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Na exegese e na teologia, na catequese e na pastoral, a interpretação tradicional de Gn 2,4b-3,24 parte de vários pressupostos: que essa narrativa fala de Adão e Eva, de um pecado ou de uma culpa original por eles cometida, de uma promessa de salvação, do diabo sob forma de serpente, do paraíso perdido... E liga explicitamente o pecado à criação. Ora, aqui e noutro trabalho citado, com os métodos exegéticos recomendados pelo magistério eclesial, lendo-o no seu contexto próprio, oferecido pelas literaturas mesopotâmicas, descobertas nas escavações arqueológicas lá levadas a cabo desde meados do séc. XIX, propomos uma interpretação radicalmente nova. Descobrindo que é um mito de origem e que funciona como os mitos de origem, a exegese cerrada do texto conclui que ele visa dar o sentido último ao presente belo e penoso – ao bem e ao mal – da vida humana mas se dissocia totalmente da ideia de pecado.
In exegesis and in theology, in the catechism and pastoral mission, the traditional interpretation of Gn 2,4b-3,24 parts from certain presuppositions: that this narrative speaks of Adam and Eve, of an original sin or guilty act committed by them, of a promise of salvation, of the devil in the form of a serpent, of paradise lost… And explicitly links sin to creation. Now, here and in another work quoted, using the exegetic methods recommended by the ecclesial magisterium, reading it within its own context, as offered by the Mesopotamian literatures discovered in archaeological excavations that took place there in the 19th century, a radically new interpretation is proposed. Through the discovery that this is an origin myth and functions like other origin myths, an intense exegesis of the text leads to the conclusion that it aims to give ultimate meaning to the beautiful and painful present – good and evil – of human life but is completely dissociated from the idea of sin.
In exegesis and in theology, in the catechism and pastoral mission, the traditional interpretation of Gn 2,4b-3,24 parts from certain presuppositions: that this narrative speaks of Adam and Eve, of an original sin or guilty act committed by them, of a promise of salvation, of the devil in the form of a serpent, of paradise lost… And explicitly links sin to creation. Now, here and in another work quoted, using the exegetic methods recommended by the ecclesial magisterium, reading it within its own context, as offered by the Mesopotamian literatures discovered in archaeological excavations that took place there in the 19th century, a radically new interpretation is proposed. Through the discovery that this is an origin myth and functions like other origin myths, an intense exegesis of the text leads to the conclusion that it aims to give ultimate meaning to the beautiful and painful present – good and evil – of human life but is completely dissociated from the idea of sin.
Descrição
Palavras-chave
Mito de origem Criação Narrativas de criação Pecado original Interpretação Origin myth Creation Creation narratives Original sin Interpretation
Contexto Educativo
Citação
VAZ, Armindo dos Santos – Criação: o presente iluminado pelas origens. Didaskalia. Lisboa. ISSN 0253-1674. 45:1 (2015) 225-248
Editora
Universidade Católica Portuguesa, Faculdade de Teologia