{"id":2520,"date":"2019-12-14T08:24:05","date_gmt":"2019-12-14T07:24:05","guid":{"rendered":"https:\/\/amdg.ffrz.hr\/?p=2520"},"modified":"2021-01-31T12:04:20","modified_gmt":"2021-01-31T11:04:20","slug":"mihej-teolog-ostatka","status":"publish","type":"post","link":"https:\/\/amdg.ffrz.hr\/?p=2520","title":{"rendered":"Mihej \u2013 teolog Ostatka"},"content":{"rendered":"\n
\"\"<\/a><\/figure><\/div>\n\n\n\n

Kad otvorimo zbirku Dvanaestorice malih proroka jedino \u0107emo kod Miheja na\u0107i da \u010dak pet puta govori o \u05e9\u05d0\u05e8\u05d9\u05ea<\/span> Ostatku (2,12; 4,7; 5,6s; 7,18). Prorok se zanima i navije\u0161ta sudbinu Bo\u017ejega naroda koji kroz nevolju i pro\u010di\u0161\u0107enje dobiva budu\u0107nost od Boga na dar. Misao o tome, dakako, nije izvorno samo njegova \u2013 susre\u0107emo je primjerice ve\u0107 kod prvog velikog proroka Izaije ali Mihej joj posve\u0107uje osobitu pozornost.<\/p>\n\n\n\n

Mihej, za razliku od njegova imenjaka iz Ilijina doba, nema u svom imenu izri\u010dit navod ili kraticu Bo\u017ejega svetog imena “Jahu” nego se mo\u017ee shvatiti kao upit: \u05de\u05d9\u05db\u05d4 “Tko [je] kao…?” To je pitanje vrlo poznato u imenu arkan\u0111ela Mihaela, i upravo ga tako prorok definira u svojoj molitvi, uzimlju\u0107i umjesto imena Jahve<\/em> op\u0107u imenicu El<\/em> – Bog. Retori\u010dki pita: “Tko je Bog kao ti?” (Mih 7,18).<\/p>\n\n\n\n

Prorok bez titule<\/h4>\n\n\n\n

Mihej me\u0111u malim prorocima pripada u one koji nemaju naslov proroka. U cijelom spisu nigdje nije opisan kao \u05e0\u05d1\u05d9\u05d0. Naznaka podrijetla “More\u0161e\u0107anin” (1,1) daje slutiti kako potje\u010de iz mjesta o kojem prorokuje, navje\u0161\u0107uju\u0107i mu zlu kob: bit \u0107e otpu\u0161teno, isklju\u010deno iz zajedni\u0161tva: Laki\u0161anka \u0107e tome More\u0161et-Gatu dati opro\u0161tajni dar (1,14).<\/p>\n\n\n\n

Koliko je Mihej va\u017ean svjedo\u010di Knjiga proroka Jeremije gdje se upravo Mihej, ozna\u010den istim izrazom za podrijetlo “More\u0161e\u0107anin”, uzima kao primjer hrabroga upozoravanja na nevolju koja prijeti (Jr 26,18) – kod Jeremije se vjerno navode rije\u010di o preoranom Sionu, o ru\u0161evini Jeruzalema i o hramu kao \u0161umskoj uzvi\u0161ici iz Mih 3,12.<\/p>\n\n\n\n

Mihej je ipak poglavito sli\u010dan Izaiji jer mu je djelovanje smje\u0161teno u isto doba kralja Jotama, Ahaza i Ezekije (Mih 1,1; usp. Iz 1,1) i jer, premda u Judeji, govori ponajprije o sudbini Samarije i Sjevernoga kraljevstva (Mih 1,6). Izaiji je sli\u010dan po svojoj simboli\u010dkoj akciji koja navije\u0161ta odlazak robova u izgnanstvo: Mihej hoda gol i bos (Mih 1,8; Iz 20,2-4). Na prvom mjestu ipak stoji njihovo zajedni\u010dko proro\u0161tvo o velikom hodo\u010da\u0161\u0107u svih naroda u Jeruzalem (Mih 4,1-5; Iz 2,2-5). Osobitu vrijednost ima pogled u budu\u0107nost koji se kod Miheja kao i kod Izaije o\u010dituje u tome da ve\u0107 u Ezekijino doba govori o Babilonu, o progonstvu, i to o njegovoj pozitivnoj ulozi, \u0161to Miheja opet stavlja u blizinu Jeremijina navje\u0161taja (Mih 4,10). Mihej je najbli\u017ei Izaiji kad preuzima motiv trudne \u017eene koja \u010deka dijete: \u010cuvena “djevica koja \u0107e za\u010deti” (Iz 7,14) ima u Mihejevu proro\u0161tvu Betlehemu odlu\u010duju\u0107u ulogu jer treba pri\u010dekati dok rodi “ona koja ima roditi” (Mih 5,2). Prema prethodnim rije\u010dima o poro\u0111ajnim bolima Mihej o\u010dito govori o K\u0107eri Sionskoj kao budu\u0107oj majci (4,9s), pru\u017eaju\u0107i tako podlogu za plodno ekleziolo\u0161ko i mariolo\u0161ko razmatranje.<\/p>\n\n\n\n

U dijalogu<\/h4>\n\n\n\n

U Mihejevu se tekstu odmah uo\u010dava kako se on izravno obra\u0107a pojedina\u010dno navedenim sugovornicima. Po\u010detak je univerzalan i jasno upozorava da prorokova poruka nije usmjerena samo na jedan izabrani narod, nego daleko ve\u0107u zajednicu. Kao \u0161to njegov imenjak, Mihej ben Jimla <\/em>dovr\u0161ava svoj epizodni nastup pozivlju\u0107i: “\u010cujte, svi puci!”, istim se rije\u010dima i Mali prorok<\/em> Mihej odmah na po\u010detku obra\u0107a naj\u0161irem slu\u0161ateljstvu \u05e9\u05de\u05e2\u05d5 \u05e2\u05de\u05d9\u05dd \u05db\u05dc\u05dd (\u0161im\u201b\u00fb \u201bam\u00eem kullam<\/em> 1 Kr 22,28; Mih 1,2).<\/p>\n\n\n\n

Ve\u0107 u prvom poglavlju slijedi kratak niz osobno oslovljenih sugovornica: \u0160afirka (Mih 1,11), Laki\u0161anka (v13) i Mare\u0161anka (v15), pri \u010demu su imena simboli\u010dna (\u0161afir – lijep grad, mare\u0161a – posjed) i mogu se odnositi izravno npr. na Samariju o kojoj se govori u 1,5-7.<\/p>\n\n\n\n

Tre\u0107e poglavlje u Mihejevu spisu odlikuje se kao govor glavarima i vo\u0111ama<\/em> u Izraelu. Nakon obra\u0107anja narodima (1,2) prorok usmjerava svoj pogled na Izrael. Dvaput oslovljava Jakovljeve glavare i vo\u0111e doma Izraelova (3,1.9). Svojevrsno stupnjevanje izme\u0111u dvije optu\u017ebe vidi se u tome \u0161to Mihej s upozorenja da su du\u017eni “poznavati” pravo \u05de\u05e9\u05e4\u05d8 (mi\u0161pat<\/em> 3,1) prelazi na utvr\u0111ivanje da ga “preziru” ili kako Zagreba\u010dka Biblija prevodi: “gadi im se” (v9). Dok prvi dio zavr\u0161ava duhovnom i op\u0107enitijom najavom da Bog ne\u0107e odgovoriti i da \u0107e sakriti svoje lice (3,4), drugi se govor glavarima i vo\u0111ama zaklju\u010duje u posve konkretnom i realnom pogledu na propast Jeruzalema (v12).<\/p>\n\n\n\n

Prorok se posebice obra\u0107a i K\u0107eri Sionu <\/em>u negativnom tonu, navje\u0161\u0107uju\u0107i joj izgnanstvo u Babilon (4,9-14). U govoru K\u0107eri Sionskoj (4,10) potvr\u0111uje se i razja\u0161nuje simboli\u010dna najava da ne\u0107e biti gradskih zidina, nego \u0107e ostati polje, ni grada, nego ru\u0161evine, ni hrama, nego \u0161umska uzvi\u0161ica za \u0161tovanje kumira (3,12).<\/p>\n\n\n\n

U ovom nizu izravno upu\u0107enih poruka mo\u017ee se promatrati i najpoznatije Mihejevo proro\u0161tvo koje je u\u0161lo u Novi zavjet, a predstavlja proglas Betlehemu-Efrati (5,1).<\/p>\n\n\n\n

U snazi Duha<\/h4>\n\n\n\n

Mihej je kao prorok usamljen i izvrgnut pro\u0161irenoj zloporabi proro\u010dke slu\u017ebe i titule. Ispovijeda jasno svoju vjeru u Boga koji ga ispunja snagom i svojim Duhom pa on u sebi nosi i pravo (\u05de\u05e9\u05e4\u05d8<\/span>) i juna\u0161tvo – spreman iznijeti “Jakovljev otpad od Boga” i “Izraelov grijeh” nazna\u010den u po\u010detku knjige (3,8; usp. 1,5). Djeluje naime u zajednici u kojoj proro\u010dko priznanje ima onaj tko prorokuje o vinu i pi\u0107u<\/em> (2,11). Oko Miheja su pla\u0107eni proroci koji \u0107e za hranu i zaradu proricati mir, a ina\u010de rat (3,5). Takvima Mihej otvoreno navije\u0161ta tamu koja \u0107e nad njih do\u0107i (3,6) i oni u svojim la\u017enim proro\u010dkim pitanjima ne\u0107e dobiti odgovora od Boga (v7). U sredini u kojoj se unutar obitelji kr\u0161e Bo\u017eje zapovijedi po\u0161tovanja prema roditeljima i ljubavi prema bli\u017enjemu (7,7) prorok postojano izri\u010de svoje pouzdanje u Boga: \u010deka na njega kao na stra\u017ei, upu\u0107uje mu molitvu jer o\u010dekuje usli\u0161anje (7,8).<\/p>\n\n\n\n

U drugom djelu spisa Mihej usmjerava svoj pogled na zavr\u0161etak povijesti, svojevrstan je eshatolog, pridru\u017euju\u0107i se proro\u010dkom zanimanju za “kraj dan\u00e2” (4,1). Istu sveobuhvatnu perspektivu ima i “onaj dan” koji se u spisu pet puta spominje i povezuje prvi (1-3) s drugim dijelom (2,4;4,6; 5,9;7,11s).<\/p>\n\n\n\n

Teolog<\/h4>\n\n\n\n

Poput ostalih biblijskih proroka Mihej dopu\u0161ta Bogu da progovori i donosi mnoge Bo\u017eje rije\u010di. \u0160tovi\u0161e izmjena prorokova i Bo\u017ejega govora kadikad je tako \u017eiva da se te\u0161ko mo\u017ee jednozna\u010dno utvrditi tko ima rije\u010d. Ipak jasno su uo\u010dljive npr. izjave u kojima prorok opisuje Bo\u017eji dolazak ili svoj hod, za razliku od primjerice prijetnji koje nadilaze ljudsku mo\u0107: “Pretvorit \u0107u Samariju u ru\u0161evinu na poljani” (1,6). Najpoznatiji Bo\u017eji govor, po va\u017enosti sli\u010dan proro\u0161tvu o Betlehemu iz c5, zacijelo je izravno su\u010deljavanje s narodom i predbacivanje grijeha – tekst koji je u\u0161ao u liturgiju i \u0161tovanje Kristove muke. Bog se otvoreno pravda s narodom: “Pu\u010de moj, \u0161to u\u010dinih tebi? Odgovori mi!…” (6,3-15).<\/p>\n\n\n\n

Lijepa osobitost Mihejeva jest \u0161to mu spis zavr\u0161ava molitvom (7,14-20).<\/p>\n\n\n\n

Govore\u0107i o Bo\u017ejemu autoritetu neskriveno ga naziva kraljem<\/em> (2,13; 4,7) i gospodarom sve zemlje<\/em> (4,13). Prema svojoj vlastitoj rije\u010di Bog je kadar suprotstaviti se zlu: onima koji sami tako \u010dine (2,1) Bog smi\u0161lja zlo (v3).<\/p>\n\n\n\n

Mihej preuzima motiv poznat ve\u0107 kod Izaije i promatra Boga kao pastira<\/em>. Sam Bog najavljuje da \u0107e skupiti Ostatak kao ovce (2,12), okupit \u0107e \u0161epavo i prognano (4,6s). Najavljeni vladar koji ima do\u0107i tako\u0111er \u0107e Bo\u017ejom snagom pasti svoje stado (5,2). Bogu, dobromu pastiru, prorok napokon upravlja svoju zaklju\u010dnu molitvu: “Pasi svoj narod…!” (7,14).<\/p>\n\n\n\n

Najvi\u0161e Mihej ipak isti\u010de Bo\u017eje opra\u0161tanje<\/em>. To svojstvo u retori\u010dkom pitanju o\u010dito sve nadvisuje i neusporedivo je: Tko je kao Bog koji nosi krivnju i prelazi preko prijestupa Ostatka, u\u017eiva u solidarnosti i privr\u017eenosti (7,18).<\/p>\n\n\n\n

2. izd. 14. 12. 2019.\nCROSBI <\/a><\/pre>\n\n\n\n
doc. dr. sc. Niko Bili\u0107 SJ<\/p>\n","protected":false},"excerpt":{"rendered":"
Kad otvorimo zbirku Dvanaestorice malih proroka jedino \u0107emo kod Miheja na\u0107i da \u010dak pet puta govori o \u05e9\u05d0\u05e8\u05d9\u05ea Ostatku (2,12; 4,7; 5,6s; 7,18). Prorok se zanima i navije\u0161ta sudbinu Bo\u017ejega naroda koji kroz nevolju i pro\u010di\u0161\u0107enje dobiva budu\u0107nost od Boga na dar. Misao o tome, dakako, nije izvorno samo njegova \u2013 susre\u0107emo je primjerice ve\u0107 […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9,6],"tags":[],"class_list":["post-2520","post","type-post","status-publish","format-standard","hentry","category-cjelozivotno-ucenje","category-nastava"],"yoast_head":"\nMihej \u2013 teolog Ostatka - Ad maiorem Dei gloriam<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/amdg.ffrz.hr\/?p=2520\" \/>\n<meta property=\"og:locale\" content=\"hr_HR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Mihej \u2013 teolog Ostatka - Ad maiorem Dei gloriam\" \/>\n<meta property=\"og:description\" content=\"Kad otvorimo zbirku Dvanaestorice malih proroka jedino \u0107emo kod Miheja na\u0107i da \u010dak pet puta govori o \u05e9\u05d0\u05e8\u05d9\u05ea Ostatku (2,12; 4,7; 5,6s; 7,18). Prorok se zanima i navije\u0161ta sudbinu Bo\u017ejega naroda koji kroz nevolju i pro\u010di\u0161\u0107enje dobiva budu\u0107nost od Boga na dar. 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