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ŠIMON PETR V LK 5,1–11

100%
Mareček P.
Studia theologica
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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.
2
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JEŽÍŠOVY VÝROKY PROTI ROZVODU JAKO PODNĚT PRO SOUČASNOU DISKUSI V KATOLICKÉ CÍRKVI

100%
Opatrný D.
Studia theologica
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2013
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vol. 15
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issue 2
121–137
EN
The situation for divorced and remarried couples in the Catholic Church is one of the most arduous contemporary questions. Having said this, the strict Roman attitude on this issue has evolved from the strict teaching of Jesus himself. The first part of the article consequently discusses the accounts of Jesus’ divorce teachings preserved in the synoptic gospels and in Paul’s First Letter to the Corinthians. Each place is considered in its own context and differences are observed. The second part of the article traces the evolution of the Catholic divorce doctrine from the early church to the pontificate of Benedict XVI and presents several suggestions proposing how to help those people in their severe life situation.
3

PEKLO A SÚČASNOSŤ ALEBO AKO JE TO S PEKLOM

100%
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.
4
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POSEDLÝ, NEBO POSLANÝ? POSEDLOST A EXORCISMY VE ČTVRTÉM EVANGELIU

88%
Opatrný D.
Studia theologica
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2012
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vol. 14
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issue 4
185–193
EN
Although the synoptic gospels provide a great deal of attention to the accounts and discussions of Jesus’ exorcisms, John’s gospel remains completely silent on this point. The first part of the paper evaluates four possible explanations of this John’s attitude and concludes that John avoided mentioning exorcisms intentionally, but without denying their historicity. The second part seeks to explain this by arguing that John considered exorcisms unsuitable for expressing the proper meaning of Jesus’ ministry.
5

KTERÉHO UKŘIŽOVANÉHO VŮDCE POUŽIL JAKO PŘÍKLAD SENECA. DE IRA I, 2, 2?

75%
Prchlík I.
Studia Historica Nitriensia
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2019
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vol. 23
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issue 2
293 – 329
EN
Léon Herrmann’s attempt at identifying the six anonymous leaders presented by Seneca in his De ira as exempla of the victims of anger has met little interest so far. As in the sixth one he wanted us to see Jesus of Nazareth, it is no surprise that his attempt remained neglected as a whole, since his method of discovering new non-Christian testimonies to Jesus and early Christianity has rightly fallen into disrepute as being almost non-scientific. Seneca’s leaders, however, do not draw too much attention even of his modern commentators or translators who only now and then try to identify them and never more than two of them. Herrmann’s attempt and the few reactions to it thus at least increases the number of candidates and some clues are even at hand for better verification of all the identifications as yet suggested of these sixth leaders. Following these clues, there are some conditions, yet certainly very unlikely to have actually occurred, under which Jesus could be considered to have been in Seneca’s mind. Further interesting speculations on the date of the De ira and the conditions of the early Christian community in Rome can be added, yet bearing in mind the very frail basis upon which they rest.
6

JEŽIŠOVA TELESNOSŤ V JÁNOVOM EVANJELIU

75%
Feník J.
Verba Theologica. Teologický časopis
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2019
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vol. 18
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issue 1
74 – 85
EN
This essay focuses on the theme of Jesus’ corporality in the Fourth Gospel. While Johannine studies rightly tend to underline the various ways in which John communicates Jesus’ divinity and union with the Father, this gospel is also filled with texts that stress Jesus’ humanity. From the prologue to the resurrection scenes Jesus periodically appears not only as fully human, but also as fully bodily. The introductory part of the article traces some of the occurrences of the motif of Jesus’ humanity/corporality. In the attempt to point up their significance and function, the two main parts then identify the texts which describe Jesus’ body parts and his physical postures. The essay notes John’s particular interest in drawing attention to Jesus’ body parts and postures, a feature that contributes to John’s being „a maverick Gospel“ that continues to fascinate its readers. As the Son of God in constant communion with the Father, Jesus, as portrayed in John, emerges as a fully human and bodily person.
7

POSLEDNÉ SLOVÁ UKRIŽOVANÉHO JEŽIŠA (ANALÝZA KONTEXTU A ICH VÝZNAM U SYNOPTIKOV)

75%
Kohut J.
Verba Theologica. Teologický časopis
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2016
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vol. 15
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issue 2
67 – 80
EN
The final words of Jesus crucified in the synoptics come from the Book of Psalms. According to the synoptics Jesus dies with a prayer on his lips. In Mark and Matthew, his last words are the citation from Psalm 22:2 and in Luke the citation from Psalm 31:6. This article analyzes four areas: psalm verse in the context of the relevant Biblical Psalms; wider and immediate context of the last words in the synoptics; comparison of the wording of the verses in LXX and in the Greek text of the NT; the importance of the last words in the synoptics. The article shows that Jesus’ last words before his death in Mark highlight the theme of abandonment and helplessness; in the context of Matthew are expressions of Jesus forsaken, who dies on the cross, but it is not completely helpless; and in Luke emphasize the dimension of surrender.
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HEAVENLY ASSEMBLY ON THE CHINESE STAGE: JESUS, CONFUCIUS AND JOHN LENNON

75%
Gálik M.
Asian and African Studies
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2012
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vol. 21
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issue 2
152 – 173
EN
This essay is an attempt to analyse the first act of the play by the contemporary Chinese playwright Sha Yexin (*1939) Jesus, Confucius and John Lennon (1987) which raised a havoc among the men responsible for the cultural policy in China of the end of the 1980s. It was forbidden after several runs and never performed publicly there. This farcical play imitates the heavenly assemblies as known from the oldest writings from the Near East, Israel and Judah before Christian era and shows the great personalities of religion (Jesus), philosophy (Confucius) and art (Lennon) on the heaven before the fall of the world communist system and prepared to go as the messengers or commissioners of God to both the capitalist and socialist countries of the world, including Red China, to see the life and suffering of millions, or even hundreds of millions of inhabitants. The second, third and four acts are not analysed in this essay.
9

FROM CHRIST THE JEW TO JEW FROM JESUS. ATTEMPT AT A RECAPITULATION OF LATEST RESEARCH INTO THE ORIGINS OF CHRISTIANITY (Od Jezusa Zyda do Zyda od Jezusa. Próba bilansu najnowszych badan nad poczatkami chrzescijanstwa)

63%
Obirek S.
Kwartalnik Historii Żydow
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2011
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issue 3(239)
293-309
EN
Jesus of Nazareth was a Jew, which is not obvious to all present-day Christians, which is why they should be reminded of it. For some Jews, Jesus is becoming part of Jewish tradition these days, which is neither obvious to all, which is why the author draws attention to this dimension of contemporary Judaic faith. But both one and the other aspect are but an external manifestation of much more profound processes examined in this article. The ever broader scope of the findings of archaeological, linguistic, religious or mass media studies (which examine the impact of technological change on the methods of passing down tradition), as well as anthropological ones are responsible for the fact that its historical nature and an element of chance are nowadays widely accepted phenomena. The realization of this simple fact could significantly simplify mutual relations between the followers of Judaism and Christianity. Seen from this perspective, Jesus will be a uniting, not a divisive, factor.
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