CAPITULO 1. MARCO TEÓRICO
1.2 Análisis de las necesidades de formación
1.2.2 Análisis de la persona
1.2.2.4 La formación del profesorado incidencia en el proceso de aprendizaje
for peace down to earth – literally - by envisioning the implications of world peace for country folks: “Every man shall sit under his own vine or under his own fig tree, undisturbed” (
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>). Isaiah’s message directs our faith to a future in which justice will prevail, in which creation will be restored, and universal peace will be established (Mariottini, 2010).It is, as Isa 2:2a indicates, something that will take place at an undisclosed future, i.e., “in days to come” (
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.). A total and global peace as Isaiah dreamt it awaits an ultimate fulfillment at a time set by God himself.Such a peace will happen because YHWH will act to bring about the transformation of the society by causing a change of mentality among humans and the social order. God’s intervention will eliminate the threat of war.
Indeed Isaiah’s peace expressed in this passage is eschatological in feature and universal in outreach. Scholars tend to differentiate between two types of eschatology - prophetic eschatology and the apocalyptic eschatology, one native to Hebrew thought and the latter emerging from extra-Hebrew influences. According to Ladd (1974), the hope expressed by prophetic eschatology is rooted in history. Apocalyptic eschatology, on the other hand, expresses the hope that God will intervene at the end of time to bring about a transformation of the society.
According to Brad and Lynnae (2016), shalom refers to “everything ordered according to the will of God” - a world ordered according to the goodness and loving intent of God.” The ultimate vision for God’s people is international peace based on justice and wellbeing. In this new order inspired by YHWH’s torah, nations will no longer engage in war and the art of war will no longer be taught: “They shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore.”
Elsewhere in Isa 9 and 11, Isaiah presents the “Prince of Peace” as the catalyst for the creation of a new world filled with justice and peace – a world without war. Such a
universal peace is not restricted to the human species. Schockenhoff (2017) writes that the concept of
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envisioned by Isaiah means more than just non-war or a mere coexistence, a non-violent coexistence of human beings. In this broad sense~Alv'
means health, security, material and spiritual well-being of the individual as well as the community. Universal
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' includes the animal kingdom and the earth. It concerns the restoration of the created order to the state of peace where all creation live together in shalom (Kathy, 2016). Isa 11:6 depicts the total creation in peace:The wolf shall live with the lamb, the leopard shall lie down with the kid, the calf and the lion and the fatling together, and a little child shall lead them.
In Isaiah’s irenic vision, agency for the realization of the eschatological peace is not humankind, but God. Aggestan and Björkdahl (2013) think that the vision is thus of the Kingdom of God on earth, which results in the transcendence of established structures and procedures of global political order. God shall “judge” between the nations, and shall arbitrate for many peoples,” and a deep and pervasive peace will spread over the earth.” (p.97). Mariottini (2010) emphasized that Isaiah saw referring to a time when God’s kingdom is established, then there will be an end to wars; nations will stop their contentions and establish peace.
Isaiah’s statement that a nation shall not lift up a sword against another nation (Isa 2:4) is a remarkable vision of universal peace. Such a peace is only possible in the kingdom of the Prince of Peace (Isa 9:6). In the Prince of Peace’s rule “there shall be endless peace” (9:7). Isaiah’s vision has not yet been fully realized, but a time will come when God’s peace will prevail: “My peace I give to you” (Jn 14:27).
Isaiah envisions God’s salvation extending to all nations and all people. Isaiah’s message is that “in days to come,” YHWH will establish his kingdom of justice and peace. In Isaiah’s vision of the future, the mountain of the Lord’s house will be established as the highest of the mountains. It will become a conspicuous place from which the word of the Lord, his torah, will go forth to the nations and attract people wanting to receive instruction from the Lord (Mariottini, 2010).
The prophetic eschatology expressed the conviction that “God is the Lord of history and will bring history to a consummation on this earth. This belief held that the Kingdom of God “will be achieved within history by historical events which will see the rise of a Davidic king who will rule over a restored Israel, bringing peace to all the earth” (p.53). The peace which Isaiah envisioned, though eschatological in feature, is a reality that will be fulfilled within history. Isaiah, however, is not specific about the time of the fulfillment of his oracle of peace. He simply situates the event at an undefined time – “in days to come”.
Isa 2:1-5 speaks of peace as an eschatological event (North, 1980). This is also expressed in Trito-Isaiah’s passages like Isa 65:17-25. Unlike in 2:1-5 which projects the dawn of universal peace to an undetermined future, Isa 65:17-25 conceives peace as an end time event (Ackroyd, 1971; Tomczak, 2005; Whybray, 1975). Isa 2:2-4, on the other hand, locates the fulfillment of his vision of peace in an eschatological future, but not outside of time.
The character of the peace which Isaiah (2:1-5) proclaims involves the elimination of war and violence. This same fact is expressed in other Isaiah passages like Isa 11:6-9 and 65:17-25. In these passages, as in Isa 2:2-4, the prophet presents the picture of a
transformed world, where war and violence will be no more and peace will reign among the nations, and even in the animal kingdom and in nature itself (Watts, 1987; Seitz, 2001; Koole, 2001).
In Isa 2:1-5, we glimpse a picture of idyllic peace (Stuhlmueller, 1968) and total harmony (Tomczak, 2005). The irenic picture which Isaiah presents here portrays the conditions of paradise where violence was unknown (Jensen, 1984). It is a kind of edenic peace in which is characterized by unrestricted harmony; one in which war and violence are completely absent. The choice for peace is demonstrated by the nations beating “their swords into plowshares and their spears into pruning hooks” – total disarmament (Isa 2:4). This act of peace will bring the days of violence and conflict to an end. It is a picture of a world where human beings can live safely, without fear (Tucker, 2001).
Isa 2:1-5 seems to be pointing to the restoration of creation to the order of peace.
Ultimately as (Davis, 2017) said, the full restoration will not occur until the nations are gathered together to the Lord (Isa 56:1-7). Isa 65 sees such an ultimate restoration to the era of peace will dawn in the new heavens and new earth which YHWH will create.
Then God will completely reverse the warring tendencies of the nations. Death, violence, and war will be replaced with life, peace, and harmony.
Isa 2:1-5 paints an image of a peaceful society where there is no more war (
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) or violence (sm'x'
), where the ingenuity and resources expended in the art of war and the production of weapons of war are redirected to peaceful endeavours. Such a total and universal peace can only take place when YHWHacts to bring about a change of mindset among humans. A complete peace and undisturbed security as Isa 2:4 paints it can only be guaranteed by God himself. Isaiah suggests that YHWH’s teaching (
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) can compel nations to sue for peace.Isaiah’s dream of peace here may appear utopian, but the prophet seems to be sure that YHWH will act to bring about its fulfillment. YHWH’s word (