88%
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.
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SPRESNENIE NIEKTORÝCH BIBLICKÝCH A LITURGICKÝCH VÝRAZOV AKO PREJAV KONTINUITY V PREKLADATEĽSKEJ AKTIVITE KONŠTANTÍNA A METODA NA VEĽKEJ MORAVE

88%
Krupa J., Roubalová M., Králik R.
Konštantínove listy
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2023
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vol. 16
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issue 2
199 - 208
EN
Constantine (Cyril) and Methodius translated the Bible and liturgical books into Old Slavonic. Thus began the long process of refining theological terminology. According to Bishop Jozef Zlatňanský, Slovak legal and theological terminology is only gradually being formed and will need to be further refined. He himself contributed to its refinement in the Slovak translation of the Catechism of the Catholic Church. This ever-present challenge is followed by suggestions in this study to refine terminology in those areas of theology in which the pioneering work of the brothers from Thessaloniki was done: in biblical and liturgical theology. The authors present alternatives to the hitherto used terms order, divine nature, love of God [the Father], Palm Sunday, Maundy Thursday and aliturgical day. The authors also add an incentive for the competent authorities to express which of the terms ‘staroslovienčina’ or ‘staroslovenčina’ (Old Slavonic) is correct or to at least slightly shift the discussion to solve this dilemma.
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Pojetí svobody v Ambrosiastrových komentářích k pavlovským epištolám

88%
Hušek V.
Studia theologica
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2006
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vol. 8
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issue 4
19-31
EN
In the Pauline commentaries of Ambrosiaster (for centuries ascribed to Ambrose of Milan), a double interest may be observed: to defend God's justice and the responsibility of every human being for his/her deeds. According to the author, the consequences of Adam's fall affect the whole human race but he cannot admit that someone could be condemned for a sin he did not commit. This is why he draws a distinction between a physical death which affects everyone, and a spiritual or 'second' death reserved only for those who sinned in the similar way as Adam. Even though Satan can lure a soul away from good by means of a body, the ability (and responsibility) of soul to resist is preserved. After man agrees to the temptation, the bad habit makes future decisions more difficult. Predestination is explained as God's foreknowledge with the accent on perseverance. God foreknows who will obey his vocation and persevere until the end; he who obeys but does not persevere has never been called. God's foreknowledge and vocation impose no pressure on human will; people are invited and encouraged to believe but the decision seems to be entirely on them.
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Láska jako požadavek spásy. Podobenství o milosrdném Samaritánovi (Lk 10,25–37)

75%
Marecek P.
Studia theologica
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2004
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vol. 6
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issue 3
14-28
EN
Story of the Good Samaritan is one of the most well-known and beautiful parables of Jesus. This parable is found only in the Gospel of Luke. It is located within the Travel Narrative (Lk 9:51-19:27). More specifically, it follows the discussion concerning salvation between Jesus and the lawyer in Lk 10:25-29. For the acquirement of salvation it is indispensable to love God and neighbor (Lk 10:27). The command to love God and to love one's neighbor as oneself is presented as uniform act. The required absolute love God takes a place in a special way in the love neighbor, which is illustrated by the parable. The priest and a Levite provide an example of people who neglect one who obviously needs help. On their behavior is emphasized that there is no true service to God, which does not display also in the service to the neighbor (cfr. Mk 12,33b). On the other side the example of Samaritan who helps the man in need enlightens the love for the neighbor. Finally the parable explains that the neighbor, whom is necessary to display love, is anyone who is in need.
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Pojetí svobody v komentářích Maria Victorina k pavlovským epištolám

75%
Hušek V.
Studia theologica
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2005
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vol. 7
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issue 4
1-12
EN
In the second half of the 4th century, the first Latin commentaries on the Pauline epistles emerge. This article examines how human freedom is treated in the earliest of them, the commentaries of Marius Victorinus on Ephesians, Galatians and Philippians. The theme is touched especially in the passages explaining the pre-existence of human souls, their descent to the world and return back to God. According to Victorinus, the souls have already existed before the creation of the world, 'spiritually', in Christ. Having separated from Logos, which necessarily happens, they are confronted with the world and have to choose between God and the sensual world. Whatever they choose, the decision completes their perfection. The souls, which got entangled in the sensual world, are not able to free themselves and return back to God. They are redeemed by Christ, through his incarnation and crucifixion. The souls have to do nothing but believe in Christ; thus their 'spiritualization' and return to God begins. The question whether this faith is an act performed fully from human power, or whether it is God's gift, is not answered unambiguously.
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Společenství s Otcem. Výklad podobenství o marnotratném synu (Lk 15,11-32)

63%
Marecek P.
Studia theologica
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2004
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vol. 6
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issue 4
1-18
EN
The article examines the Parable of the Prodigal Son (Lk 15:11-32), which was called 'the gospel in the gospel' and has, more than any other Gospel passage, entered into various discussions and presentations of human conduct. The exposition is presented in 6 parts. The first undertakes some major problems regarding textual criticism. In the second part the context of the parable is described. The third part proposes the structure of the text in the parable. The fourth part, which is the most extensive one, presents a detailed explanation of the text of the parable. In the fifth part attention is focused on the question of the tradition and redaction criticism of the parable. The final sixth part provides in summary form the meaning and the message of the parable.
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Apoštol Pavel opěvuje lásku

63%
Tichy L.
Studia theologica
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2004
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vol. 6
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issue 4
19-30
EN
The article deals with two Pauline texts: 1 Cor 13 and Rom 8.31-39. The former well-known text is traditionally called the hymn to love (or hymn on love or hymn of love). But this appellation has been recently criticized with good reason. Instead, a number of different literary genres have been proposed for this chapter of 1 Corinthians. However, it seems that a consensus on this question can hardly be reached. The pericope Rom 8.31-39 has been called a 'Hymn to the Love of God Made Manifest through Christ Jesus' by J. A. Fitzmyer. Although the apostle Paul possibly sings the praises of love more strongly in this latter text, the classification as 'hymn' is not generally accepted, either. Other definitions of the literary genre as 'diatribe' or 'plea for love' are also not without difficulties. We can see that the problem of genre is common to both our texts. But more important is the common theme, i.e. love, and the message. Even though Paul speaks of love in each pericope in a different manner, we must see these texts as complementary. The apostle Paul exalts and extols the love that comes from God, i.e. as God's gift, but it is also the love we are to have and to accomplish for God and for our neighbors.
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ФОРМИРОВАНИЕ ПРЕДАНИЯ О СВ. АПОСТОЛЕ АНДРОНИКЕ, КАК ПАННОНСКОМ ЕПИСКОПЕ

51%
Vasilik V.
Konštantínove listy
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2022
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vol. 15
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issue 2
3 - 15
EN
St. Apostle Andronicus had a special meaning for the mission of Sts. Methodius and Cyril and the evangelization of Slavs as it is obvious from the Life of St. Methodius and the story about the beginning of Slavonic writing mentioned in the Tale of Bygone Years, where he is titled as a Pannonian bishop. The hagiographic tradition that St. Andronicus was the bishop of Pannonia (but not of Sirmium!) was formed in the 7th – 8th centuries. At first it is reflected in so called “Apostolic catalogues” of Pseudo-Epiphanius and Pseudo-Hippolitus. Synaxarium of Constantinople mentions St. Andronicus as a bishop of Pannonia in a number of memorial rubrics (30 June, 30 July). According to Synaxarium, St. Andronicus and Junia crushed Pagan shrines and built Christian Churches, expelled impure spirits from men and healed incurable diseases. The information about healings by St. Andronicus and Junia may be connected with the placement of their relics in the Quarter of Eugenius in Constantinople, which, according to our opinion, happened in 610. Such precise date is connected with the mention about Patriarch Thomas, apparently Thomas the First (607 – 610), and with our hypothesis, that originally the source of Synaxarium had the name of Emperor Heraclius (610 – 641), which, as a result of metathesis РА and АР and mixture of lambda and delta in uncial writing, became the name of Emperor Arcadius. The later attribution of wonder-working relics as those of St. Apostle Andronicus, together with the baptism of the Serbs and the Croatians in time of Heraclius, led to the veneration of St. Andronicus as a bishop of Pannonia and, correspondingly, the miracles wrought by his relics, revealed Divine benevolence to the conversion of the Slavs. The canon in honour of St. Apostle Andronicus and Junia written by St. Joseph the Hymnographer, coinciding in a number of details with the Constantinopolitan Synaxarium, added some new information about their life. On the other hand, it is silent about the Pannonian bishopric of St. Andronicus. Combining the abovementioned Greek and the Slavonic sources (the Life of St. Methodius and the Tale of Bygone Years), we can reconstruct the lost Life of St. Andronicus and Junia formed by the 9th century in the following way. They were constant followers of St. Paul and they walked around the world. St. Andronicus and Junia crushed Pagan temples and built Christian Churches, expelled demons and healed the sick. St. Andronicus accompanied St. Paul in his missionary travel to Illyricum, he reached with the latter Morava and taught Slavs. St.
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