<?xml version="1.0"?><rdf:RDF xmlns:dc="http://purl.org/dc/elements/1.1/" xmlns:edm="http://www.europeana.eu/schemas/edm/" xmlns:wgs84_pos="http://www.w3.org/2003/01/geo/wgs84_pos" xmlns:foaf="http://xmlns.com/foaf/0.1/" xmlns:rdaGr2="http://rdvocab.info/ElementsGr2" xmlns:oai="http://www.openarchives.org/OAI/2.0/" xmlns:owl="http://www.w3.org/2002/07/owl#" xmlns:rdf="http://www.w3.org/1999/02/22-rdf-syntax-ns#" xmlns:ore="http://www.openarchives.org/ore/terms/" xmlns:skos="http://www.w3.org/2004/02/skos/core#" xmlns:dcterms="http://purl.org/dc/terms/"><edm:WebResource rdf:about="http://www.dlib.si/stream/URN:NBN:SI:doc-2LX2S8V3/95529e95-0fde-419b-8d3c-18bd0ebeb82e/PDF"><dcterms:extent>147 KB</dcterms:extent></edm:WebResource><edm:WebResource rdf:about="http://www.dlib.si/stream/URN:NBN:SI:doc-2LX2S8V3/21b990a3-af43-455d-bc55-1c6073acda1e/TEXT"><dcterms:extent>0 KB</dcterms:extent></edm:WebResource><edm:TimeSpan rdf:about="2013-2025"><edm:begin xml:lang="en">2013</edm:begin><edm:end xml:lang="en">2025</edm:end></edm:TimeSpan><edm:ProvidedCHO rdf:about="URN:NBN:SI:doc-2LX2S8V3"><dcterms:isPartOf rdf:resource="https://www.dlib.si/details/URN:NBN:SI:spr-UTGPB0XA" /><dcterms:issued>2024</dcterms:issued><dc:creator>Osredkar, Mari Jože</dc:creator><dc:format xml:lang="sl">številka:2</dc:format><dc:format xml:lang="sl">letnik:79</dc:format><dc:format xml:lang="sl">str. 11-26</dc:format><dc:identifier>DOI:10.34291/Edinost/79/02/Osredkar</dc:identifier><dc:identifier>COBISSID_HOST:220202499</dc:identifier><dc:identifier>ISSN:2335-4127</dc:identifier><dc:identifier>URN:URN:NBN:SI:doc-2LX2S8V3</dc:identifier><dc:language>sl</dc:language><dc:publisher xml:lang="sl">Inštitut Stanka Janežiča za dogmatično, osnovno in ekumensko teologijo ter religiologijo in dialog, Teološka fakulteta Univerze v Ljubljani</dc:publisher><dcterms:isPartOf xml:lang="sl">Edinost in dialog</dcterms:isPartOf><dc:subject xml:lang="sl">Abraham</dc:subject><dc:subject xml:lang="sl">Adam</dc:subject><dc:subject xml:lang="en">Cain</dc:subject><dc:subject xml:lang="en">Christian prayer</dc:subject><dc:subject xml:lang="en">Jesus Christ</dc:subject><dc:subject xml:lang="sl">Jezus Kristus</dc:subject><dc:subject xml:lang="sl">Kajn</dc:subject><dc:subject xml:lang="sl">krščanska molitev</dc:subject><dcterms:temporal rdf:resource="2013-2025" /><dc:title xml:lang="sl">Moliti po Kristusovem zgledu| To pray according to the example of Christ|</dc:title><dc:description xml:lang="sl">This paper presents three modes of Christian prayer, each grounded in different forms of belief and biblical figures. Adam believed he did not need God and that he could achieve salvation on his own. He trusted in himself and in the power of his own decisions and actions. His prayer is characterized as magic. Christians at this stage of belief are convinced that mere words and actions can fulfil their desires. Cain offered his produce to God, believing in God's responsiveness to his wishes. When he was not heard, he became angry. Similarly, Christians at this second stage of belief try to persuade God to fulfil their desires, threatening to abandon Him if He does not comply, just as Cain abandoned God. Abraham is the initiator of »faith in faith«, which allows him to unconditionally accept God's will. He believed in God's faith, meaning that God knew Abraham would adhere to His commandments. The Gospels also present Jesus' prayer as a request for »Thy will be done, Father!«. This represents the most perfect form and ideal of Christian prayer</dc:description><dc:description xml:lang="sl">V prispevku so predstavljeni trije načini krščanske molitve, ki so utemeljeni na treh načinih verovanja oz. na treh bibličnih osebah. Adam je bil prepričan, da ne potrebuje Boga in da se lahko odreši sam. Zaupal je v moč svojih odločitev in dejanj. Njegova molitev je opredeljena kot magija. Kristjani na tej stopnji verovanja so prepričani, da jim lahko same besede in dejanja omogočijo uresničenje želja. Kajn je Bogu daroval svoje pridelke. Veroval je v Božje uslišanje svojih želja. Ker pa ni bil uslišan, se je jezil. Podobno tudi kristjani na drugi stopnji verovanja prepričujejo Boga, da mora uslišati njihove želje, v nasprotnem primeru Ga zapustijo, kot je tudi Kajn zapustil Boga. Abraham je začetnik »vere v vero«, ki mu omogoča, da brezpogojno sprejme Božjo voljo. Veroval je v vero Boga, torej da Bog ve, da se bo Abraham držal Božjih zapovedi. V Evangelijih imamo predstavljeno tudi Jezusovo molitev kot prošnjo »Naj se zgodi Očetova volja«. To je najpopolnejša oblika in ideal kristjanove molitve</dc:description><edm:type>TEXT</edm:type><dc:type xml:lang="sl">znanstveno časopisje</dc:type><dc:type xml:lang="en">journals</dc:type><dc:type rdf:resource="http://www.wikidata.org/entity/Q361785" /></edm:ProvidedCHO><ore:Aggregation rdf:about="http://www.dlib.si/?URN=URN:NBN:SI:doc-2LX2S8V3"><edm:aggregatedCHO rdf:resource="URN:NBN:SI:doc-2LX2S8V3" /><edm:isShownBy rdf:resource="http://www.dlib.si/stream/URN:NBN:SI:doc-2LX2S8V3/95529e95-0fde-419b-8d3c-18bd0ebeb82e/PDF" /><edm:rights rdf:resource="http://creativecommons.org/licenses/by/4.0/" /><edm:provider>Slovenian National E-content Aggregator</edm:provider><edm:intermediateProvider xml:lang="en">National and University Library of Slovenia</edm:intermediateProvider><edm:dataProvider xml:lang="sl">Univerza v Ljubljani, Teološka fakulteta</edm:dataProvider><edm:object rdf:resource="http://www.dlib.si/streamdb/URN:NBN:SI:doc-2LX2S8V3/maxi/edm" /><edm:isShownAt rdf:resource="http://www.dlib.si/details/URN:NBN:SI:doc-2LX2S8V3" /></ore:Aggregation></rdf:RDF>