{"id":2742,"date":"2020-01-23T10:37:08","date_gmt":"2020-01-23T09:37:08","guid":{"rendered":"https:\/\/amdg.ffrz.hr\/?p=2742"},"modified":"2022-03-29T16:38:38","modified_gmt":"2022-03-29T14:38:38","slug":"eva-zena","status":"publish","type":"post","link":"https:\/\/amdg.ffrz.hr\/?p=2742","title":{"rendered":"Eva \u2013 \u017eena"},"content":{"rendered":"\n

Na izvorima ljudskoga bi\u0107a (Post 2,18\u20134,2)<\/h3>\n\n\n\n
\"\"
The Fall of Man by Hendrik Goltzius <\/figcaption><\/figure><\/div>\n\n\n\n

Dvaput po\u010detak Svetog pisma\nisti\u010de da je Bog stvorio i blagoslovio \u010dovjeka, mu\u0161ko i \u017eensko (1,27s; 5,2). I\nprvo i peto poglavlje ponavlja da je \u010dovjek, mu\u0161ko i \u017eensko, slika Bo\u017eja. \u017divi\n\u010dovjek slika je Bo\u017eja, a ne neki mrtvi kip ili poganski idol. Ve\u0107 na po\u010detku\n\u010dovjek \u010duje sveti poziv: budi plodan i postani velik, donosi plod i rasti.\nPavao \u0107e pisati da \u010dovjek mora narasti do punine mjere Kristove (Ef 4,13). Sam\nGospodin i U\u010ditelj u presudnom \u010dasu govori izabranima da idu i rod donose, rod\nkoji \u0107e ostati pa da im Otac dadne \u0161to ga god zai\u0161tu u Isusovo ime (Iv 15,16).<\/p>\n\n\n\n

Pogledat \u0107emo iz bli\u017eega Evu. Kad\nSv. pismo neki lik stavlja na po\u010detak, onda \u017eeli da u njemu prepoznamo ne\u0161to od\ntemelja, po\u010detke vlastitoga bi\u0107a. Eva je odli\u010dan primjer malenosti jer je\nranjiva i ranjena, odli\u010dan je primjer zajedni\u0161tva jer je uz Adama i djecu,\nodli\u010dan je primjer obra\u0107enja jer nakon pada i tragedije kre\u0107e dalje.<\/p>\n\n\n\n

Evinu povijest znamo. Ponajprije,\nkao Bo\u017eje stvorenje dolazi pred Adama koji je odu\u0161evljeno prepoznaje kao svoju\ni najavljuje da \u0107e potpuno i trajno biti uz nju. Zatim, u idu\u0107em prizoru Eva,\nkao \u017ertva prijevare, kr\u0161i zabranu i zajedno s Adamom prima osudu zbog toga. U\nzadnjem dijelu, Eva je majka koja do\u017eivljava stra\u0161an sukob svoja prva dva sina,\nKajina i Abela, a potom na svijet donosi tre\u0107eg sina, imenom \u0160eta (4,25) i jo\u0161\ndruge sinove i k\u0107eri (5,4).<\/p>\n\n\n\n

Za Evu znamo da u biblijskom\nopisu dolazi kao odgovor na \u010dovjekovo dubinsko iskustvo samo\u0107e i ostavljenosti.\nBog potvr\u0111uje da tako nije dobro: \u201eNije dobro da \u010dovjek bude sam\u201c (2,18).\n\u010covjek, bez obzira bio on mu\u0161ko i \u017eensko, mo\u017ee do\u017eivjeti gorku egzistencijalnu,\n\u017eivotnu usamljenost.<\/p>\n\n\n\n

Biblija slikovito opisuje. Bog\n\u010dovjeku daje razne stvorove, ali nijedan ne odgovara njegovoj potrazi. Eva\ndonosi u biblijsku definiciju ljudske osobe upotpunjenje, ono \u0161to odgovara, ono\n\u0161to se podudara. \u010covjek tra\u017ei i nalazi nekoga tko \u0107e do\u0107i pred njega, tko \u0107e mu\nizi\u0107i ususret. Me\u0111usobna pripadnost i ljudsko zajedni\u0161tvo, zacrtano u slici\nBo\u017ejoj, Evinom se pojavom ostvaruje.<\/p>\n\n\n\n

Svojim postankom Eva podsje\u0107a na\nto da \u010dovjek ima svoj unutarnji \u017eivot, svoj osje\u0107aje i duhovno do\u017eivljavanje.\nZa razliku od Adama koji je stvoren od zemlje, Eva je izdanak \u017eivog ljudskog\nmaterijala, \u010dovjekove nutrine. Ljudsko bi\u0107e nije tek ne\u0161to satkano od praha\nzemaljskog nego i od rebra koje je blizu srca. Rebro, osim \u0161to je dragocjeno\njer se nalazi odmah uza sredi\u0161te, tako\u0111er je va\u017ean dio kostura, kost, dovoljno\nsna\u017ena i otporna da \u0161titi, to je \u0161tit koji \u010duva srce. Kost u biblijskom\nizvorniku ozna\u010dava snagu, mo\u0107.<\/p>\n\n\n\n

Evu naj\u010de\u0161\u0107e spominju u optu\u017ebi\nda je uzela plod sa stabla u sredini vrta usprkos zabrani. To je optu\u017eba koju\n\u010dovjek izri\u010de od po\u010detka, doslovce od Adama. Ali pogledajmo izbliza neke va\u017ene\nokolnosti.<\/p>\n\n\n\n

Eva je malo prije, na zavr\u0161etku\n2. poglavlja, progla\u0161ena ljubljenom odabranicom. Pogled bli\u017enjega u njoj\notkriva kost i meso, samu sr\u017e ljudskog bi\u0107a. Razli\u010dite osobe \u010dine jednu\nzajednicu, jedno su. Me\u0111utim, neposredno nakon \u0161to je izre\u010deno da \u0107e mu\u017e\nprionuti uz nju i biti s njom, odmah u idu\u0107em prizoru, njega nema. Eva ostaje\nsama s napasnikom-zmijom. U presudnom razgovoru koji se odvija, Eva ne nalazi\npomo\u0107i koja bi joj odgovarala. Ovdje ponovno odzvanja ostavljenost ljudskog bi\u0107a\nkoja je ve\u0107 prije bila nazna\u010dena.<\/p>\n\n\n\n

U razgovoru sa zmijom Eva\npokazuje isprva svoju hrabrost. Ne izbjegava odgovor, ne poku\u0161ava se prikriti,\nnego hrabro odvra\u0107a na lukav upit i ne da se zbuniti: \u201ePlodove sa stabla u vrtu\nsmijemo jesti\u201c. Precizna nadopuna o Bo\u017ejem upozorenju koje vrijedi \u201esamo za\nplod stabla \u0161to je nasred vrta\u201c pokazuje da Eva dobro slu\u0161a i pamti. Zabranu,\nnaime, koja \u010dovjeka treba \u010duvati od smrti primio je od Boga Adam jo\u0161 prije nego\n\u0161to je Eva do\u0161la pred njega.<\/p>\n\n\n\n

\u017dalosni rezultat neposluha\npoznajemo. Otvorile su im se, dodu\u0161e, o\u010di, ali toliko da upoznaju svoju\ngolotinju, neza\u0161ti\u0107enost, slabost. Po\u010dinje skrivanje i bijeg koji traje do\ndanas. Potreban je izravan susret s Bogom koji \u0107e ra\u0161\u010distiti ra\u010dune.<\/p>\n\n\n\n

Eva je prozvana majkom svih \u017eivih\n(4,20). Ta nije li svim \u017eivim ljudima blisko ovakvo iskustvo? Nakon\nprevarenosti i slabosti, Bog poklanja novu mogu\u0107nost. Nakon pada, Gospodin\ndariva novo ustajanje. Eva postaje dionicom i nositeljicom praevan\u0111elja: njezin\n\u0107e rod satirati glavu staroj zmiji.<\/p>\n\n\n\n

Eva postaje simbol. Unato\u010d muci\nkroz koju je pro\u0161la, ne okre\u0107e Bogu le\u0111a. Kad je rodila sina prvoro\u0111enca\nprepoznaje da je Bog na djelu. Stekla je, veli, sina pomo\u0107u Jahve (4,1).<\/p>\n\n\n\n

Neopisivo je \u0161to se moglo zbivati\nu du\u0161i majke kad se Kajin dao zarobiti i voditi zavi\u0161\u0107u i kad je napao brata.\nNe mo\u017ee majka stati na stranu jednoga, protiv drugoga. Ona se samo mo\u017ee gu\u0161iti\nu prevelikoj boli i nemo\u0107i.<\/p>\n\n\n\n

Nije odustala od svog \u017eivota\nzatvoriv\u0161i se u sebe i svoju depresiju. \u0160tovi\u0161e, usprkos mukama ra\u0111anja, donosi\nna svijet novi \u017eivot. U tre\u0107em sinu, \u0160etu, opet prepoznaje osobit Bo\u017eji dar:\n\u201eBog mi dade drugo dijete mjesto Abela, koga ubi Kajin.\u201c (4,25).<\/p>\n\n\n\n

Najvi\u0161e nas nakon svega mo\u017ee zadiviti \u0161to Eva nijednom rije\u010dju ne iznosi optu\u017ebe i ne pokazuje nikakvu gor\u010dinu. Nije ogor\u010dena na sebe zbog svoje slabosti. Nema ni rije\u010di optu\u017ebe za mu\u017ea koji je bio odu\u0161evljeno obe\u0107ao svoju ljubav, a odmah potom u presudnom trenutku susreta sa zmijom jednostavno izostao. Nije ju ni pred Bogom uzeo u za\u0161titu. Razumjeli bismo kad bi u Svetom pismu bilo Evinih te\u0161kih rije\u010di protiv sina Kajina. Ali nema ih. Imali bismo, napokon, razumijevanja i za optu\u017eivanje upu\u0107eno Bogu koji ih je uhvatio u prekr\u0161aju i nije im progledao kroz prste, nije se pravio kao da je sve u redu, nego ih je istjerao iz vrta i tako je, davno prije Egipta i Babilona zapo\u010delo prvo biblijsko progonstvo. Ali Eva ni Bogu ni\u0161ta ne predbacuje. Njezin novi \u017eivot ve\u0107 je zapo\u010deo. Ona je majka \u017eivih ljudi: majka svih koji su iz svoje slabo\u0107e podignuti.<\/p>\n\n\n\n

Niko Bili\u0107, SJ<\/p>\n\n\n\n

19.10.2007., ispravljeno 29.05.2009. \n2. izd. 23. 1. 2020.<\/pre>\n","protected":false},"excerpt":{"rendered":"
Na izvorima ljudskoga bi\u0107a (Post 2,18\u20134,2) Dvaput po\u010detak Svetog pisma isti\u010de da je Bog stvorio i blagoslovio \u010dovjeka, mu\u0161ko i \u017eensko (1,27s; 5,2). I prvo i peto poglavlje ponavlja da je \u010dovjek, mu\u0161ko i \u017eensko, slika Bo\u017eja. \u017divi \u010dovjek slika je Bo\u017eja, a ne neki mrtvi kip ili poganski idol. Ve\u0107 na po\u010detku \u010dovjek \u010duje […]<\/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-2742","post","type-post","status-publish","format-standard","hentry","category-cjelozivotno-ucenje","category-nastava"],"yoast_head":"\nEva \u2013 \u017eena - 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=2742\" \/>\n<meta property=\"og:locale\" content=\"hr_HR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Eva \u2013 \u017eena - Ad maiorem Dei gloriam\" \/>\n<meta property=\"og:description\" content=\"Na izvorima ljudskoga bi\u0107a (Post 2,18\u20134,2) Dvaput po\u010detak Svetog pisma isti\u010de da je Bog stvorio i blagoslovio \u010dovjeka, mu\u0161ko i \u017eensko (1,27s; 5,2). I prvo i peto poglavlje ponavlja da je \u010dovjek, mu\u0161ko i \u017eensko, slika Bo\u017eja. \u017divi \u010dovjek slika je Bo\u017eja, a ne neki mrtvi kip ili poganski idol. 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I prvo i peto poglavlje ponavlja da je \u010dovjek, mu\u0161ko i \u017eensko, slika Bo\u017eja. \u017divi \u010dovjek slika je Bo\u017eja, a ne neki mrtvi kip ili poganski idol. 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