Abstract
It is well known that the Medieval collection of hagiographies Legenda aurea contains (as part of the hagiography De sancto Iohanne apostolo et evangelista) the story about the apostle John and the repentance of a young robber which was originally part of Clement‘s homily Quis dives salvetur?. The article reflects possible transmitting of texts between the QDS and Legenda aurea (above all Historia ecclesiastica by Eusebius and ps.‑Abdias' text Virtutes Iohannis), looking for additional shared motifs between these two works, and concludes that the author of Legenda aurea was inspired by Clement in the case of at least two other stories. From Clement‘s homily, he assumes not only the stories, but also his theological argumentation related to richness and its uses. Finally, the article reflects the reasons why Clement’s less well-known (marginal) work found its second life in the Middle Ages. Part of the article is the Appendix – a synopsis of relevant texts (QDS, Legenda aurea and Virtutes Iohannis).
Highlights
It is well known that the Medieval collection of hagiographies Legenda aurea con‐ tains the story about the apostle John and the second repentance of a young robber which was originally part of Clement‘s homily Quis dives salvetur?
The article reflects possible transmitting of texts between the Quis dives salvetur? (QDS) and Legenda aurea, looking for additional shared motifs between these two works, and concludes that the author of Legenda aurea was inspired by Clement in the case of at least two other stories
Příloha: Synoptické srovnání příběhu o druhém obrácení mladého lupiče v Klementově kázání Quis dives salvetur? (QDS), v pseudo-Abdiášově spisu Virtutes Iohannis a v Jakubově Zlaté legendě
Summary
Mezi takové patří i vyprávění o druhém obrácení mladého lupiče, které jako svůj zdroj uvádí Klementa, doslova říká: „[...] svatý Klement vypravuje, jak lze nalézt ve čtvrté knize Církevní historie“.12 Zatímco v Klementově kázání hraje příběh o Janovi a druhém obrácení mladého lupiče zcela klíčovou roli jakožto závěrečné exemplum, využíva‐ jící apoštolské autority k doložení autorova vlastního učení o Boží milo‐ srdné lásce a možnosti opětovné lítosti, ve Zlaté legendě je tentýž příběh uveden jako jeden z mnoha a jeho účelem je doložit apoštolovy výjimeč‐ né ctnosti.
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