Os mandatos da aliança em Gênesis 1-2 como fundamento da cosmovisão bíblica
Carregando...
Tipo
Monografia
Data de publicação
2023-01-05
Periódico
Citações (Scopus)
Autores
Chaveiro, Márcio Willian
Orientador
Santos Júnior, Daniel
Título da Revista
ISSN da Revista
Título de Volume
Membros da banca
Programa
Resumo
A Escritura narra que Deus criou os céus e a terra no princípio do tempo, do espaço e da matéria
(Gn 1.1). Logo, toda a realidade foi criada pelo SENHOR para sua glória e para o homem
desfrutar de seu habitat dominando-o para desenvolver uma cultura que refletisse o caráter e a
beleza do Criador. Esse domínio implica em utilizar os recursos da criação para a glória do
Criador. Não somente o homem deveria dominar e desenvolver uma cultura que expressasse o
domínio de Elohim, mas sua contraparte deveria em união conjugal desenvolver posteriormente
uma família, depois clãs e uma sociedade que refletisse a justiça do Soberano Deus. Adão e
Eva foram colocados no Jardim no Éden para representarem o Criador e ter comunhão com Ele.
Essa comunhão com Deus teria o seu ápice no último dia da semana, no descanso, quando os
dois cultuariam o SENHOR Deus cessando suas atividades diárias que foram realizadas nos
outros seis dias. Esses três aspectos relacionais são chamados de mandatos ou ordenanças da
aliança. O domínio da terra é o mandato cultural, o relacionamento entre Adão e sua semelhante
é o social e o relacionamento com o Criador é o mandato espiritual. Este último mandato norteia
os demais: mandato cultural e mandato social. A aliança embora não apareça etimologicamente
em Gênesis 1-2 pode ser claramente percebida na maneira pactual no fato que Elohim se
relaciona com o homem e com a mulher e as suas ordenanças. Temos nesta narrativa todos os
aspectos da aliança: suas partes – Deus e o homem; suas condições – se não comesse da árvore
do bem e do mal teriam vida plena; suas penalidades – se comessem da árvore morreriam; suas
promessas – se não comessem seriam abençoados com a plenitude da vida. Também
encontramos outros elementos do pacto como o nome SENHOR Deus colocado pelo narrador
várias vezes no capítulo 2, indicando para seus leitores originais que o Deus que os libertou do
Egito é o mesmo que criou todas as coisas e fez uma aliança com Adão. Esse pacto tem uma
similaridade com o que era feito pelos hititas onde o Suserano estabelecia as ordenanças do
relacionamento pactual com os vassalos. Nesse sentido, Adão e Eva eram os vassalos e o
SENHOR Deus o suserano. Esta aliança com seus mandatos são os fundamentos para a
construção bíblica de uma cosmovisão cristã. Entendemos que estes mandatos sendo
obedecidos pelos crentes fornecerá bases inabaláveis e irremovíveis para o bom desempenho
na sociedade e na cultura regidos pelo relacionamento com o Senhor através de Cristo, o
Mediador da aliança.
Scripture tells us that God created heavens and earth in the beginning of time, space and matter (Gen. 1:1). Therefore, all reality was created by the LORD for his glory, and man's habitat was created to be enjoyed and mastered. This mastery implies using creation’s resources for the Creator's glory. Not only should man dominate and develop a culture that expressed the dominion of Elohim, but his counterpart should, in conjugal union, further develop a family, then clans, and a society that reflects the justice of the Sovereign God. Adam and Eve were placed in the Garden in Eden to represent the Creator and have fellowship with Him. This fellowship with God would peak on the last day of the week, at the time of rest, when the two would worship the LORD God by ceasing their daily activities that were performed in the other six days. These three relational aspects are called covenant mandates or alliance ordinances. The last mandate is spiritual, which is the relationship with the Creator. This one guides the others: cultural mandate and social mandate. The covenant, although it does not appear etymologically in Genesis 1-2, can be clearly seen in the covenantal way that Elohim relates to man and woman and his ordinances. We have in this narrative all aspects of the covenant: Its parts – God and man; Conditions – if you didn't eat from the tree of good and evil, you would have full life; Penalties – if they ate from the tree they would die; Promises – if they didn't eat they would be blessed with the fullness of life. We also find other elements of the covenant such as the name LORD God placed by the narrator several times in chapter 2, indicating to his original readers that the God who delivered them from Egypt is the same God who created all things and made a covenant with Adam. This covenant has a similarity to what was done by the Hittites, where the overlord established the ordinances of covenant relationship with the vassals. In this sense, Adam and Eve were the vassals and the LORD God the suzerain. This alliance with its mandates are the foundations for the biblical construction of a Christian worldview. We understand that these mandates being obeyed by believers will provide unshakable foundations for good performance in society and culture governed by the relationship with the Lord through Christ, the Mediator of the covenant.
Scripture tells us that God created heavens and earth in the beginning of time, space and matter (Gen. 1:1). Therefore, all reality was created by the LORD for his glory, and man's habitat was created to be enjoyed and mastered. This mastery implies using creation’s resources for the Creator's glory. Not only should man dominate and develop a culture that expressed the dominion of Elohim, but his counterpart should, in conjugal union, further develop a family, then clans, and a society that reflects the justice of the Sovereign God. Adam and Eve were placed in the Garden in Eden to represent the Creator and have fellowship with Him. This fellowship with God would peak on the last day of the week, at the time of rest, when the two would worship the LORD God by ceasing their daily activities that were performed in the other six days. These three relational aspects are called covenant mandates or alliance ordinances. The last mandate is spiritual, which is the relationship with the Creator. This one guides the others: cultural mandate and social mandate. The covenant, although it does not appear etymologically in Genesis 1-2, can be clearly seen in the covenantal way that Elohim relates to man and woman and his ordinances. We have in this narrative all aspects of the covenant: Its parts – God and man; Conditions – if you didn't eat from the tree of good and evil, you would have full life; Penalties – if they ate from the tree they would die; Promises – if they didn't eat they would be blessed with the fullness of life. We also find other elements of the covenant such as the name LORD God placed by the narrator several times in chapter 2, indicating to his original readers that the God who delivered them from Egypt is the same God who created all things and made a covenant with Adam. This covenant has a similarity to what was done by the Hittites, where the overlord established the ordinances of covenant relationship with the vassals. In this sense, Adam and Eve were the vassals and the LORD God the suzerain. This alliance with its mandates are the foundations for the biblical construction of a Christian worldview. We understand that these mandates being obeyed by believers will provide unshakable foundations for good performance in society and culture governed by the relationship with the Lord through Christ, the Mediator of the covenant.
Descrição
Palavras-chave
aliança , pacto , mandatos , cosmovisão cristã , criação , alliance , covenant , mandates , christian worldview , creation