Prv\u00e9 \u010d\u00edtanie: Gn 2,7-9;3,1-7<\/p>\n
Boh dal \u010dloveku dar \u017eivota. \u010clovek je Bo\u017e\u00edm umeleck\u00fdm dielom o\u017eiven\u00e9 Bo\u017e\u00edm dychom. To v\u0161ak nebol jedin\u00fd d\u00f4kaz Bo\u017eej \u0161tedrosti: Boh usadil \u010dloveka v z\u00e1hrade Eden (\u201czahrada\u201d – pr\u00edslu\u0161n\u00e9 gr\u00e9c. slovo paradeisos<\/em> i slovensk\u00fd v\u00fdraz raj<\/em> z (pa)ra<\/strong>(da)j<\/strong> je perzk\u00e9ho p\u00f4vodu a znamen\u00e1 \u201ekr\u00e1\u013eovsk\u00e1 z\u00e1hrada\/ ohraden\u00fd park\u201d; Eden znamen\u00e1 v\u00a0hebr. \u201epote\u0161enie, rozko\u0161\u201c). Po\u010detn\u00e9 stromy pekn\u00e9 na poh\u013ead a s chutn\u00fdmi plodmi zv\u00fdraz\u0148uj\u00fa rozmanitos\u0165 a kr\u00e1su darov. P\u00e1n Boh d\u00e1va \u010dloveku dobr\u00e9 veci. Had, nepriate\u013e \u010dloveka hovor\u00ed prv\u00fd v\u00a0P\u00edsme teologicky, toti\u017e hovor\u00ed o\u00a0Bohu a\u00a0predklad\u00e1 \u017eene \u00faplne odli\u0161n\u00fd obraz Boha: Boh je ten, ktor\u00fd iba zakazuje, ba dokonca \u010dloveka \u017eiarlivo pripravuje o v\u0161etko (Gn 3,1.5). Nepriate\u013e \u010dloveka polopravdami a spochyb\u0148ovan\u00edm Bo\u017e\u00edch po\u010detn\u00fdch mo\u017enost\u00ed a\u00a0jedin\u00e9ho z\u00e1kazu (2,16b-17) s\u013eubuje \u017eene pln\u0161\u00ed \u017eivot dosiahnute\u013en\u00fd jeden\u00edm plodu zo stromu poznania dobra i zla: plod symbolizuje Z\u00e1kon a\u00a0jeho jedenie vyjadruje mor\u00e1lnu samostatnos\u0165 ur\u010duj\u00facu \u201cdobr\u00e9 a zl\u00e9\u201d nez\u00e1visle od Boha (porov. \u017d 19,8-10). I\u0161lo tu o\u00a0ot\u00e1zku m\u00fadrosti a pravdy. Obaja \u013eudia jedli z plodu stromu a\u00a0spoznali, \u017ee s\u00fa nah\u00ed: nahota tu symbolizuje zranite\u013enos\u0165, stratu d\u00f4stojnosti a neschopnos\u0165 pr\u00edstupi\u0165 k\u00a0Bohu, preto ju zakr\u00fdvaj\u00fa pomerne \u0161irok\u00fdmi figov\u00fdmi listami. Dan\u00e1 sta\u0165 n\u00e1zorne pon\u00faka zrod a d\u00f4sledky exempl\u00e1rneho prvotn\u00e9ho hriechu: poku\u0161enie \u2013 v\u00e1hanie \u2013 konanie \u2013 hanba a\u00a0strach a nesk\u00f4r v dial\u00f3gu post\u00e1v s\u00a0Bohom sa dostav\u00ed aj zva\u013eovanie viny na druh\u00fdch.<\/p>\n Druh\u00e9 \u010d\u00edtanie Rim 5,12-19<\/p>\n Toto \u010d\u00edtanie (5,12-19) poskytuje biblick\u00fd z\u00e1klad teol\u00f3gie o dedi\u010dnom hriechu a vyjadruje univerz\u00e1lny dosah Je\u017ei\u0161ovho sp\u00e1sneho konania pre \u013eud\u00ed. Pavol porovn\u00e1va Adama a Krista: ide tu o s\u00fahrnn\u00fd poh\u013ead na dejiny sp\u00e1sy. Kristus a\u00a0jeho poslu\u0161nos\u0165 je protil\u00e1tkou na hriech, priestupok, previnenie a neposlu\u0161nos\u0165 Adama (zo 4 slov preva\u017euj\u00fa slov\u00e1 \u201ehriech\u201c a\u00a0\u201ezhre\u0161i\u0165\u201c). Je\u017ei\u0161 Kristus je nov\u00fdm Adamom a dokonal\u00fdm Bo\u017e\u00edm obrazom. Adam nepo\u010d\u00faval Boha – Kristus bol poslu\u0161n\u00fd. Cez Adama pri\u0161iel na svet hriech, ods\u00fadenie a smr\u0165 \u2013 cez Krista milos\u0165, dar ospravedlnenia a\u00a0nov\u00e9ho \u017eivota. Jeden jedin\u00fd skutok, Adama alebo Krista, maj\u00fa epoch\u00e1lny v\u00fdznam: ur\u010duj\u00fa osud cel\u00e9ho mno\u017estva \u013eud\u00ed. Patr\u00edme bu\u010f Adamovi a tak podliehame hriechu a\u00a0smrti alebo patr\u00edme Kristovi a sme \u201cpod vl\u00e1dou\u201d bezpe\u010dia, pokoja a radosti. \u010ciny Adama a Krista maj\u00fa v\u0161eobecn\u00fd charakter ale nemaj\u00fa rovnak\u00fa moc: Kristov skutok presahuje a pohlcuje Adamovu vzburu a m\u00e1 moc odstr\u00e1ni\u0165 jej n\u00e1sledky. Apo\u0161tol najprv p\u00ed\u0161e, \u017ee sa nedaj\u00fa porovna\u0165 hriech a milos\u0165 (v. 15-17) a\u00a0n\u00e1sledne v\u0161ak rob\u00ed porovnanie (18-19), aby zd\u00f4raznil protiklad! Pavol viackr\u00e1t porovn\u00e1va Adama a Krista, aby vyzdvihol ako sila milosti prevy\u0161uje\u00a0 d\u00f4sledky neposlu\u0161nosti: Boh ukazuje \u013eu\u010fom svoju \u0161tedros\u0165 t\u00fdm, \u017ee \u013eudom, ktor\u00ed prepadli smrti ude\u013euje o to hojnej\u0161iu milos\u0165, ktor\u00e1 nie je len uzdraven\u00edm z hriechu a obnoven\u00edm p\u00f4vodn\u00e9ho stavu, ale je \u201coce\u00e1nom\u201d nov\u00e9ho ve\u010dn\u00e9ho \u017eivota (v. 20-21).<\/p>\n Evanjelium Mt 4,1-11 \u201eJe\u017ei\u0161 podvolen\u00fd Otcovi sa nepodvolil Zl\u00e9mu\u201c<\/p>\n \u00daryvok obsahuje apokalyptick\u00e9 videnia vpraven\u00e9 do sc\u00e9ny historick\u00e9ho pobytu Je\u017ei\u0161a v judskej\u00a0p\u00fa\u0161ti. Diabol pok\u00fa\u0161a Je\u017ei\u0161a graduj\u00facim sp\u00f4sobom najsk\u00f4r na p\u00fa\u0161ti, potom ho pren\u00e1\u0161a do sv\u00e4t\u00e9ho mesta a\u00a0nakoniec ho vynesie na nadpozemsk\u00fd vrch a\u00a0uk\u00e1\u017ee mu cel\u00fd svet. Poku\u0161enie sa deje hne\u010f po tom, ako Otec pri krste ozna\u010dil Je\u017ei\u0161a za Bo\u017eieho Syna (3,17). Je\u017ei\u0161 v poku\u0161eniach zak\u00fa\u0161a, \u010do v\u00a0p\u00fa\u0161ti zak\u00fa\u0161al \u013eud Izrael, ktor\u00fd b\u00fdva ozna\u010dovan\u00fd tie\u017e za Bo\u017eieho syna (Ex 4,22; Oz 11,1). Poku\u0161enia z\u00e1rove\u0148 anticipuj\u00fa, \u010do Je\u017ei\u0161 zak\u00fasi po\u010das verejn\u00e9ho p\u00f4sobenia. Duch Sv\u00e4t\u00fd ho po krste priviedol na p\u00fa\u0161\u0165 a z\u00e1zra\u010dne ho posil\u0148oval po\u010das p\u00f4stu, na konci ktor\u00e9ho vyhladol. A\u00a0pr\u00e1ve oslaben\u00e9ho a\u00a0\u00faplne vyhladovan\u00e9ho ho chce poku\u0161ite\u013e zlomi\u0165, ke\u010f sa m\u00e1 nas\u00fdti\u0165 chlebmi premenen\u00fdmi z kame\u0148ov. Diabol sa slovami \u201eak si Bo\u017e\u00ed Syn\u201c pok\u00fa\u0161a opakovane spochybni\u0165 Je\u017ei\u0161ovu oddanos\u0165 a\u00a0d\u00f4veru vo\u010di Otcovi, ktor\u00e1 je jadrom jeho synovstva. Je\u017ei\u0161 nezneu\u017eije ani raz t\u00fato d\u00f4veru! Odmieta hra\u0165 rolu ekonomick\u00e9ho, \u010di soci\u00e1lneho Mesi\u00e1\u0161a pri premenen\u00ed kame\u0148ov na chleby. \u017dije z \u00fapln\u00e9ho podvolenia sa Bo\u017eiemu slovu, ke\u010f zacituje Dt 8,3. V druhom poku\u0161en\u00ed na vrchole chr\u00e1mu zacituje \u00fa\u010delovo P\u00edsmo u\u017e aj diabol, konkr\u00e9tne \u017d 91,11-12 a\u00a0chce n\u00edm nalomi\u0165 Je\u017ei\u0161ovu d\u00f4veru v Otca. Je\u017ei\u0161 m\u00e1 urobi\u0165 tr\u00fafal\u00e9 divadlo falo\u0161nej d\u00f4very, ke\u010f m\u00e1 sko\u010di\u0165 dolu z vrcholu chr\u00e1mu. Opravdiv\u00e1 d\u00f4vera nesie v sebe poslu\u0161nos\u0165, ktor\u00e1 nikdy Boha nesil\u00ed do z\u00e1zrakov, ako to robia nesk\u00f4r farizeji a\u00a0z\u00e1konn\u00edci \u017eiadaj\u00faci znamenia a\u00a0dnes k\u00a0tomu tla\u010d\u00ed Boha aj jednostrann\u00e9 \u201eevanjelium prosperity\u201c. Je\u017ei\u0161 odmietol rolu divotvorn\u00e9ho Mesi\u00e1\u0161a a miesto toho korektne vyklad\u00e1 P\u00edsmo P\u00edsmom (Dt 6,16). V tre\u0165om vrcholnom poku\u0161en\u00ed na vrchu kozmickej hory uk\u00e1\u017ee odrazu diabol Je\u017ei\u0161ovi v\u0161etky kr\u00e1\u013eovstv\u00e1 sveta, podobne ako Boh uk\u00e1zal Moj\u017ei\u0161ovi na vrchu Nebo zasn\u00faben\u00fa zem. Poku\u0161enia pr\u00e1ve tu dosahuj\u00fa vrchol hr\u00f4zy. Diabol tu simuluje Boha, u\u017e otcovia ho volali Bo\u017eou opicou. Je\u017ei\u0161 ho odvrhne pr\u00edkazom monoteizmu (Dt 6,13) a\u00a0ned\u00e1 sa zvies\u0165 z cesty jednoty s Otcom. Zl\u00e9ho ducha zrazu nahradia dobr\u00ed duchovia – anjeli a vrch poku\u0161enia sa st\u00e1va rajsk\u00fdm vrchom. \u00a0Je\u017ei\u0161 n\u00e1s u\u010d\u00ed pr\u00edkladom v boji s diablom \u00fa\u010dinne s\u00a0n\u00edm bojova\u0165 aj za pomoci k\u013e\u00fa\u010dov\u00fdch v\u00fdrokov P\u00edsma a\u00a0vr\u00fdva n\u00e1m do srdca pravdu, \u017ee prav\u00e9 synovstvo nespo\u010d\u00edva v mimoriadnych divoch, \u010di daroch Boha pre n\u00e1s, ale v\u00a0d\u00f4vere k\u00a0Bohu, v poznan\u00ed jeho v\u00f4le zachytenej v P\u00edsme a\u00a0v jej konan\u00ed.<\/p>\n","protected":false},"excerpt":{"rendered":" Prv\u00e9 \u010d\u00edtanie: Gn 2,7-9;3,1-7 Boh dal \u010dloveku dar \u017eivota. \u010clovek je Bo\u017e\u00edm umeleck\u00fdm dielom o\u017eiven\u00e9 Bo\u017e\u00edm dychom. To v\u0161ak nebol jedin\u00fd d\u00f4kaz Bo\u017eej \u0161tedrosti: Boh usadil \u010dloveka v z\u00e1hrade Eden…<\/p>\n","protected":false},"author":5,"featured_media":1463,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"inline_featured_image":false,"footnotes":""},"categories":[30],"tags":[],"class_list":{"0":"post-1461","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-liturgicke-komentare"},"_links":{"self":[{"href":"https:\/\/kbd.sk\/index.php\/wp-json\/wp\/v2\/posts\/1461","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/kbd.sk\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/kbd.sk\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/kbd.sk\/index.php\/wp-json\/wp\/v2\/users\/5"}],"replies":[{"embeddable":true,"href":"https:\/\/kbd.sk\/index.php\/wp-json\/wp\/v2\/comments?post=1461"}],"version-history":[{"count":1,"href":"https:\/\/kbd.sk\/index.php\/wp-json\/wp\/v2\/posts\/1461\/revisions"}],"predecessor-version":[{"id":4271,"href":"https:\/\/kbd.sk\/index.php\/wp-json\/wp\/v2\/posts\/1461\/revisions\/4271"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/kbd.sk\/index.php\/wp-json\/wp\/v2\/media\/1463"}],"wp:attachment":[{"href":"https:\/\/kbd.sk\/index.php\/wp-json\/wp\/v2\/media?parent=1461"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kbd.sk\/index.php\/wp-json\/wp\/v2\/categories?post=1461"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kbd.sk\/index.php\/wp-json\/wp\/v2\/tags?post=1461"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}