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Pojem pistis ve Stromatech Klementa Alexandrijského

100%
Černušková V.
Studia theologica
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2005
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vol. 7
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issue 1
1-13
EN
The article discusses the concept of pistis as used by Clement of Alexandria. According to this author, human pistis (faith and faithfulness) has two stages: 1) voluntary hearing of God's 'voice' and assent with it, and 2) intellectual grasp and practical realization of the believed message. This human pistis is at the same time fully dependent on the divine pistis: on trustworthiness and plausibility that attracts human belief, and on faithfulness that enables recognizing love as the peak and aim of human pistis.
2
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CLEMENS ALEXANDRINUS EPISTULARUM IOANNIS APOSTOLI INTERPRES

100%
Plátová J.
Studia theologica
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2013
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vol. 15
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issue 2
207–225
EN
The paper highlights the importance of the Johannine writings, particularly the First Epistle of John, in Clement of Alexandria’s thinking. In the introduction, it asks whether Clement knew all three of John’s Epistles. It initially deals with Clement’s commentary on 1 and 2 John, which was part of his lost writing Hypotyposes, and whose Latin translation was carried out by Cassiodorus Senator in the 6th century. It consequently identifies 16 explicit citations in Clement’s other works (Paedagogus, Stromata and Quis dives salvetur?) and finally highlights the importance of certain verses (1:5; 2:15; 3:16; 4:8.16–18; 5:14) for the author’s concept of the Christian gnostic.
3
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Taková tajemství, jako je Bůh, lze svěřit Slovu, nikoli spisům. Novozákonní kánon a apokryfy podle svědectví Klementa z Alexandrie

88%
Plátová J.
Studia theologica
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2006
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vol. 8
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issue 2
1-15
EN
The article in its first part summarizes the up-to-date research about the topic of Clement of Alexandria and New Testament canon and points out the importance of the testimony of fragments of Clement's lost writing Hypotyposeis. In the second part, it investigates the concepts of canon and apocryphal in Clement's work and assures that none of these concepts is used in their current meanings. On the example of Clement's reception of the Gospel of the Egyptians, it shows the author's specific approach toward this writing as a writing of 'divergent gospel tradition' and indicates Clements's emphasis on the text interpretation. At the end, it brings a review of all apocryphal writings cited by Clement and points out that his approach is more tolerant than Origene's one.
4

'CATECHETICAL SCHOOLS' IN THE EARLY CHRISTIANITY ('Szkoly katechetyczne' we wczesnym chrzescijanstwie).

75%
Murawski R.
Roczniki Pastoralno-Katechetyczne (Pastoral and Catechetical Annals)
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2011
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issue 3(58)
91-106
EN
Catechetical institutions were established even in ancient Christianity. They were so-called theological schools, also called - among others by Eusebius - catechetical schools. They were founded by Christian thinkers, philosophers, who in this way wanted to make a contribution to evangelization. We know that such a school in Rome in the middle of the 2nd century was run by St Justin. However, the schools in Alexandria and the Palestinian Caesarea, and especially Origen's educational and catechetical work in them, are best known. Both the Alexandrian and Caesarean schools raise discussions about their character among scholars. At present the opinion is dominant that not so much a catechetical school expressis verbis should be seen in them, but rather a missionary school for young people of pagan origin sympathizing with Christianity, where a kind of introduction to Christian religion was taught, and the teaching started from the common foundation of Greek philosophy. As such, it taught theological truths, preparing the pupils to pre-baptismal catechesis.
5
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BLAHOSLAVENÁ TOUHA. ČTVRTÉ JEŽÍŠOVO BLAHOSLAVENSTVÍ (MT 5,6) V DÍLE KLEMENTA Z ALEXANDRI

75%
Černušková V.
Studia theologica
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2012
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vol. 14
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issue 4
19–35
EN
The work of Clement of Alexandria is often understood either as an arbitrary manipulation of philosophical notions by a Christian and a misinterpretation of Greek philosophical tradition, or as an arbitrary manipulation of Christian notions by a Greek philosopher and a misinterpretation of the biblical tradition. The paper is a contribution to the discussion about the latter criticism. One of the most important reproaches concerns Clement’s underestimation of the positive value of passion and good desires. My paper is therefore focused on Clement’s concept of human “true desire” blessed by the fourth macarism of the Matthean Beatitudes, the interpretation of which seems to be one of the crucial, yet the least obvious places in the whole of Clement’s biblical interpretation.
6
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VÝKLAD MK 10,17–31 (MT 19,16–30 A LK 18,18–30) U KLEMENTA Z ALEXANDRIE A ORIGENA

75%
Plátová J.
Studia theologica
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2012
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vol. 14
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issue 4
36–61
EN
The paper compares the two oldest interpretations of the Gospel pericope about the rich young man, the homily of Clement of Alexandria Quis dives salvetur? and part of Origen’s Commentary on Matthew. The first part of the paper presents three principles of biblical hermeneutics, which are common to both authors, and at the same time highlights the different approaches in practical work with the biblical text, based on the differences in literary genres. It notes that both authors consider a literal interpretation of the word of Jesus insufficient, and therefore pay great attention to the allegorical, respectively other possible interpretations. The second part of the paper proposes seven points of contact in the interpretation of individual verses, which establish the similarity of both texts but also illustrate the differences in approach by their authors.
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