{"id":8907,"date":"2001-05-07T19:50:06","date_gmt":"2001-05-07T17:50:06","guid":{"rendered":"https:\/\/theologie.whp.uzh.ch\/apps\/gpi\/?p=8907"},"modified":"2025-04-11T09:41:31","modified_gmt":"2025-04-11T07:41:31","slug":"genezis-11-24a","status":"publish","type":"post","link":"https:\/\/www.theologie.uzh.ch\/apps\/gpi\/genezis-11-24a\/","title":{"rendered":"Genezis 1,1-2,4a"},"content":{"rendered":"

 <\/p>\n\n\n\n
G\u00f6ttinger Predigten im Internet
\nhg. von Ulrich Nembach und Johannes Neukirch <\/span><\/a><\/b>
\nJubilate, 6.5.2001<\/span><\/b>
\n<\/span><\/b>Genezis 1,1-2,4a, Christoph M\u00fcller<\/span><\/b>
\n<\/span><\/b>\u00dcbersetzung:\u00a0Emilia Kmecova<\/span><\/b><\/span><\/p>\n
\n

Genezis 1,1-2,4a
\n<\/span>
\nVych\u00e1dzam z toho, \u009ee bude pre\u00e8\u00edtan\u00fd cel\u00fd text (nie je pr\u00edli\u009a dlh\u00fd a ne\u00e8\u00edta sa \u009da\u009eko a pri tom je p\u00f4sobivo rytmick\u00fd a poetick\u00fd,) a \u009ee ned\u00f4jde ku svojvo\u00ben\u00e9mu kr\u00e1teniu a vyberaniu z textu.<\/span><\/p>\n

Mil\u00e9 sestry, mil\u00ed bratia,<\/span><\/p>\n

Die\u009da sa prebudilo vy\u00beakan\u00e9 desiv\u00fdmi snami.
\n<\/span>
\nJe sam\u00e9 vo svojej izbe obklopen\u00e9 no\u00e8nou temnotou,
\n<\/span>
\nvydan\u00e9 na milos\u009d a nemilos\u009d nejasn\u00e9mu strachu.
\n<\/span>
\nD\u00f4vern\u00e9 obrysy (kont\u00fary) skuto\u00e8nosti s\u00fa rozmazan\u00e9,
\n<\/span>
\nneist\u00e9,
\n<\/span>
\nv tme.
\n<\/span>
\nChaos chce vnikn\u00fa\u009d dnu.<\/span><\/p>\n

Die\u009da vol\u00e1 na svoju matku, na svojho otca.
\n<\/span>
\nKe\u00ef prich\u00e1dzaj\u00fa,
\n<\/span>
\ndie\u009da vezm\u00fa na ramen\u00e1 a hovoria:
\n<\/span>
\n\u0084Som pri tebe, nemaj strach, v\u009aetko bude v poriadku.“
\n<\/span>
\n\u00c8o rob\u00ed vtedy matka?
\n<\/span>
\n\u00c8o rob\u00ed otec?
\n<\/span>
\nBude skuto\u00e8ne v\u009aetko v poriadku?
\n<\/span>
\nAlebo bude, ako to vyjadril P.L.Berger vo svojej p\u00f4sobivej knihe
\n<\/span>
\n\u0084Po stop\u00e1ch anjela,“ die\u009da oklaman\u00e9?<\/span><\/p>\n

Kto u\u009e upokojoval na\u00beakan\u00e9 die\u009da,
\n<\/span>
\nalebo kto s\u00e1m (a nie len ako die\u009da) bol upokojen\u00fd, c\u00edti:
\n<\/span>
\nnie je to klamstvo.
\n<\/span>
\nKe\u00ef bl\u00edzkos\u009d druh\u00e9ho \u00e8loveka bude zrete\u00ben\u00e1,
\n<\/span>
\nke\u00ef vid\u00edm jeho tv\u00e1r obr\u00e1ten\u00fa ku mne,
\n<\/span>
\nke\u00ef mi tento \u00e8lovek povie:
\n<\/span>
\n\u0084Som pri tebe, nemaj strach, v\u009aetko bude v poriadku,“
\n<\/span>
\nto nie je \u009eiadna lo\u009e,
\n<\/span>
\nje to n\u00e1dej, ktor\u00e1 je teraz skuto\u00e8nos\u009dou.
\n<\/span>
\nTma u\u009e viac nem\u00e1 moc,
\n<\/span>
\nstrach u\u009e viac neub\u00edja.
\n<\/span>
\nS\u00edce,
\n<\/span>
\nnie je to tak, \u009ee to, \u00e8o ma ohrozovalo, u\u009e viac neexistuje.
\n<\/span>
\nStrach \u00faplne nevyhasol,
\n<\/span>
\npotrebujem c\u00edti\u009d bl\u00edzkos\u009d,
\n<\/span>
\nsom odk\u00e1zan\u00fd na upokojuj\u00facu podporu, ktor\u00e1 ma chr\u00e1ni a obj\u00edma
\n<\/span>
\nako tepl\u00fd pl\u00e1\u009a\u009d.<\/span><\/p>\n

To je z\u00e1kladn\u00e9 po\u009eehn\u00e1vaj\u00face gesto (pohyb),
\n<\/span>
\naj ke\u00ef si ho ako tak\u00e9 neuvedomujeme.
\n<\/span>
\n\u00datecha, ktor\u00fa otec alebo matka d\u00e1va die\u009da\u009du,
\n<\/span>
\npodpora, z ktorej u\u009e aj ako dospel\u00fd st\u00e1le \u009eijem,
\n<\/span>
\nsk\u00fasenos\u009d nebezpe\u00e8enstva \u00faplne neprem\u00f4\u009eu a
\n<\/span>
\nstrachom ubit\u00ed nebud\u00fa,
\n<\/span>
\nukazuj\u00fa n\u00e1hodnos\u009d situ\u00e1cie.
\n<\/span>
\nTo je teraz tak:
\n<\/span>
\nTeraz nem\u00f4\u009ee tma v\u009aetko pohlti\u009d –
\n<\/span>
\na ke\u00ef to tak je:
\n<\/span>
\nneukazuje to na n\u00e1dej
\n<\/span>
\na ned\u00e1va to pocit reality,
\n<\/span>
\nktor\u00e1 pevne dr\u009e\u00ed a nesie?
\n<\/span>
\nNem\u00f4\u009ee t\u00e1to sk\u00fasenos\u009d a t\u00e1to n\u00e1dej pom\u00f4c\u009d k prekro\u00e8eniu
\n<\/span>
\ntmy a k mo\u009enosti pretrpie\u009d ju?<\/span><\/p>\n

Temnota nie je pr\u00e1zdna klamliv\u00e1 predstava.
\n<\/span>
\nDie\u009da, ktor\u00e9 sa prebud\u00ed z \u009da\u009ek\u00fdch snov,
\n<\/span>
\nsi ju nevymyslelo.
\n<\/span>
\nStra\u009aidlo alebo duch, ktor\u00fd sa prekvapuj\u00faco vkradol do izby,
\n<\/span>
\ns\u00fa postavy, ktor\u00e9 vytvorila fant\u00e1zia,
\n<\/span>
\nale nie s\u00fa to vidiny (preludy).
\n<\/span>
\nDie\u009da ne\u009eije slepo,
\n<\/span>
\npozoruje, vn\u00edma pravdivo.
\n<\/span>
\nVie o vojn\u00e1ch a pusto\u009aeniach,
\n<\/span>
\nm\u00e1 kamar\u00e1ta, ktor\u00fd bol na \u009eivotu nebezpe\u00e8nej ulici zranen\u00fd.
\n<\/span>
\nVidel obrazy olejom zne\u00e8isten\u00fdch vodn\u00fdch vt\u00e1kov, ktor\u00ed ka\u009edoro\u00e8ne
\n<\/span>
\nprich\u00e1dzaj\u00fa.
\n<\/span>
\nPo\u00e8ul pr\u00edbehy, ktor\u00fdm mnohokr\u00e1t nerozumel,
\n<\/span>
\nale z ktor\u00fdch celkom isto c\u00edtil:
\n<\/span>
\nto je zl\u00e9, znepokojuj\u00face, nebezpe\u00e8n\u00e9.<\/span><\/p>\n

Dospel\u00ed rozv\u00edjaj\u00fa sp\u00f4sby, aby menej vn\u00edmali, menej videli, menej c\u00edtili
\n<\/span>
\naby sa \u00e8\u00edm menej museli b\u00e1\u009d.
\n<\/span>
\nAle pancier citlivosti sa \u00e8astokr\u00e1t zlom\u00ed,
\n<\/span>
\nke\u00ef mi sami sme vystra\u009aen\u00ed alebo stretneme:
\n<\/span>
\ncez \u00farazy, choroby alebo vle\u00e8\u00facu sa stiesnenos\u009d, pocit ochromenosti,
\n<\/span>
\nktor\u00e9ho \u00falohou je , aby sme sa neprebudili.<\/span><\/p>\n

Tak\u00e1to nebezpe\u00e8n\u00fa sk\u00fasenos\u009d dost\u00e1va postava v obrazoch a pr\u00edbehoch.
\n<\/span>
\nPrastar\u00e9 s\u00fa obrazy, na ktor\u00e9 je mo\u009en\u00e9 narazi\u009d napr\u00edklad v \u008ealmoch:<\/span><\/p>\n

\u0084Obk\u00be\u00fa\u00e8ilo ma mnoho juncov
\n<\/span>
\na mocn\u00e9 b\u00fdky z B\u00e1\u009aanu ma obklopili.
\n<\/span>
\nOtv\u00e1raj\u00fa si na m\u00f2a \u00fasta ako drav\u00fd a rev\u00faci lev.“
\n<\/span>
\n(\u008ealm 22,13)
\n<\/span>
\nAlebo:
\n<\/span>
\n\u0084Zachr\u00e1\u00f2 ma Bo\u009ee, lebo mi vody dosiahli a\u009e po hrdlo,
\n<\/span>
\nzaviazol som v hlbokom bahne, v ktorom niet sa kde postavi\u009d.“
\n<\/span>
\n(\u008ealm 69,2)<\/span><\/p>\n

Tie\u009e v rozpr\u00e1van\u00ed o stvoren\u00ed sveta
\n<\/span>
\nje t\u00e1to sk\u00fasenos\u009d, vyjadren\u00e1 v p\u00f4sobivom obraze:
\n<\/span>
\nv obraze hrozn\u00e9ho chaosu,
\n<\/span>
\nv pr\u00edvale zm\u00e4tku- beztv\u00e1rnosti a pustatiny,
\n<\/span>
\nje sk\u00fasenos\u009dou temnoty.<\/span><\/p>\n

Proti nej bude postaven\u00e9 svetlo.
\n<\/span>
\nT\u00fdm tma nebude popret\u00e1 ani zatla\u00e8en\u00e1 do \u00fazadia,
\n<\/span>
\ntak ako ani zm\u00e4tok nebude ignorovan\u00fd.
\n<\/span>
\nAle tma nie je viac v\u009aemocn\u00e1.
\n<\/span>
\nNie je tu u\u009e iba tma, s\u00fa ur\u00e8en\u00e9 jej hranice.
\n<\/span>
\n\u0084Boh povedal:
\n<\/span>
\nBu\u00ef svetlo a bolo svetlo.
\n<\/span>
\nBoh videl, \u009ee svetlo bolo dobr\u00e9.
\n<\/span>
\nBoh oddelil svetlo od tmy.
\n<\/span>
\na Boh pomenoval svetlo d\u00f2om a tmu pomenoval nocou.<\/span><\/p>\n

Proti tot\u00e1lnej neistote,
\n<\/span>
\nstoj\u00ed sk\u00fasenos\u009d svetla, ktor\u00e1 usporad\u00fava,
\n<\/span>
\nje silou, ktor\u00e1 obmedzuje.
\n<\/span>
\nUkazuje sa, \u009ee svetlo je dobr\u00e9,
\n<\/span>
\npekn\u00e9.<\/span><\/p>\n

\u00cfalej sa hovor\u00ed,
\n<\/span>
\nv z\u00e1kladn\u00fdch obrazoch \u009eivota a \u009eiv\u00fdch,
\n<\/span>
\no tom, \u00e8o \u009eivot zohrieva a d\u00e1va mu rytmus,
\n<\/span>
\no rozli\u009aovaniach, ktor\u00e9 umo\u009e\u00f2uj\u00fa a chr\u00e1nia \u009eivot,
\n<\/span>
\no r\u00f4znorod\u00fdch rastlin\u00e1ch a plodoch,
\n<\/span>
\no vzniku a obnovovan\u00ed a zanikan\u00ed.
\n<\/span>
\nA hovor\u00ed sa tie\u009e o rozmanit\u00fdch zvierat\u00e1ch,
\n<\/span>
\no vt\u00e1koch, o vodn\u00fdch zvierat\u00e1ch, o suchozemsk\u00fdch zvierat\u00e1ch.
\n<\/span>
\nNapokon aj o \u00e8loveku.
\n<\/span>
\nNie o mu\u009eovi,
\n<\/span>
\nale o \u00beudstve, o \u00beudskom byt\u00ed.
\n<\/span>
\nO po\u00e8iatku vz\u009dahov
\n<\/span>
\nmedzi mu\u009emi a \u009eenami,
\n<\/span>
\nbez toho, aby rozdiely boli viazan\u00e9 na niektor\u00e9 vlastnosti.
\n<\/span>
\nTu sa potom hovor\u00ed:“Bolo to ve\u00bemi dobr\u00e9.“
\n<\/span>
\nSpolo\u00e8ensk\u00e9 pomery (vz\u009dahy): Nadradenos\u009d a podriadenos\u009d, nespadaj\u00fa pod to
\n<\/span>
\n\u0084ve\u00bemi dobr\u00e9“.
\n<\/span>
\nOni s\u00fa, tak sa nesk\u00f4r hovor\u00ed,
\n<\/span>
\no\u00e8ividn\u00fdm pr\u00edznakom o trhline v stvoren\u00ed.
\n<\/span>
\nmohutn\u00fd v\u00fdraz, stv\u00e1rnenie toho, \u00e8o biblick\u00fd text ozna\u00e8uje ako kliatbu.
\n<\/span>
\nSign\u00e1l pre to, \u009ee“\u00e8lovek je vlastne slab\u00fdm miestom stvorenia.<\/span><\/p>\n

To“ve\u00bemi dobr\u00e9“, d\u00f4stojnos\u009d bytia \u00e8loveka ukazuje sa napriek tejto trhline
\n<\/span>
\na n\u00e1silnosti v tom,
\n<\/span>
\n\u009ee toto bytie \u00e8loveka, stav vz\u009dahov od po\u00e8iatku,
\n<\/span>
\nm\u00f4\u009ee prevzia\u009d na seba Bo\u009eiu \u00falohu:
\n<\/span>
\nby\u009d pozemsk\u00fdmi reprezentantmi, z\u00e1stupcami toho bo\u009eieho na zemi.
\n<\/span>
\n\u0084Na obraz Bo\u009e\u00ed, jemu podobn\u00ed.“
\n<\/span>
\nV Egypte n\u00edm bol len kr\u00e1\u00be.
\n<\/span>
\nV pr\u00edbehu na za\u00e8iatku Biblie je t\u00e1to hodnos\u009d vlastn\u00e1 ka\u009ed\u00e9mu bytiu \u00e8loveka.
\n<\/span>
\n\u00bcudia s\u00fa na obraz Bo\u009e\u00ed v tom, \u009ee im patr\u00ed v\u00e1\u009enos\u009d a \u00faloha umo\u009e\u00f2ova\u009d a chr\u00e1ni\u009d \u009eivot,
\n<\/span>
\nnezmaz\u00e1va\u009d pre \u009eivot d\u00f4le\u009eit\u00e9 rozdiely,
\n<\/span>
\nto, \u00e8o ohrozuje \u009eivot, vyl\u00fa\u00e8i\u009d za jeho hranice.<\/span><\/p>\n

Biblick\u00e9 texty
\n<\/span>
\npotrebuj\u00fa pritom obraz sveta,
\n<\/span>
\nv ktorom pr\u00edroda m\u00f4\u009ee by\u009d pre \u00e8loveka najvy\u009a\u009a\u00edm nebezpe\u00e8enstvom:
\n<\/span>
\nhlbok\u00e9 bahno, divok\u00e9 zvierat\u00e1, tma, hlbo\u00e8ina (vody)-
\n<\/span>
\nsily pr\u00edrody, ktor\u00e9 sa mocne uk\u00e1zali.
\n<\/span>
\nA tak popisuje pr\u00edbeh o stvoren\u00ed \u00falohy \u00e8loveka nielen ako
\n<\/span>
\nspr\u00e1vcu a o\u009aetrovate\u00bea,
\n<\/span>
\nale \u00e8asto aj ako zasahovate\u00bea do pr\u00edrody ako podmanite\u00bea.
\n<\/span>
\nA \u00beudia m\u00f4\u009eu pre\u009ei\u009d len vtedy, ke\u00ef s\u00fa plodn\u00ed, ke\u00ef sa mno\u009eia,
\n<\/span>
\nke\u00ef sa rodia deti, ktor\u00e9 zais\u009duj\u00fa pre\u009eitie.<\/span><\/p>\n

Sk\u00fasenos\u009d sily pr\u00edrody,
\n<\/span>
\nsk\u00fasenos\u009d, \u009ee z\u00e1kony pr\u00edrody prin\u00e1\u009aaj\u00fa nebezpe\u00e8enstvo,
\n<\/span>
\nnie je n\u00e1m dnes europanom celkom cudzia.
\n<\/span>
\nAle najv\u00e4\u00e8\u009a\u00edm nebezpe\u00e8enstvom nie s\u00fa divok\u00e9 zvierat\u00e1 a naru\u009aenie
\n<\/span>
\nz\u00e1konov pr\u00edrody,
\n<\/span>
\nale pusto\u009aenie a po\u009akodenie,
\n<\/span>
\nktor\u00e9 je sp\u00f4soben\u00e9 sam\u00fdmi \u00beu\u00efmi.
\n<\/span>
\nNie viac tmav\u00e9 sily pr\u00edrody s\u00fa pre \u00e8loveka nepriate\u00beom,
\n<\/span>
\nove\u00bea viac s\u00fa \u00beudia nepriate\u00bemi pr\u00edrody
\n<\/span>
\na jej po\u009akodenie vrh\u00e1 \u00beudstvo sp\u00e4\u009d.
\n<\/span>
\nTo je teraz zaiste vyjadren\u00e9 ve\u00bemi v\u009aeobecne, znie to jako slep\u00fd osud.
\n<\/span>
\nTento dojem nie je n\u00e1hodn\u00fd. To, \u00e8o ohrozuje, sa stalo skuto\u00e8ne \u00e8\u00edmsi bez tv\u00e1re,
\n<\/span>
\nanonymn\u00e9, ako \u00faplne nedostupn\u00e1 moc.<\/span><\/p>\n

Ale olejom za\u009apinen\u00e9 vt\u00e1ky, o ktor\u00fdch sa die\u009da\u009du sn\u00edvalo, neza\u009apinil slep\u00fd osud.
\n<\/span>
\nBol to nedbanlivo obsluhovan\u00fd tanker, nedosta\u00e8uj\u00faco vybaven\u00fd, konkuruj\u00faci
\n<\/span>
\nin\u00fdm tankerov\u00fdm firm\u00e1m, ktor\u00fdm prim\u00e1rne ide o dosiahnutie zisku.
\n<\/span>
\nA kamar\u00e1ta nezrazil osud,
\n<\/span>
\nale vodi\u00e8 dopravn\u00e9ho prostriedku, ktor\u00fd jazdil pr\u00edli\u009a r\u00fdchlo.<\/span><\/p>\n

\u00c8o s \u00beu\u00efmi, ktor\u00ed naru\u009auj\u00fa stvorenie a dost\u00e1vaj\u00fa ho do nebezpe\u00e8n\u00e9ho ohrozenia?
\n<\/span>
\n\u00c8o s ohrani\u00e8en\u00edm tmy, o ktorej rozpr\u00e1va pr\u00edbeh o stvoren\u00ed?<\/span><\/p>\n

V k\u00e1z\u00f2ovom texte, z ktor\u00e9ho sme vych\u00e1dzali, sa nakoniec hovor\u00ed o dni
\n<\/span>
\nodpo\u00e8inku.
\n<\/span>
\nSl\u00e1vnostn\u00fd de\u00f2, de\u00f2 odpo\u00e8inku, de\u00f2 Bo\u009e\u00ed je pod\u00bea tohto rozpr\u00e1vania
\n<\/span>
\nkorunou stvorenia.
\n<\/span>
\nA teraz tie\u009e, vzh\u00beadom na trhlinu a naru\u009aenie vo svete: Znakom n\u00e1deje
\n<\/span>
\nstvorenia.
\n<\/span>
\nDe\u00f2 svetla proti tme,
\n<\/span>
\nohrani\u00e8enie neusporiadanosti a zm\u00e4tku,
\n<\/span>
\nzlomenie nebezpe\u00e8enstva.
\n<\/span>
\nTento pokoj je v Bohu, rozpr\u00e1va pr\u00edbeh.
\n<\/span>
\nAle k\u00fasok tak\u00e9hoto pokoja v Bohu m\u00f4\u009eu \u00beudia zak\u00fasi\u009d po\u00e8as sabatu,
\n<\/span>
\nkedy sa nemkon\u00e1 \u009eiadna \u00beudsk\u00e1 pr\u00e1ca a tak ani \u009eiadny \u00beudsk\u00fd z\u00e1sah.
\n<\/span>
\nTo, \u009ee je tak\u00fdto \u00beudsk\u00fd z\u00e1sah vynechan\u00fd,
\n<\/span>
\nje d\u00f4le\u009eitou funkciou \u009eidovsk\u00e9ho sabatu.
\n<\/span>
\nZ\u00e1rove\u00f2 je sabat \u00e8asom spomienky na oslobodenie z domu otroctva, ako
\n<\/span>
\nsa hovor\u00ed v \u00favode k desiatim Bo\u009e\u00edm prik\u00e1zaniam.
\n<\/span>
\nTak je sabat tie\u009e protestom proti dejin\u00e1m n\u00e1silia,
\n<\/span>
\nn\u00e1siliu proti pr\u00edrode, proti \u00beu\u00efom.
\n<\/span>
\nProtest predov\u009aetk\u00fdm proti tomu, aby to“i\u009alo tak \u00efalej.“ (J.Ebach).<\/span><\/p>\n

Evanjeli\u00e1 rozpr\u00e1vaj\u00fa, ako Je\u009ei\u009a v sobotu lie\u00e8il \u00beud\u00ed.
\n<\/span>
\nLuk\u00e1\u009a (13,10-17) hovor\u00ed o \u009eene, \u009da\u009eko chorej od osemn\u00e1stich rokov,
\n<\/span>
\nskrivenej a neschopnej kr\u00e1\u00e8a\u009d rovno.
\n<\/span>
\nJe\u009ei\u009a na \u00f2u kladie svoje ruky – ona sa narovn\u00e1 a chv\u00e1li Boha.
\n<\/span>
\nNie je ods\u00faden\u00e1 k tomu, aby to st\u00e1le i\u009alo \u00efalej tak, \u009ee mus\u00ed nav\u009edy
\n<\/span>
\nzosta\u009d zohnut\u00e1.<\/span><\/p>\n

To je rozpr\u00e1vanie o n\u00e1deji proti tme,
\n<\/span>
\npr\u00edbeh o sabate, ako bol pre mnoh\u00fdch \u009eidovsk\u00fdch i ne\u009eidovsk\u00fdch posluch\u00e1\u00e8ov
\n<\/span>
\nosvieten\u00edm.
\n<\/span>
\n\u00c1no, to znamen\u00e1 sabat,
\n<\/span>
\nje zastaven\u00edm straty n\u00e1deje:
\n<\/span>
\nnemus\u00ed to \u00eds\u009d takto \u00efalej –
\n<\/span>
\naj ke\u00ef si \u00beudia nedok\u00e1\u009eu predstavi\u009d, aby ich Boh mohol tak stretn\u00fa\u009d:
\n<\/span>
\nako svetlo proti temnosti
\n<\/span>
\nako preru\u009aenie bezn\u00e1dejn\u00fdch procesov.<\/span><\/p>\n

Bude v\u009aetko op\u00e4\u009d v poriadku?
\n<\/span>
\nKe\u00ef mama, otec, vezme die\u009da na ruky a to sa upokoj\u00ed,
\n<\/span>
\nke\u00ef zlomia strach,
\n<\/span>
\nje to ako poh\u00bead na sabat,
\n<\/span>
\nzalesknutie sa dobr\u00e9ho stvorenia,
\n<\/span>
\np\u00f4vodn\u00e9ho po\u009eehnania,
\n<\/span>
\no ktorom rozpr\u00e1va Biblia na prvej strane.<\/span><\/p>\n

\u00bcudia v tom zak\u00fa\u009aaj\u00fa nie\u00e8o z ich d\u00f4stojnosti, ktor\u00fa nem\u00f4\u009eu strati\u009d,
\n<\/span>
\nich podoby s Bohom.
\n<\/span>
\nTma nie je popret\u00e1, ani v oblasti Bo\u009eej.
\n<\/span>
\nAni t\u00e1 tma, ktor\u00fa p\u00f4sobn\u00ed \u00e8lovek s\u00e1m.
\n<\/span>
\nAle \u00beudia nie s\u00fa ods\u00faden\u00ed k tomu, aby zm\u00e4tok a neusporiadanos\u009d nechali
\n<\/span>
\nbujnie\u009d.
\n<\/span>
\nNie s\u00fa os\u00faden\u00ed by\u009d v zajat\u00ed tmy.<\/span><\/p>\n

M\u00f4\u009eu v poh\u00beade na sabat odkry\u009d,
\n<\/span>
\n\u009ee nestratili d\u00f4stojnos\u009d, a to, \u00e8o ohrozuje \u009eivot, m\u00f4\u009eu obmedzi\u009d.
\n<\/span>
\nM\u00f4\u009eu odhali\u009d, \u009ee tma nie je v\u009aemocn\u00e1
\n<\/span>
\na \u009ee sa m\u00f4\u009eu podie\u00bea\u009d na obmedzovan\u00ed tmy.<\/span><\/p>\n

\u0084Zem v\u009aak bola beztv\u00e1rna a pust\u00e1 a duch Bo\u009e\u00ed
\n<\/span>
\nvzn\u00e1\u009aal sa nad vodami.
\n<\/span>
\nVtedy riekol Boh: bu\u00ef svetlo! A bolo svetlo.
\n<\/span>
\nA Boh videl, \u009ee svetlo je dobr\u00e9. Vtedy Boh
\n<\/span>
\noddelil svetlo od tmy.“<\/span><\/p>\n

Prof. Dr. Christoph M\u00fcller<\/b>
\n<\/b>Dekan der Evang.-theol.Fakult\u00e4t<\/b>
\n<\/b>Universit\u00e4t Bern<\/b>
\n<\/b>L\u00e4nggassstrasse 51<\/b>
\n<\/b>CH 3000 Bern 9<\/b>
\n<\/b>Tel.: ++41 (0)31 631 80 45<\/b>
\n<\/b>Fax: ++41 (0)31 631 48 33<\/b>
\n<\/b>E-mail: christoph.mueller@theol.unibe.ch<\/a><\/b>
\nhttp:\/\/www.cx.unibe.ch\/theol\/evang\/dekan.htm<\/b><\/a>
\n<\/span>\u00dcbersetzung:\u00a0Emilia Kmecova
\nE-Mail:\u00a0prostrednik@fevth.uniba.sk<\/a><\/span><\/b><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

  G\u00f6ttinger Predigten im Internet hg. von Ulrich Nembach und Johannes Neukirch Jubilate, 6.5.2001 Genezis 1,1-2,4a, Christoph M\u00fcller \u00dcbersetzung:\u00a0Emilia Kmecova Genezis 1,1-2,4a Vych\u00e1dzam z toho, \u009ee bude pre\u00e8\u00edtan\u00fd cel\u00fd text (nie je pr\u00edli\u009a dlh\u00fd a ne\u00e8\u00edta sa \u009da\u009eko a pri tom je p\u00f4sobivo rytmick\u00fd a poetick\u00fd,) a \u009ee ned\u00f4jde ku svojvo\u00ben\u00e9mu kr\u00e1teniu a vyberaniu z […]<\/p>\n","protected":false},"author":1,"featured_media":8543,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4,2,727,157,853,1599,108,350,100,215,349,115,109],"tags":[],"beitragende":[],"predigtform":[],"predigtreihe":[],"bibelstelle":[],"class_list":["post-8907","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-genesis","category-at","category-archiv","category-beitragende","category-bibel","category-christoph-mueller","category-current","category-jubilate","category-kapitel-1","category-kapitel-2-chapter-2-genesis","category-kasus","category-other-languages","category-predigten"],"_links":{"self":[{"href":"https:\/\/www.theologie.uzh.ch\/apps\/gpi\/wp-json\/wp\/v2\/posts\/8907","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.theologie.uzh.ch\/apps\/gpi\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.theologie.uzh.ch\/apps\/gpi\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.theologie.uzh.ch\/apps\/gpi\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.theologie.uzh.ch\/apps\/gpi\/wp-json\/wp\/v2\/comments?post=8907"}],"version-history":[{"count":2,"href":"https:\/\/www.theologie.uzh.ch\/apps\/gpi\/wp-json\/wp\/v2\/posts\/8907\/revisions"}],"predecessor-version":[{"id":22617,"href":"https:\/\/www.theologie.uzh.ch\/apps\/gpi\/wp-json\/wp\/v2\/posts\/8907\/revisions\/22617"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.theologie.uzh.ch\/apps\/gpi\/wp-json\/wp\/v2\/media\/8543"}],"wp:attachment":[{"href":"https:\/\/www.theologie.uzh.ch\/apps\/gpi\/wp-json\/wp\/v2\/media?parent=8907"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.theologie.uzh.ch\/apps\/gpi\/wp-json\/wp\/v2\/categories?post=8907"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.theologie.uzh.ch\/apps\/gpi\/wp-json\/wp\/v2\/tags?post=8907"},{"taxonomy":"beitragende","embeddable":true,"href":"https:\/\/www.theologie.uzh.ch\/apps\/gpi\/wp-json\/wp\/v2\/beitragende?post=8907"},{"taxonomy":"predigtform","embeddable":true,"href":"https:\/\/www.theologie.uzh.ch\/apps\/gpi\/wp-json\/wp\/v2\/predigtform?post=8907"},{"taxonomy":"predigtreihe","embeddable":true,"href":"https:\/\/www.theologie.uzh.ch\/apps\/gpi\/wp-json\/wp\/v2\/predigtreihe?post=8907"},{"taxonomy":"bibelstelle","embeddable":true,"href":"https:\/\/www.theologie.uzh.ch\/apps\/gpi\/wp-json\/wp\/v2\/bibelstelle?post=8907"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}