Przeglądaj wg Autor "Fikus, Marcin"

Teraz wyświetlane 1 - 1 z 1

Historiozbawcza rola kobiet Starego Testamentu z genealogii Jezusa według św. Mateusza
Fikus, Marcin (Redakcja Wydawnictw Wydziału Teologicznego UO, 2023)
The context of the study was the question: what function in salvation history did the women included in the genealogy of Jesus, written by St. Matthew? (Matthew 1:1-17). Therefore, the goal became to study the literary genre of the biblical genealogy. Another goal was to study how women were perceived in biblical times and the women in the genealogy of Jesus. The study mainly used the canonical method, which was supplemented by the method of referring to Jewish interpretive traditions. The results of the research showed that genealogies were written to determine a person’s ancestral affiliation, and therefore the rights to which he was entitled. The content of the genealogy was based on history, but could be modified as needed, as exemplified by biblical genealogies. Sometimes in biblical genealogies, such as the genealogy of Jesus according to Matthew, women were included, which was an unusual procedure in a patriarchal society. A woman depended on a man: her father or husband. A safeguard for women was the law of levirate, which obliged them to marry the widow of the brother of the deceased. Such a law was applied in the history of Tamar and Ruth. In the case of Tamar the Canaanite woman, this law was first ignored, so she had to enforce it by trickery, disguising herself as a harlot. By this act she risked her life, indicating how important it was to raise a descendant from her deceased husband. Ruth the Moabite was able to exercise this right because after her husband’s death, she left her native country to accompany her mother-in-law Noemi and settle with her in Bethlehem. There she was married to Booz – a relative of her late husband. Rachab, a resident of Jericho, while helping Israeli scouts, betrayed her city, which was later razed to the ground. She lost her possessions, her friends were killed, and only her family survived. Only Bathsheba is not mentioned by name by St. Matthew, but referred to as “she of Uriah”. It is possible that St. Matthew did not have Bathsheba in mind, but her husband – a foreigner who fought for the country of Israel, and who for reasons of religious ethics opposed the king. After taking into account the backgrounds of Tamar, Rachab, Ruth and Uriah and their deeds, one can conclude that they risked a lot to fulfill God’s will and become part of the chosen people. As a result, they were also included in the chosen people.