Dijalektika »prvoga Adama« i »posljednjega Adama« u antropologiji apostola Pavla

Abstract

Cilj je rada obraditi dva veoma važna antropološka pojma svetog apostola Pavla i kroz dijalektiku odnosa »Prvog Adama« i »Posljednjeg Adama« (1 Kor 15,45), kao i »staroga čovjeka« i »novoga čovjeka« (Ef 4,22 – 24; Kol 3,9-10), ukazati da je kršćanska antropologija u svojoj ontologiji izravno povezana s ontologijom samoga Boga. Po nauku apostola Pavla neophodno je odbaciti sa sebe staroga čovjeka i obući se u novoga, jer je čovjek pozvan od Boga u novi život u Crkvi. Apostol Pavao naglašava da je Prvi Adam sazdan kao »duša živa«, međutim punoću svojeg bića i života kao i ostvarenje svojega konačnog cilja nalazi u osobi Posljednjeg Adama – »duha koji oživljuje«, tj. u otajstvu Bogočovjeka Krista. Novost novozavjetne antropologije u odnosu na starogrčku i starozavjetnu, koju nam donosi apostol Pavao, jest posljednji, Novi Adam, koji je začetnik novog čovječanstva i života.

The aim of this paper is to analyse two very important anthropological notions of the Apostle Paul and to try to point out, through the dialectic relationship of the First and the Last Adam (1 Cor 15:45), as well as the old and the new human being (Eph. 4, 22 -24; Kol. 3, 9-10), that the Christian anthropology in its ontology is directly linked to the ontology of God himself. According to the teaching of the Apostle Paul, it is necessary to reject the old human being and put on the new human being, because the human being is called by God to a new life in the Church. The apostle Paul points out that the first Adam, created as a >>living soul>>, found the fullness of his being and life and the realization of his ultimate goal in the person of last Adam - >>the life-giving Spirit, i.e. in the Mystery of God that became the Human Being, Christ. The novelty of the New Testament anthropology, in relation to the ancient Greek and Old-Testamentary, brought by the Apostle Paul, is the Last, New Adam, who is the originator of the new humanity and life.