{"id":996,"date":"2009-03-25T01:07:12","date_gmt":"2009-03-25T01:07:12","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/biblical-studies\/biblical-general-studies\/the-status-of-the-old-testament-in-the-early-church\/"},"modified":"2009-03-25T01:07:12","modified_gmt":"2009-03-25T01:07:12","slug":"the-status-of-the-old-testament-in-the-early-church","status":"publish","type":"post","link":"http:\/\/www.orthodoxonline.org\/theology\/da\/biblical-studies\/biblical-general-studies\/the-status-of-the-old-testament-in-the-early-church\/","title":{"rendered":"Brugen af Det Gamle Testamente i kirken og i liturgien"},"content":{"rendered":"

Det Gamle Testamentes plads i den tidlige kirke:<\/span><\/strong><\/p>\n

Det Gamle Testamente var Jesu, Apostlenes bog og i det hele taget Kirkens f\u00f8rste bog. Jesus sagde i sin Bjergpr\u00e6diken (Matt 5:17), "Tro ikke, at jeg er kommet for at oph\u00e6ve loven eller profeterne, jeg er ikke kommet for at oph\u00e6ve, men for at opfylde"; Her har "fuldkommen" betydningen af fuldendelse, som det kan udledes af at f\u00f8lge Kristi ord (Matt 5,21): "Jeg siger jer: Hvis ikke jeres retf\u00e6rdighed overg\u00e5r de skriftkloge og faris\u00e6ernes, kommer I aldrig ind i Himmeriget. ." Det, han sagde her, handler om at f\u00e6rdigg\u00f8re loven og ogs\u00e5 uddybe den.<\/p>\n

<\/p>\n

Dette fremg\u00e5r af Paulus' skrifter, en apostel til nationerne, og af Hebr\u00e6erbrevet selv. Paulus, der f\u00f8lger i sin l\u00e6rer Jesu fodspor, mener, at loven blomstrede og voksede i Kristus, og bruger nogle gange vers fra loven under navnet "den skrevne": "T\u00e6nk ikke, br\u00f8dre... ud over det, der st\u00e5r skrevet" (1. Korintherbrevet 6:4). Denne apostel ser, ligesom Kristus f\u00f8r ham, Det Gamle Testamente som grundlag og forberedelse til Det Nye Testamente, som indg\u00e5r i Det Gamle enten som direkte \u00e5benbaringer (s\u00e5som profetier) eller indirekte (billeder), og han betragter den Gamle Testamentes lov. at blive fuldf\u00f8rt i k\u00e6rlighed til det nye (Hebr\u00e6erne 1:10) Denne lov var han kun "en vejleder til Kristus" (Galaterne 3:24) og "en skygge af fremtidige gode ting". Dette er, hvad der med stor succes og i fuld overensstemmelse med Det Gamle Testamente udtrykkes af den ortodokse kirkes smukke salme: "Lovens skygge oph\u00f8rte fra n\u00e5dens komme." (Duksa Kanin-stykke, anden melodi, l\u00f8rdagssolnedgang fra Tr\u00f8sterens Bog).<\/p>\n

Men Det Gamle Testamente blev forkastet af nogle k\u00e6tterske kristne grupper, s\u00e5som gnostikerne, Marcionisterne og andre, eller det blev henvist til en anden gud. Men den tidlige kirke afviste kraftigt gnostikernes synspunkter. Gennem Septuaginta-overs\u00e6ttelsen af Det Gamle Testamente fandt mange nationer vejen til kristendommen. Det er kendt, at Det Gamle Testamente hjalp og st\u00f8ttede kirkens missionerende missionsvirksomhed, mens Det Nye Testamente var ved at tage form, eller blev formuleret lidt efter lidt og stille og roligt. Sammen, det gamle og det nye, komponerede de en enhed kaldet La Bible - Biblos, den hellige bog, som den hellige tradition betragter som grundlaget for kristen undervisning. Gud selv taler med de to testamenters ord. Hellig\u00e5nden selv inspirerede forfatterne af Det Gamle og Nye Testamente.
Netop den tidlige kirkes kamp og kamp mod gnostikerne og marcionisternes angreb p\u00e5 Det Gamle Testamente inspirerede den tidlige katolske kirkes pligt til at understrege de to testamenters enhed. Men p\u00e5 den anden side har Det Nye Testamente, udover den hellige tradition, altid v\u00e6ret anset, og har i lang tid v\u00e6ret behj\u00e6lpelig med at fortolke og verificere Det Gamle Testamente. Blandt de f\u00e6dre, der interesserede sig for forholdet mellem det nye og det gamle, var Johannes Chrysostomos i sit brev til romerne, og ogs\u00e5 Augustin: "Det Nye Testamente findes i det gamle, og det gamle er i det nye."<\/p>\n

P\u00e5 trods af den forberedende karakter eller det forberedende karakter, der kendetegner Det Gamle Testamente, og p\u00e5 trods af Det Nye Testamentes s\u00e6rpr\u00e6g, som apostlene selv anerkender og anerkender, og trods Det Gamle Testamentes succes gennem Det Nye Testamente, forbliver Det Gamle Testamente i tidlig katolsk kirke, ikke kun som en hellig kilde til disciplin og underviser de troende i henhold til befaling fra Nationernes Sendebud (2 Timoteus 3:16): "Hele Skriften er inspireret af Gud og er nyttig til undervisning, til irettes\u00e6ttelse. , til irettes\u00e6ttelse og til tr\u00e6ning i retf\u00e6rdighed." Men han \u00f8vede ogs\u00e5 stor indflydelse p\u00e5 udformningen af uddannelse, disciplin og tilbedelse og havde ogs\u00e5 p\u00e5 den ene eller anden m\u00e5de indflydelse p\u00e5 de troendes sociale liv. Heraf forst\u00e5s, at der er en dyb og bred viden om Det Gamle Testamente, og dette er resultatet af dets private og offentlige brug.<\/p>\n

Den specifikke brug af Det Gamle Testamente i den tidlige kirke:<\/span><\/strong><\/p>\n

Med hensyn til brugen af Det Gamle Testamente i den tidlige kirke - individuelt og samlet - har vi mange direkte og indirekte vidnesbyrd i kirkef\u00e6drenes skrifter, herunder Johannes Chrysostomos, som var en af de flittigste l\u00e6sere og m\u00e5ske den mest inderlige anstifter. at l\u00e6se Bibelen. Ved at sammenligne fordelen ved at l\u00e6se Det Gamle Testamente med fordelen ved at l\u00e6se Det Nye Testamente, bem\u00e6rker han, at: "Det Gamle Testamente p\u00e5 den ene side g\u00f8r os til mennesker, og p\u00e5 den anden side g\u00f8r Det Nye Testamente mennesker til engle." Sankt Hieronymus i Vesten var en af dem, der havde denne mening.<\/p>\n

Den store forf\u00f8lgelse, som kejser Diocletian lancerede i slutningen af det tredje og det tidlige fjerde \u00e5rhundrede, mod kristne og mod Bibelen, da han udstedte et edikt, der beordrede afbr\u00e6nding af de hellige b\u00f8ger, er, som Hrn\u00e1k bem\u00e6rker, "et fremragende bevis p\u00e5 stilling, som den hellige bog indtog blandt kristne og folk i almindelighed."<\/p>\n

Store f\u00e6dre i \u00d8sten (s\u00e5som Gregor af Nazianzus) og i Vesten (s\u00e5som Ambrosius, Hieronymus og Augustin) advarede ogs\u00e5 mod at l\u00e6se Bibelen p\u00e5 en afkortet og un\u00f8jagtig m\u00e5de. Ikke nok med det, men kirken valgte selv liturgiske passager fra Det Gamle Testamente med stor forsigtighed.<\/p>\n

Fra b\u00f8gerne i Det Gamle Testamente, og fra Bibelen generelt, blev Salmerne is\u00e6r l\u00e6st i den tidlige kirke og den ortodokse kirke, ikke kun i den kollektive gudstjeneste, men ogs\u00e5 personligt. Hun blev ogs\u00e5 l\u00e6rt udenad. Resolution fra det syvende \u00f8kumeniske r\u00e5d; Afholdt i Nicaea, fastsat i den anden lov:<\/p>\n

\u201dDen, der har t\u00e6nkt sig at blive biskop, skal kunne Salmerne udenad og godt forst\u00e5, hvad han l\u00e6ser. Dette er obligatorisk for alle dem, der har opn\u00e5et pr\u00e6stev\u00e6rdighed. (kirkelovssamling nr. 88)<\/p>\n

 Patriark af Konstantinopel, Ignatius (471-845), siger: "Ingen bliver retsforfulgt, hvis han ikke l\u00e6ser Salmerne."<\/p>\n

Generel brug af Det Gamle Testamente i gudstjenesten i den tidlige kirke og den ortodokse kirke:<\/p>\n

Brugen af Det Gamle Testamente i den ortodokse kirke var, og er stadig i dag, rigelig, is\u00e6r brugen af Salmerne. Brugen af salmerne flyttede fra de j\u00f8diske synagoger til den kristne kirke, som ved at bruge salmerne i gudstjenesten understregede deres betydning.<\/p>\n

Den hellige Johannes Chrysostom viser den troendes fork\u00e6rlighed for Salmerne og udtrykker sin beundring: \u201dAlle elsker Davids Bog, og Hellig\u00e5ndens n\u00e5de indrettede tingene p\u00e5 denne m\u00e5de, s\u00e5 David ville blive herliggjort ved enhver lejlighed, hvori Bogen af Salmerne blev l\u00e6st om morgenen og om aftenen.\u201d Ud over salmerne blev andre b\u00f8ger i Det Gamle Testamente l\u00e6st ved v\u00e6sentlige liturgiske lejligheder. Vi har fire vidnesbyrd om dette.<\/p>\n

1- Vidnesbyrd fra Justin, filosoffen og martyren, til hans forsvar, Apolog 167: "Om morgenen, n\u00e5r de troende samles, l\u00e6ses profeternes skrifter" (Greek Fathers, Apostolic Service 3, s. 1980)<\/p>\n

2- De apostoliske love, der dateres tilbage til omkring 300 e.Kr.: "Lad os l\u00e6se Moseb\u00f8gerne, Josva, Nuns s\u00f8n, og Job, og Salomons og de seksten profeters skrifter" (gr\u00e6ske f\u00e6dre 2,52).<\/p>\n

3- Vidnesbyrdet fra den s\u00e5kaldte Dionysius Areopagiten omkring 500 e.Kr. (om de kirkelige r\u00e6kker): "Efter den gamle tradition (som betyder Det Gamle Testamente) pr\u00e6dikede han Det Nye Testamente" (Gr\u00e6ske f\u00e6dre - Maine Collection).<\/p>\n

4- Bekenderen Maximus' vidnesbyrd i det syvende \u00e5rhundrede: Han taler om taksigelsens mysterium, n\u00e6vner l\u00e6sninger fra Loven og Profeterne (gr\u00e6ske f\u00e6dre, Maine Collection 91).<\/p>\n

Disse kilder bekr\u00e6fter tilstedev\u00e6relsen af l\u00e6sninger fra Det Gamle Testamente, arrangeret f\u00f8r Det Nye Testamente, i liturgien. Brugen af s\u00e5danne l\u00e6sninger fra Det Gamle Testamente er vidne til af de gamle romerske liturgier, anglikanske, syriske, armenske og andre.<\/p>\n

Begyndende i det syvende \u00e5rhundrede ser det ud til, at l\u00e6sninger fra Det Gamle Testamente, med undtagelse af Salmerne, begyndte at blive udelukket fra de vigtigste liturgier, i det mindste i omr\u00e5det for det \u00f8kumeniske patriarkat; Dette forts\u00e6tter den dag i dag i den ortodokse kirke, og \u00e5rsagen til denne dimension er, at hovedliturgien, som blev holdt s\u00f8ndag, dagen for Herrens opstandelse (se \u00c5b 10:1 \u201dJeg var i \u00c5nden p\u00e5 Herrens dag). \u201d), havde en s\u00e6rlig karakter med fokus p\u00e5 Kristus, og dette Center udg\u00f8r taksigelsens sakramente. I en s\u00e5dan liturgi er der ikke plads til Det Gamle Testamente undtagen Salmerne, Herrens yndlingsbog, prim\u00e6rt b\u00f8nnebogen fra den tidlige kirke, og hvor Herren, apostlene og hele den tidlige kirke s\u00e5 direkte eller indirekte profetier om Herrens liv og arbejde.<\/p>\n

Der er mange vidnesbyrd, der viser, at salmerne blev meget brugt i den tidlige kirke, arrangeret som l\u00e6sninger fra Det Nye Testamente, og de eksisterer den dag i dag, hvor vi synger salmer, ikke kun i katekumenernes liturgi (f.eks. antifonerne - som er salmer, der siges p\u00e5 skift, som f.eks. med Guds Moders forb\u00f8n - og f\u00f8r l\u00e6sningen af brevene snarere bruges det ogs\u00e5 i de troendes liturgi, for eksempel under den guddommelige nadver nogle passager fra Salmerne synges efter en gammel skik.<\/p>\n

Derudover er Salmernes Bog i de forskellige daglige gudstjenester, der afholdes i den ortodokse kirke i henhold til den gamle skik, opdelt i tyve katedraler, der l\u00e6ses en gang om ugen (ogs\u00e5 i Vesten specificerede Sankt Benedikt de ugentlige cyklusser af Salmerne) . Ved solnedgang om l\u00f8rdagen l\u00e6ses den f\u00f8rste Kathasma (sammensat af de f\u00f8rste otte salmer) og ogs\u00e5 Salmerne (103-140-141). I magi l\u00e6ser du Salmerne (3-19-20-37-50-62-87-102-118-142). Foruden den fremsiges ni oder (lovsange) efter den gamle skik, hvoraf otte stammer fra Det Gamle Testamente.<\/p>\n

\n\n\n\n\n\n\n\n\n\n\n
1-Sangen om udvandringen og krydset af Det R\u00f8de Hav<\/td>\n(2. Mosebog 15:11-19)<\/td>\n<\/tr>\n
2- Moses' sang<\/td>\n(5 Mosebog 32)<\/td>\n<\/tr>\n
3- Sangen om Anna, Samuels mor<\/td>\n(1 ml 2)<\/td>\n<\/tr>\n
4- Habakkuks b\u00f8n<\/td>\n(3: 1)<\/td>\n<\/tr>\n
5- Esajas' b\u00f8n<\/td>\n( 26: 9-20)<\/td>\n<\/tr>\n
6- Jonas' b\u00f8n<\/td>\n( 2: 2)<\/td>\n<\/tr>\n
7- Azarias b\u00f8n<\/td>\n(Daniel 3)<\/td>\n<\/tr>\n
8- De tre Qatiya b\u00f8nner i ovnen (brandovn)<\/td>\n(Daniel 3)<\/td>\n<\/tr>\n<\/tbody>\n<\/table><\/div>\n

A - Flytteferie:<\/strong><\/p>\n

Ud over salmerne l\u00e6ses to l\u00e6sninger i den ortodokse kirke, efter den gamle skik, i l\u00f8bet af onsdagen og fredagen i ugen, der kaldes adventsugen, og som g\u00e5r forud for den fyrretyvende store faste, den ene fra Joel og den anden fra Zakarias. I de f\u00f8rste seks uger af fasten, fra mandag til fredag, l\u00e6ses tre l\u00e6sninger fra Esajas ved matins, og fra F\u00f8rste Mosebog og Ordsprogene ved vesper. F\u00f8rste Mosebog l\u00e6ses ogs\u00e5 i fasten, til minde om verdens skabelse, is\u00e6r menneskets skabelse, og til minde om syndens historie.<\/p>\n

Under progestationsmessen, der afholdes i den ortodokse kirke i den hellige uge fra mandag til onsdag, og ogs\u00e5 i den store basilikummesse, der afholdes ved solnedgang p\u00e5 helligtorsdag, l\u00e6ses opl\u00e6sninger fra Anden Mosebog, Esajas, Jeremias og Job, i betragtning af at disse er billeder af Kristus, og ogs\u00e5 l\u00e6sninger fra Zakarias. Ogs\u00e5 p\u00e5 langfredag, dagen for Jesu Kristi evige offer, holdes gudstjenesten ikke i vores kirke, men timerne l\u00e6ses og synges ved solnedgang, hvor der synges mange messianske salmer og l\u00e6ses fra Esajas og Jeremias, Anden Mosebog. og Job, og passager fra apostlenes breve og de fire evangelier, foruden mange besl\u00e6gtede kirkesalmer Med lidenskaben, ved p\u00e5skesolnedgang, mindeh\u00f8jtideligheden af p\u00e5skeaften, og if\u00f8lge den hellige gudstjeneste, som er en af de. smukkeste og \u00e6ldste gudstjenester i den ortodokse kirke fejres Basilikum den Stores messe, og 15 l\u00e6sninger (femten l\u00e6sninger) l\u00e6ses fra F\u00f8rste Mosebog, Anden Mosebog, Esajas og Jonas (hele Skriften), Visdom, 3 og 4 Kongebog, Jeremias og Daniel med Ezras og de tre drenges b\u00f8nner, som er passager fra den anden kanon.<\/p>\n

B - Andre mobilferier:<\/strong><\/p>\n

Passager fra Det Gamle Testamente l\u00e6ses ved solnedgang p\u00e5 f\u00f8lgende helligdage:<\/p>\n

- Midt i pinsen l\u00e6ses passager fra Mika, Esajas og Ordsprogene.<\/p>\n

- I pinsen l\u00e6ses F\u00f8rste Mosebog og Femte Mosebog.<\/p>\n

S\u00f8ndag efter pinse, som er allehelgens s\u00f8ndag, l\u00e6ses Esajas og Salomons visdom.<\/p>\n

- Ved solnedgang l\u00e6ses Esajas og Zakarias.<\/p>\n

C - Faste helligdage:<\/strong><\/p>\n

De vigtigste h\u00f8jtider blandt de faste h\u00f8jtider, nemlig jul og helligtrekonger, er forudg\u00e5et af redskabsgudstjenester fra den tidlige kirke, som i mindeh\u00f8jtiden for p\u00e5skeaften I julens Paramon (timer og solnedgang) l\u00e6ses l\u00e6sninger fra F\u00f8rste Mosebog. Numbers, Mika, Esajas, Baruk og Daniel.<\/p>\n

I \u00e5benbaringens paramon l\u00e6ses l\u00e6sninger fra F\u00f8rste Mosebog, Anden Mosebog, Esajas 3 og 4, Konger og Dommere. Vedr\u00f8rende resten af de faste h\u00f8jtider l\u00e6ses tre l\u00e6sninger fra Det Gamle Testamente p\u00e5 hver fest ved solnedgang. Som i Herren Kristi fester (omsk\u00e6ring, indgang i templet, bebudelsen, forvandlingen, festen for korsets oph\u00f8jelse), fester Jomfru Maria (f\u00f8dslen af Vor Frue, hendes indtog i templet , og hendes s\u00f8vn), Johannes D\u00f8berens fester, martyrernes fester og \u00e5rsdagen for de \u00f8kumeniske konciler.<\/p>\n

Brug af Det Gamle Testamente i undervisning, evangelisering og forkyndelse:<\/span><\/strong><\/p>\n

Pr\u00e6dikenen er en v\u00e6sentlig og vigtig del af den guddommelige liturgi, selvom den ikke praktiseres ofte i den ortodokse kirke af den ene eller anden grund, is\u00e6r den bibelske pr\u00e6diken.<\/p>\n

Det Gamle Testamente blev i vid udstr\u00e6kning brugt i forkyndelsen og undervisningen i den tidlige kirke, og det vidner de oldkirkelige skrifter om, hvor vi ikke kun finder pr\u00e6diken eller undervisning om nogle karakterer og emner i Det Gamle Testamente, men ogs\u00e5 kommentarer og fortolkninger af mange b\u00f8ger. Vi finder ogs\u00e5 rigelig brug af Det Gamle Testamente i forhold til undervisning og disciplinering af unge i den tidlige kirke, af Origenes og Chrysostomos (otte pr\u00e6dikener om d\u00e5ben) og Kyrillos af Jerusalem (undervisning om sakramenterne).<\/p>\n

Hvordan bruger vi Det Gamle Testamente i pr\u00e6dikenen?<\/span><\/strong><\/p>\n

Hvis vi accepterer, at Det Gamle Testamente er guddommelig \u00e5benbaring, Guds Ord, m\u00e5 vi bruge det i pr\u00e6dikenen. Det Nye Testamente henvender sig til Kirken, ligesom Det Gamle Testamente Herfra kan vi sige, at vi kan bruge Det Gamle Testamente i kristen forkyndelse og undervisning, men vi kan ikke stoppe ved det, fordi den Gamle Testamentes forkyndelse eller pr\u00e6diken ikke har elementerne. af det kristne evangelium. Teologisk bebuder Det Gamle Testamente Kristus, men viser ham ikke historisk. For at pr\u00e6dike fra Det Gamle Testamente, m\u00e5 vi give det det kristne lys, det vil sige pr\u00e6dike fra det i lyset af det kommende lys, Herren Jesu Kristi lys.<\/p>\n<\/p>\n

Arkimandrit Michel Boghos
Lattakia \u00c6rkebisper\u00e5ds Bulletin
2 \/ 8 \/ 1998
Nummer 31 og f\u00f8lgende<\/p>","protected":false},"excerpt":{"rendered":"

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