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Jak 2,18 a jeho interpretace

100%
Mareček P.
Studia theologica
|
2020
|
vol. 4
1-13
EN
The Letter of James is the most puzzling book of the New Testament, as it contains a number of enigmatic places. One of these places is James 2:18, which has been called the crux interpretum and which is rated as one of the most difficult places in the New Testament. The exegetical explanations of James 2:18 are manifold and not one of these explanations entirely satisfies. Our verse is part of the textual unit James 2:18‒20, which attempts to clarify that works, are a sign of faith. To clarify this fact, James uses arguments that are dialogical in nature. First, he introduces the topic: “Let’s admit that someone would say, you have faith, and I have works.” The pronouns “you” (James 2:18aβ) and “I” (James 2:18aγ) do not associate with the discussion partner or the author of James’ letter, but refer to two hypothetical persons who, through dialogue, represent a typical case of separation of faith and deeds, i.e. between “having faith” (James 18aβ) and “having works” (James 2:18aγ). At this point, in accordance with the customs of the dialogue, the author of the letter intervenes in order to refute the presented statement in a clear and concise manner. In his answer, which includes two sentences joined together by a double chiasm (James 2:18bα‒β), James declares that faith without works cannot be shown or proved. For the author of the letter, faith is inseparable from deeds, just as a word must be inextricably linked to a specific action that includes prompt and effective assistance to those who experience misery, unjust violence, and find themselves without protection (cf. James 1:21, 23‒25,26‒27).
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Excerpts from Clement of Alexandria in Codex Athos Lavra B 113: A Contribution to Textual Criticism

100%
Hušek V.
Listy filologické (Folia philologica)
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2019
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vol. 142
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issue 1-2
185-197
EN
The article deals with excerpts from Clement of Alexandria in the gospel catenae from codex Athos Lavra B 113 (including anonymous and misattributed excerpts). It critically reviews the literature on the subject, verifies it against the manuscript and discusses partial omissions and inaccuracies. Finally, one excerpt from Clement (allegedly in fol. 40v) is discussed in detail and it is suggested that the information about the excerpt originates from confusion with other codices.
3
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Jan, syn Zebedeův, v Lukášově dvojdíle

88%
Mareček P.
Studia theologica
|
2020
|
vol. 1
17-39
EN
The apostle John, the son of Zebedee and the brother of the Apostle James, is one of the six characters in the New Testament who bears the name Ἰωάννης "John". After John the Baptist, John Zebedee is the second most frequently mentioned bearer of this name in the New Testament. We encounter him 30 times, especially in the Synoptic Gospels and in the Acts of the Apostles. The article focuses on John Zebedee in the Lukan double work, where he appears in 7 scenes in the Gospel of Luke (5:1–11; 6:12–16; 8:40–56; 9:28–36, 49–50, 51–56; 22:7 –13) and in 6 scenes in the Acts of the Apostles (1:12–14; 3:1–10, 11–26; 4:1–22; 8:14–25; 12:1–2). The detailed exegesis of these texts helps us outline the main characteristics of the portrait of John Zebedee and point out his role and importance in the Gospel of Luke and in the Acts of the Apostles. The Lukan double work clearly indicates that John Zebedee, apart from the Apostle Peter, held an important position in the early Church, which corresponds to Paul’s testimony in Gal 2:9.
4
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Kristova láska a jeho smrt za všechny v 2 Kor 5,14

88%
Mareček P.
Studia theologica
|
2023
|
vol. 2
27-45
EN
The text of 2 Cor 5:14, which is part of Paul’s apologia for his apostolic ministry (2 Cor. 2:14–7:4), contains a beautiful summary of Paul’s devotion and highlights the universal significance of Jesus’ death. The underlying motive of his apostolic ministry is the love of Christ, which not only influences and guides his actions but also provides him with an inner impetus and motivation (5:14a). The fact that Paul is completely controlled by Christ’s love is the result of his having come to a personal conviction of the significance of his death (5:14b). To express the depth and reach of Christ’s love, Paul uses the concept of Jesus’ substitutionary death “for the benefit of all” and links it to the idea of “corporate personality.” He points to the idea of the communion of the destiny of all with Christ, which he already used in the Adam – Christ parallel in 1 Cor 15:21–22 (cf. also Rom 5:12–19). As “Adam” determined the nature and destiny of the whole human race, so does Christ. Jesus’ actions and sufferings include all people (5:14c). The result of Christ’s death is that “all have died” (5:14d). Paul offers no further explanation of the nature of this dying, nor does he mention how Christ’s death resulted in the death of all. It is apparent, however, from 2 Cor 5:15 that people’s fellowship in death with Christ also implies their participation in his life. The text of 2 Cor 5:14 wants above all to emphasize the universal significance of Christ’s death.
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Význam σκóλοψ τe σαρκi v 2 Kor 12,7b

88%
Studia theologica
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2023
|
vol. 1
17-42
EN
The text of 2 Cor 12:7b, which is considered one of the most famous cruces interpretum in 2 Corinthians, is one of the most enigmatic texts in the entire collection of Paul’s letters. Although the expression σκόλοψ τῇ σαρκί in 2 Cor 12:7b has been the subject of much scholarly research with various proposed hypotheses, its interpretation remains unclear. It can perhaps be reckoned that this bodily suffering may have been familiar to the Corinthians and that it occurred to Paul in the context of ecstatic experiences. The Apostle Paul is not concerned with giving an accurate description of his diagnosis of his physical ailment. Whereas in Gal 4:13–15 he concentrates on highlighting the exemplary behaviour of the Galatians towards him in his illness, in 2 Cor 12 he places his physical suffering in the same line as the “insults”, “hardships”, “persecutions” and “calamities” that he endures for Christ, and the reference to this bodily affliction serves to emphasise that the weakness manifested in him is a sign that the power of Christ rests upon him (2 Cor 12:10).
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Význam ἐφ᾽ ᾧ v Řím 5,12

75%
Mareček P.
Studia theologica
|
2021
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issue 4
37-50
EN
The Letter to the Romans represents the high point of Paul’s teaching and theological reflection, although it contains, as his other letters, some statements that are difficult to understand. One of the places in the Letter to the Romans which makes translation and interpretation difficult is the meaning of ἐφ᾽ ᾧ at the end of Romans 5:12. Various meanings of ἐφ᾽ ᾧ in Romans 5:12 have been proposed over the centuries and decades. In general, we can say that the different ways of interpretation can be divided into two categories based on whether the formulation ἐφ᾽ ᾧ is understood as a phrase introducing a relative clause or as the equivalent of a conjunction. The interpretation which assigns a causative value with the meaning “because, since” to the expression ἐφ᾽ ᾧ seems to be the best of all the modes of interpretation put forward. The preference for this suggestion arises from several facts. First, this meaning is well attested to in ancient sources. Furthermore, the causal meaning of the phrase is also present in principle in other places in Paul’s letters where this syntagm is used (2 Cor 5:4; Phil 3:12; 4:10). Finally, it is of importance to emphasise that, above all, the nature of the whole sentence of Romans 5:12, which is characterised by a chiastic structure, requires a causal understanding.
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Die Bibel als erste Erkenntnisquelle der Theologie

51%
Hofmann P.
Roczniki Teologii Fundamentalnej i Religiologii
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2010
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vol. 2
5-20
PL
W artykule zostało postawione pytanie: czy Biblia jest najważniejszym źródłem teologicznego poznania, czy „pierwszą teologią”? Wydaje się, że w Biblii znajduje się implicite „pierwsza teologia” Kościoła. Jednakże, jak sądzi B. S. Childs, tekst kanoniczny, ostateczny, nie utożsamia się z ostatecznym znaczeniem tekstu. Teologia akademicka reflektuje nad słowem Bożym właśnie po to, by poznać jego ostateczne znaczenie. Jako „druga teologia” jest ona zależna od Biblii jako tekstu pisanego i interpretowanego w Kościele. Dlatego głównym zadaniem teologii jest wydobycie owego teologicznego pokładu w Biblii i skonstruowanie metody pozwalającej to czynić (G. Steins). Biblia sama nie wystarczy, lecz musi być odczytywana wzgodności z Tradycją Kościoła jako jednym z najważniejszych locus theologicus. Podejście filozoficzne jest ważnym locus adscripticius, jednakże nie jest w stanie pomóc teologicznej apologetyce ani nie może zbudować wiary Kościoła.
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Apokalyptické šelmy ve spise Arbor vitae Ubertina z Casale (1259 – 1329)

51%
Hlinka V.
Studia theologica
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2015
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vol. 2
EN
The paper focuses on the apocalyptic elements of the work Arbor vitae crucifixae Iesu by the Spiritual Franciscan Ubertino of Casale. It specifically pays attention to Ubertino’s explanation of the Apocalypse within the historical context where he interpreted certain living persons as bearers of the label of apocalyptic enemies. The paper introduces Ubertino’s concept of the theology of history, presents his source of inspiration, and explains the originality of the concept. Apart from direct quotations from the Arbor vitae, the paper also contains a brief biography of Ubertino of Casale.
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