Simbol vode v Janezovem evangeliju

"Čakali so na valovanje vode" Jn 5,3b

Teja Omerzel (Author), Maksimilijan Matjaž (Mentor)

Abstract

Kako se Božje sporazumeva s človeškim? Kako moremo spoznavati obličje Boga? Da bi zmogli odgovoriti na ta vprašanja se v delu najprej posvetimo simbolnemu branju Svetega pisma. Svet simbola in simbolne govorice nam kaže onkraj. Simbol zmore nagovoriti prav zaradi človekove osebne vpletenosti vanj. Janezov evangelij z uporabo simbolne govorice slika genialnost Božjega načrta razodetja svoje ljubezni človeku (Jn 3,16). Jezus razodeva ta Božji načrt na človeški način preko oseb, odnosov, dejanj in preko stvarstva. V govorici Janezovega evangelija je simbolna govorica most, ki povezuje nebeško – tisto »od zgoraj«, iz Duha, in zemeljsko – to, kar je »od spodaj«, iz vode. Glavno sporočilo Janezovega simbolizma je razodetje Boga Očeta po Sinu. Jezusova dejanja v evangeliju so po človeški logiki težko razumljiva, za judovsko-religiozni svet pa velikokrat na meji škandaloznega. Simbolna govorica vodi v ozadje zgodovinskih dogodkov in pomaga odkrivati njihovo globlje sporočilo. Diplomsko delo obravnava še posebej simboliko vode, ki je v Svetem pismu pogosto prisotna. Najdemo jo znotraj zgodovine odrešenja Izraelskega ljudstva in je eden od prasimbolov, saj je prisotna že pri stvarjenju. Vodi v Janezovem evangeliju vselej pripisujemo zemeljski izvor, kar pomeni, da sama po sebi ne zmore dati življenja. Slednje nam v polnosti zmore dati le živa voda, ki ima izvor v Duhu. Znotraj Janezovega evangelija se srečamo z omembo vode na naslednjih mestih: pri pričevanju Janeza Krstnika (Jn 1,19-34), na poroki v Kani Galilejski (Jn,2,1-11), pri Jezusovem pogovoru z Nikodemom (Jn 3,12), pri srečanju Jezusa in Samarijanke (Jn 4,1-26), pri kopeli v Betesdi (Jn 5,1-18), v okviru šotorskega praznika v Jeruzalemu (Jn 7,38), v pripovedi o sleporojenem možu (Jn 9,1-12), v dvorani zadnje večerje (Jn 13,5) in naposled na križu (Jn 19,34). Voda na vseh omenjenih mestih nakazuje pot k življenju v Njegovem imenu (Jn 21,30-31). V diplomsko delo je vključena tudi redkeje preučevana tema ironije v Jn. Omenjeno je med drugim preučeval R. Alan Culpepper, katerega dognanja so predstavljala osnovo za nadaljnje zaključke pričujočega dela. Culpepper, sklicujoč se na Mueckeja in Bootha, interpretira ironijo v Jn kot prikrito, ampak stabilno. Glavni učinek Janezove ironije je v tem, da bralcu ponudi prefinjeno, a močno vzpodbudo, ki nagovarja k veri. Delo se zaključi z aktualizacijo Jn 5,1-18. Ob spremljanju hromega, v dialogu z Jezusom, ugotavljamo, da so njegova dejanja in besede skoraj v celoti ironične in s tem sporočilne tudi za nas. Jezus hromega nagovori z besedami, ki spodbujajo k dejanjem. Ozdravi ga in mu pravi, naj vstane in gre na pot. Uvodno vprašanje diplomskega dela, kako se Jezus odziva na malodušno čakanje na »kavčih«, se torej na tem mestu razplete in dobi odgovor v besedah: »Vstani, vzemi svojo posteljo in hodi!« (Jn 5,8). Jezus nas po hromem nagovarja k življenju, ki je polno in se dogaja stran od sedenja in brezplodnega čakanja.

Keywords

Janezov evangelij;simbol;simbolna govorica;voda;živa voda;ironija;malodušje;pot k veri;diplomske naloge;

Data

Language:	Slovenian
Year of publishing:	2018
Typology:	2.11 - Undergraduate Thesis
Organization:	UL TEOF - Theological Faculty
Publisher:	[T. Omerzel]
UDC:	27-277-247.8-135(043.2)
COBISS:	7979354
Views:	919
Downloads:	271
Average score:	0 (0 votes)
Metadata:

Other data

Secondary language:	English
Secondary title:	The symbol of water in the Gospel of John
Secondary abstract:	How does the Divine communicate with the human? How can we recognise the face of God? In order to be able to give answers to all these relevant questions, it is necessary to dedicate ourselves in this study to a symbolic reading of the Holy Bible. The world of the symbol and the symbolic language shows us the world beyond; the symbol itself can talk to the reader especially due to human´s personal involvement into it. By using the symbolic language, the Gospel of John shows the genious of God´s plan of revelation of his love for man. (Jn 3,16). Jesus himself reveals this God´s plan in a human aspect through persons, relationships, deeds and through the creation. In the language of The Gospel of John, the symbolic language represents a bridge, connecting the divine – that from ¨ the above¨, from the Spirit, and the earthly – that from¨ the below¨, from water. The main message of John´s symbolism is God – Father revelation through the Son. Jesus´ acts themselves in the Gospel are difficult to understand from the point of human logic, while for the Judean religious world are oft on the brink of the scandalous. The symbolic language leads into the background of historic events, helping to decipher their deeper message. This diplomma deals specifically with the water symbolism, which is frequently present in the Holy Bible. It can be found within the history of the salvation of the Israeli people, while also representing one of the presymbolic elements, as it is already present at creation. In the Gospel of John, water is always given the earthly origin, meaning that in itself, it cannot give life on its own, as life itself in all its fulness can only be given by the living water, having its origin in the Spirit. Within the Gospel of John, following places mention water: in the Witness of John the Baptist (Jn 1,19-34), the Wedding at Cana (Jn,2,1-11), Jesus´ discussion / meeting with Nicodemus (Jn 3,12), Jesus´ meeting the Samaritan woman (Jn 4,1-26), at the baths in Bethesda (Jn 5,1-18), within the Feast of Tabernacles in Jerusalem (Jn 7,38), in the story about a man born blind (Jn 9,1-12), in the hall of the last supper (Jn 13,5), and finally, on the cross (Jn 19,34). Water in all the aforementioned places indicates a path to life in His name (Jn 21,30-31). This diplomma also wishes to clear the theme of irony in Jn, which has not been quite often studied so far. The results, which have been created regarding this field, are quoted in the article by R. Alan Culpepper, which has been thoroughly examined and whose conclusions have been included into this diplomma. Culpepper, referring Muecke and Booth, interprets irony in Jn as covert but stable. The main effect of Johannine irony is in the manner in which it offers the reader a refined, but strong encouragement towards the faith. The diplomma ends with the actualisation in Jn 5,1-18. While following a paralysed man in a dialogue with Jesus, we find out that his actions and words are almost entirely ironic and thus expressive for us. Jesus thus addresses the paralysed man with words encouraging him to actions. He heals him, telling him to get up and walk. The introductory question of the diplomma how Jesus reacts to the despondent waiting on ˝the couches˝, finds its resolution in this place, getting its answer in these words: ¨Rise, take up thy bed, and walk˝ (Jn 5,8). Jesus talks to us through the paralysed man to accept life, which is full and takes place away from sitting and fruitless waiting.
Secondary keywords:	Gospel according to John;symbol;symbolic language;water;living water;irony;despondence;path to faith;Biblia;N. T.;Evang. sec. Ioannem;Diplomske naloge;
Type (COBISS):	Bachelor thesis/paper
Study programme:	0
Embargo end date (OpenAIRE):	1970-01-01
Thesis comment:	Univ. v Ljubljani, Teološka fak.
Pages:	VII, 63 str.
ID:	10977441