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Palingenesis - the restoration of everything? (Matthew 19,28)
Dus, Jan A
In Matthew’s version of Jesus’ promise (Matthew 19:28–30), in contrast to Mark and Luke, there is no explicit mention of the present time, the restitution of all that the followers of Jesus left behind is thus pushed forward to the future, in which they will take over the reigns with the Son of Man. The promise features the rare term “palingenesis”, whose precise temporal and factual determination cannot be deduced from the sentence itself. While in Mt 19:28 palingenesis is, according to the prevailing interpretation, a synonym for the future restoration of the universe, in Tit 3:5 (the only other occurrence in the NT) the same word refers to the rebirth of some people that took place in the past (at baptism). Even non-biblical literature does not provide a clear precedent - palingenesis tends to be set both in the past and in the future, it concerns both the world and individuals or groups (Israel). – The syntax and punctuation of the Greek sentence show that both interpretations are equally possible: palingenesis can be related either (A) to the following verbal form “sitting (the Son of Man on the throne)”, i.e. to the future, or (B) to the preceding verbal form “following (disciples behind Jesus)”, i.e. into the past, in addition, there is a third, open option (C). In the 16th-century Greek, Latin, and Czech versions, all possibilities are represented: Erasmus punctuates the Vulgate differently (B), Beza first respects the Vulgate (A), but in his Annotations he considers the second solution (B), in the fourth and fifth editions he finally leaves the matter open (C), two Czech translations from the first half of the 16th century (Náměšť 1533, Melantrich 1556/57) hesitate in the dilemma between the Vulgate and Erasmus (C), most Brethren translations starting with Blahoslav (1564) deviate from the Vulgate (B), only the Six-Volume Kralice Bible from 1593/94 (“Kralická Šestidílka”) hesitates (C), in “Kralická Šestidílka” and in the Kralice New Testament from 1601 the Brethren pay equal attention to both interpretations in a rather extensive note, which, for its balance, is a nice proof of intellectual openness and tolerance. Like Beza, the Brethren add a new aspect to interpretation (B): palingenesis can mean the renewal of the whole world thanks to the Gospel and the first coming of the Messiah. – Considering the dynamic development in the 16th century, it is surprising that all ten tracked Czech translations from around the 20th century agree on only one variant (A). Option (B) seems to be in danger of unfair oblivion. Therefore, in conclusion, we allow ourselves to propose a new, somewhat looser translation or paraphrase of verse Mt 19:28 in the spirit of Kralice: “Amen, I say to you, it was you who followed me when I came to renew the world with the gospel, and when the Son of Man sits on the throne of his glory, it will be you again who will sit on twelve thrones and judge the twelve tribes of Israel.”
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Machiavelli and Erasmus in Comparison: The Prince versus The Education of a Christian Prince
Pazderová, Tereza ; Halamka, Tomáš (advisor) ; Franěk, Jakub (referee)
The thesis deals with a comparison of the writings of Nicòllo Machiavelli's The Ruler and Erasmus of Rotterdam's On the Education of a Christian Ruler. The aim of the thesis is to determine whether these works are rightly regarded as contradictory. To achieve this goal, the historical context of both authors and their times is first presented. Then, through textual analysis, the two works are analysed, supplemented in places with insights from the contextual section. These are then compared using the comparative method. On the basis of the analysis and comparison of the two works, it was found that the two works cannot be considered to be completely contradictory. In some areas the views of the two authors are contradictory, however, we can also find many areas of opinion where they found agreement. This consensus was most often due to the common humanistic basis of both authors.
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