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ORIGENOVE HOMILIAE IN EXODUM IX A XIII O SVÄTOSTÁNKU

100%

Pigula J.

Verba Theologica. Teologický časopis

2013

tom 12

nr 2

41 – 61

This article presents a short summary of the person Origen as a preacher and outlines his homiletic activity. This creates a prerequisite for entry into specific homilies on the book of Exodus (homily IX and XIII), which shows his exegetical skills, allegorical method, and different approaches to the art of updating the biblical text to the audience. The Homilies on Exodus IX and XIII on the tabernacle were popular among the Fathers of the Church, the Jewish authors and the rabbis. This article provides a basic orientation necessary for understanding Origen’s preaching activities and points to the undoubtedly original view in the patristic exegesis on the Mosaic tabernacle. It also shows the interpretative differences between two homilies and points up the caution of the Alexandrian with respect to the audience when he is opening deeper theological themes.

DOBRÝ HAD A JELEN. DVA OBRAZY KRISTA V KÁZÁNÍ SVATÉHO AMBROŽE

86%

Vopřada D.

2013

tom 15

nr 2

238–252

Saint Ambrose (died 397) employs two zoological symbols of Christ to introduce his audience deeper into the mystery of Christ. Firstly, the paper analyses the symbol of the good serpent used by the Bishop of Milan to describe all of the history of salvation from the original purity of the first man, through his fall, the coming and victory of Christ the Saviour to the calling of the Christian faithful to become good serpents who will enter into the glory of Christ, the Good Serpent. Secondly, it studies the image of a deer surrounded by enemies and winning over the serpent, which primarily represents the divine attributes of Christ. Simultaneously, this symbol represents an invitation addressed to the Church of Milan at the end of the 4th century to listen to the voice of Christ when persecuted by those who denied Christ’s divinity. We come to the conclusion that both symbols allowed his audience to understand God’s activity as a present-day reality which the faithful can enter into. At the same time, they embody a means to clarify one of the essential truths of the Christian faith, i.e. that Christ heals humanity poisoned by sin directly in the misery of sin and death which was part of the Milanese Christians’ lives on the level of both social and economic crisis, and in the conflict with other religious groups. Both images exemplify an exhortation as to how to behave in the present-day situation: the faithful, similar to the serpent, are supposed to bring testimony-martyrdom and contemplate the coming of Christ the Word with the acute eyes of a deer.

BLAHOSLAVENÁ TOUHA. ČTVRTÉ JEŽÍŠOVO BLAHOSLAVENSTVÍ (MT 5,6) V DÍLE KLEMENTA Z ALEXANDRI

86%

Černušková V.

nr 4

19–35

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.