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

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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.
2
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„Aby służył i strzegł” (Rdz 2,15). Praca jako powołanie człowieka w świetle Rdz 1–2

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Napora K.
Verbum Vitae
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2014
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vol. 25
17-39
EN
Human work is commonly considered to be a painful consequence of the first couple disobedience in the garden of Eden. In our short essay we are trying analyze the issue of human work as it is described in the creation narratives in Gen. 1-2. The starting point for this analysis is God’s work of creation. It designates the point of reference for every human activity. In various pictures these introductory chapters of Genesis express the idea that human being is created and called to cooperate with God-Creator in God’s work of creation. Human efforts to dominate and to subdue the earth should aim at unceasing actualization of God’s plan of salvation for the world.
3
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„Czyńcie sobie ziemię poddaną” (Rdz 1,28). Cywilizacyjny postęp ludzkości w świetle Rdz 1-11

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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.
4
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„I widział Bóg, że światło było dobre…” (Rdz 1,4). Motyw światła w kapłańskim opowiadaniu o stworzeniu (Rdz 1,1–2,4a)

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Lakhmitskaya T., Napora K.
Verbum Vitae
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2016
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vol. 29
17-40
PL
W teologicznej wizji redaktora kapłańskiego światło wyróżnia się na tle zastępów stworzeń. Wyjątkowość światła przejawia się zarówno na poziomie struktury całego kapłańskiego poematu o stworzeniu, jak również na poziomie kadru zawierającego opis „pierwszego słowa” Stwórcy w Rdz 1,3-5: „niech będzie światło”. Znaczenie światła zdaje się wykraczać poza fizyczną oczywistość. Stworzenie światła nie tylko uruchamia kosmiczny zegar, ale również konstruuje czasoprzestrzeń, w której rozgrywają się kolejne akty stworzenia. Zaistnienie światła czyni możliwym porządek stworzenia i określa go. Jego stworzenie zdaje się towarzyszyć teofanii Boga w akcie stworzenia i stanowić element panowania Boga nad siłami chaosu.
EN
In our analysis we attempt to demonstrate the exceptional character of light within the act of creation. This uniqueness, in our view, can be demonstrated to be the background to the structure of the entire Priestly Creation Narrative, as well as the particular focus of Gen 1,3-5. In the theological perspective of the priestly redactor, light stands out clearly from God’s other creative acts, its significance extending far beyond its obvious physical properties. The creation of light not only sets in motion the cosmic clock but it also initiates space-time, in which all the subsequent acts of creation take place. The creation of light makes the order of creation feasible and indeed determines it. Its appearance seems to accompany the theophany of God, thus it constitutes a key element of God’s dominion over the forces of chaos.
5
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Pieśń o stworzeniu człowieka. Refleksje egzegetyczno-teologiczne nad tekstem Rdz 1, 26-28 i 2,7. 15. 18. 21-23

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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.
6
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Fenomen „duszy” w heksaemeronie

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Lasek P. A.
Verbum Vitae
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2022
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vol. 40
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issue 3
613-630
EN
The work provides an analysis of the first description of the creation (Gen 1) from the perspective of various categories of created entities, as reflected in the triple use of the verb ברא. Each occurrence of this verb in this biblical text means creating something new and adding this new entity to an already existing world, which gives rise to a new category of created things. The first such category are inanimate things which receive existence and are made only of dead matter. The second category are living creatures which have a body made of the same matter, but who also receive the element of life. The third category is man, who has a body made of the same matter, with the same element of life, but also the third element which makes him similar to God, in fact, God’s image. That third element is not named in the text, but we may see here what we call a soul. So, having a soul distinguishes man from all other beings created by God: Only man has a soul. Animals do not have it, nor do plants, nor the sun and the moon, which were idolized by the ancients -- none of these has a soul but instead belong to the realm of dead matter.
PL
Celem pracy jest analiza pierwszego opisu stworzenia (Rdz 1) pod kątem kategorii stworzeń, jakie tworzy trzykrotne pojawienie się w nim słowa ברא . Każde wystąpienie tego czasownika w tym tekście oznacza stworzenie czegoś nowego i dodanie tego do istniejącego już świata, co powoduje początek istnienia nowej kategorii stworzeń. Pierwszą taką kategorią są rzeczy martwe, które otrzymują istnienie i są zbudowane tylko z martwej materii. Drugą kategorią są istoty żywe, które mają ciało zbudowane z tej samej materii, ale ponadto otrzymują pierwiastek życia. Trzecią kategorią jest człowiek, który ma ciało zbudowane z tej samej materii, ten sam pierwiastek życia oraz trzeci element, który sprawia że jest on „podobny” Bogu i jest Jego „obrazem”. Element ten nie jest nazywany, ale możemy postawić pytanie, czy można dopatrywać się tu tego, co nazywamy „duszą”. W takim razie posiadanie duszy wyróżnia człowieka ze wszystkich innych stworzeń. Duszę posiada tylko człowiek, nie mają jej zwierzęta, ani tym bardziej materia martwa. Duszy nie mają równ
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