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Polecenie panowania nad stworzeniem (Rdz 1,26-28) w ekologicznej hermeneutyce Biblii

100%
Twardziłowski T.
Collectanea Theologica
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2017
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vol. 87
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issue 1
5-24
EN
The divine command given to a man (cf. Gen 1:26-28) has been a matterof concern in biblical scholarship for centuries. In the last decades, theologians and biblical scholars have tried to re-read this passage in view of the environmental crisis. This paper starts with an overview of the development of a new proposal – the ecological hermeneutics of the Bible. Particular paragraphs present results of the application of various ecological hermeneutical forms to the passage Gen 1:26-28: apologetic, radical and revisionist (neo-orthodox). The apologetic form perceives the text of the Bible as a friendly one to the environment and develops the idea of responsible human stewardship.It emphasizes the role of man as a custodian of creation. The radicalform, by contrast, perceives the same texts as infected anthropocentrically.The order of command over creation introduces enmity between man andnature that is disclosed through exploitation and injustice towards the earthfrom the part of humankind. Therefore, it proposes a reconstruction of thetext retrieving the voice of the earth. Representatives of a revisionist formclaim instead that the passage Gen 1:26-28 re-read in the context of Gen 1-9does not allow people to exploit the natural environment and it criticizespeoples’ behavior towards creation. The analysis shows that reading thedivine command of human dominion in Gen 1:26-28 in a hermeneuticallight considering the circumstances and specificity of the biblical text meansneither the justification of the degradation of the natural environment, northe refraining from gaining benefits from its natural resources.
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Pieśń o stworzeniu człowieka. Refleksje egzegetyczno-teologiczne nad tekstem Rdz 1, 26-28 i 2,7. 15. 18. 21-23

80%
Homerski J.
The Biblical Annals
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1999
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vol. 46
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issue 1
125-137
PL
The Yahwistic version of the creation of man lays stress on the „breath of God,” i.e. the spiritual element, which out of matter (out of the clay of the ground) made the human creature alive, and on the identity of the nature of the woman who, together with her husband, makes up a supportive and complementary fellowship and the smallest social unit. The song in the sacerdotal version says that man was created as a creature with which God may and wants to enter into a dialogue. The difference in sex comes from God and points that man and woman, having the same nature of the will of the Creator Himself. They have different tasks in their lives, which is related with the difference in sex. Labour is a gift given from God, and their ultimate goal is to rest with God and in God.
3
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„Czyńcie sobie ziemię poddaną” (Rdz 1,28). Cywilizacyjny postęp ludzkości w świetle Rdz 1-11

71%
Szymik S.
Verbum Vitae
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2017
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vol. 31
21-44
EN
The aim of the paper is to explore the advancement of human civilization and the role and impact of human beings, who are to be dominant over animals and subdue the earth. The study is based on the texts of Gen 1–11. First, the author examines Gen 1:26-28 and the two important verbs “have dominion over” and “subdue” in their literary and theological contexts. Created man is an imago Dei and as such has domination over animals and the earth as a representative of God. The next step was to examine the biblical texts which illustrate the progressive, unrestricted growth of the economic and cultural possibilities of humankind (cf. Gen 4:2-4.17-22; 9:1-7, 20-27; 11:1-9). Finally, the author discusses the limitations and restrictions inherent in the progress of human civilization. The extraordinary potential of humankind has its limits, since humanity is only the ambassador of God on earth and thus executes duties in his name, while the earth itself is given to all of mankind and not to any one chosen nation or defined group.  
PL
Celem artykułu jest analiza tekstów Rdz 1-11 pod katem zawartego w nich orędzia o postępie cywilizacyjnym ludzkosci. W pierwszej części autor analizuje tekst Rdz 1,26-28 w jego kontekscie literackim i teologicznym: człowiek jako "imago Dei" jest reprezentantem Boga na ziemi i panuje nad ziemia i zwierzetami. W kolejnym punkcie autor analizuje teksty obrazujace progresywny rozwój gospodarczy i kulturowy ludzdkości (zob. Rdz 4,2-4.17-22; 9,1-7.20-27; 11,1-9). Pytanie o granice i uwarunkowania władzy człowieka nad swiatem stworzonym zamyka refleksję nad twórczymi mozliwościami człowieka jako reprezentanta Boga na ziemi.
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