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ZTRACENÁ OVCE (MT 18,12–14; LK 15,4–7)

100%
Tichý L.
Studia theologica
|
2011
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vol. 13
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issue 1
1-17
EN
The relatively short parable of “The Lost Sheep”, whose versions are not only in the New Testament in the Gospels of Matthew (18:12–14) and Luke (15:4–7), but also in the apo–cryphal Gospel of Thomas (log. 107), poses several questions for its interpreters. For the author of the article, the origin of the parable in the preaching of Jesus and the secondary character of the version in the Gospel of Thomas are sufficiently clear. The oldest form of the text cannot be determined, however, with certainty. Notwithstanding the editorial work of the third evangelist, the context of the parable in Lk 15:4–7 seems to correspond in all probability to the situation in the life of Jesus. He was interested in defending his contacts with those who were considered sinful people because of their life and/or profession. The behaviour of Jesus reveals God’s desire to save these people and his joy over those who are “found”. Thus the message of the parable is primarily Christological, the ecclesiological aspect of the story, which is prominent in the text and context of Mt 18:12–14, can be seen as the logical development of the story told by Jesus.
2
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Co je to podobenství

88%
Tichý L.
Studia theologica
|
2004
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vol. 6
|
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.
3
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On Some Special FSP Aspects within the New Testament Parables (with regard to Luke 15:8 -10)

88%
Adam M.
Linguistica Pragensia
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2010
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vol. 20
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issue 2
94-103
EN
The present paper offers an analysis of The Parable of the Lost Coin (Luke 15: 8–10), which is discussed from the point of view of the Firbasian theory of functional sentence perspective (FSP). It looks at three different aspects of the discourse, especially in regard to the ideology and aesthetics employed within verbal realisation of the texts. Previous research has indicated (Firbas, 1995, Svoboda, 2006, Hurtova, 2009; cf. Adam, 2006) that the writer's communicative purpose is typically related to the aesthetic function carried by the text, and determines the writer's communicative strategies. The way the sentence is perspectived seems to determine the communicative purpose of the speaker as well as the conveyance of ideology. Special attention is paid to the phenomena of informational density, interpretative potentiality and aesthetic function implemented within the auctorial communicative strategy, and also to the functional comparison of the structure and function of the parable on the one hand, and its corresponding mathematical counterpart, the parabola, on the other.
4
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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.
5
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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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