{"id":2660,"date":"2010-11-10T02:52:13","date_gmt":"2010-11-10T02:52:13","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/orthodox-library\/virtues-and-spiritual-life\/tow-pilgrims-between-the-earth-and-the-sky\/part-i-chapter-v-v15-1557\/"},"modified":"2010-11-10T02:52:13","modified_gmt":"2010-11-10T02:52:13","slug":"part-i-chapter-v-v15-1557","status":"publish","type":"post","link":"http:\/\/www.orthodoxonline.org\/theology\/pl\/orthodox-library\/virtues-and-spiritual-life\/tow-pilgrims-between-the-earth-and-the-sky\/part-i-chapter-v-v15-1557\/","title":{"rendered":"1:5 \u2013 Ujawnij"},"content":{"rendered":"
\n

\u201eObni\u017cy\u0142 niebiosa i zst\u0105pi\u0142 z ob\u0142okami pod nogami\u201d (Ps 17,9)<\/p>\n<\/blockquote>\n

Nie ma w\u0105tpliwo\u015bci, \u017ce idea Boga w cz\u0142owieku wydaje si\u0119 by\u0107 \u201ewrodzona\u201d i zwi\u0105zana z jego \u017cyciem, i co do tego nie ma dyskusji. Jednak r\u00f3\u017cnica na przestrzeni wiek\u00f3w polega\u0142a na tym, jak znamy Boga i jak On nam si\u0119 ukazuje. B\u00f3g jest z natury niewidzialny i znajduje si\u0119 poza tym stworzonym \u015bwiatem, wi\u0119c jak ten \u015bwiat mo\u017ce Go pozna\u0107? Jak to odkrywamy?<\/p>\n

<\/p>\n

Istniej\u0105 dwa sposoby odkrywania Boga. Pierwsz\u0105 metod\u0105 jest to, co nazywamy \u201eodkryciem naturalnym\u201d, przez kt\u00f3re rozumiemy naturalne wnioskowanie o istnieniu i atrybutach Boga przez cz\u0142owieka. Dzieje si\u0119 tak dlatego, \u017ce cz\u0142owiek bez wysi\u0142ku i zwyk\u0142\u0105 logik\u0105 wnioskuje o Bogu na podstawie swoich dzie\u0142 i natury stworzonej wok\u00f3\u0142 cz\u0142owieka oddany do jego s\u0142u\u017cby. Dlatego zaprzeczanie istnieniu Boga jest wnioskiem nielogicznym! W ramach tego objawienia filozofie i religie rozwin\u0119\u0142y swoje nauki o Bogu.<\/p>\n

Istnieje jednak metoda \u201eobjawienia nadprzyrodzonego\u201d, czyli interwencji Boga w histori\u0119. Tutaj poznajemy Boga takim, jakim przychodzi, a nie jako jedno z Jego stworze\u0144. Biblia \u015awi\u0119ta opiera\u0142a si\u0119 na tej metodzie objawienia, oznaczaj\u0105cej bardziej pojawienie si\u0119 Boga ni\u017c odkrycie cz\u0142owieka. To nadprzyrodzone objawienie nast\u0119powa\u0142o w Pi\u015bmie \u015awi\u0119tym etapami, pocz\u0105wszy od proroctw i prorok\u00f3w Starego Testamentu. Proroctwo cz\u0119sto stanowi\u0142o wiadomo\u015b\u0107, kt\u00f3ra przekracza\u0142a lub zaprzecza\u0142a logicznej wiedzy ludzkiej swoich czas\u00f3w, poniewa\u017c wiedza pochodzi\u0142a z boskiego objawienia, to znaczy z samoobjawienia si\u0119 Boga, kt\u00f3rego kulminacj\u0105 by\u0142o wcielenie S\u0142owa, Pana Jezusa.<\/p>\n

Nasza Cerkiew prawos\u0142awna w swoich s\u0142owach o Bogu opiera si\u0119 na metodzie realistycznej i historycznej. Pan Jezus podzieli\u0142 histori\u0119 na dwie cz\u0119\u015bci: to, co by\u0142o wcze\u015bniej i to, co nast\u0105pi\u0142o p\u00f3\u017aniej. Epoki renesansu i o\u015bwiecenia w Europie w XVIII wieku pr\u00f3bowa\u0142y \u2013 na pr\u00f3\u017cno \u2013 rzuci\u0107 wyzwanie temu nadprzyrodzonemu objawieniu i przekszta\u0142ci\u0107 chrze\u015bcija\u0144stwo w zwyk\u0142y system religijny, jak ka\u017cdy inny, usuwaj\u0105c je z kontekstu historycznego jako wydarzenie. Natomiast dla naszej Cerkwi wiara opiera si\u0119 na wydarzeniach, a nie na badaniach. Widzieli\u015bmy \u201eto, co by\u0142o od pocz\u0105tku, co s\u0142yszeli\u015bmy, co widzieli\u015bmy na w\u0142asne oczy, co widzieli\u015bmy i czego dotyka\u0142y nasze r\u0119ce... \u017bycie bowiem objawi\u0142o si\u0119 i widzieli\u015bmy je, i dawajcie \u015bwiadectwo i oznajmiajcie wam\u201d (1 Jana 1:1-2). Kiedy religia ogranicza si\u0119 do poznania Boga na podstawie naturalnego objawienia, w\u00f3wczas przeradza si\u0119 w system religijny stworzony przez ludzi. Kiedy jednak chrze\u015bcija\u0144stwo opiera swoj\u0105 wiar\u0119 na wydarzeniach historycznych, staje si\u0119 nauk\u0105 realistyczn\u0105. Nasz B\u00f3g jest Tym, kt\u00f3ry wszed\u0142 dla nas w histori\u0119 i dzieli si\u0119 z nami nasz\u0105 histori\u0105.<\/p>\n

Na niekt\u00f3re chrze\u015bcija\u0144skie nurty intelektualne w \u015bwiecie protestanckim i katolickim wp\u0142yn\u0119\u0142y epoki zachodniej scholastycyzmu i o\u015bwiecenia. Dlatego protestanci, a zw\u0142aszcza libera\u0142owie, sk\u0142onni byli wraca\u0107 do objawienia naturalnego i opiera\u0107 si\u0119 na roli ludzkiej logiki w odkrywaniu Boga poprzez Jego dzie\u0142a. Rozumiemy zatem, w jaki spos\u00f3b pos\u0142uguj\u0105 si\u0119 sztuk\u0105 ikon, ale zast\u0119puj\u0105 osob\u0119 bosk\u0105 stworzeniem. U\u017cywaj\u0105 sztuki, ale do wyra\u017cania naturalnych objawie\u0144 na temat Boga, a nie do wyra\u017cania Boga bezpo\u015brednio, gdy przyszed\u0142. Wynika z tego wiele przyk\u0142ad\u00f3w w kulcie i teologii.<\/p>\n

Je\u015bli chodzi o nurty \u201eegzystencjalne protestanckie\u201d, to skorzysta\u0142y one z wydarze\u0144 bosko-historycznych w spos\u00f3b korzystny dla wewn\u0119trznego \u017cycia cz\u0142owieka. Potraktowa\u0142em wi\u0119c te wydarzenia jak mitologi\u0119 \u2013 po\u017cyteczny mit, kt\u00f3ry wp\u0142ywa na \u017cycie duchowe cz\u0142owieka i daje mu lekcje i si\u0142\u0119 do kontynuowania \u017cycia zgodnie z nauk\u0105 chrze\u015bcija\u0144sk\u0105. Tym samym zaakceptowali\u015bcie histori\u0119 jako mit, a nie wydarzenie. Nie r\u00f3\u017cni si\u0119 tym samym od religii i filozofii, kt\u00f3re opieraj\u0105 si\u0119 na objawieniu naturalnym, ignoruj\u0105c interwencj\u0119 Boga w histori\u0119 cz\u0142owieka, czyli Jego wej\u015bcie w nasz\u0105 histori\u0119.<\/p>\n

Wierzymy, \u017ce B\u00f3g jest osob\u0105. Dlatego nikt nie mo\u017ce Go pozna\u0107, je\u015bli On si\u0119 nie uto\u017csami. Dodajmy do tego, \u017ce B\u00f3g ma inn\u0105 natur\u0119 ni\u017c nasza i \u015bwiat inny ni\u017c nasz. Je\u015bli wi\u0119c do nas nie przyjdzie, nie b\u0119dziemy w stanie narysowa\u0107 Jego prawid\u0142owego obrazu. Jak cz\u0142owiek mo\u017ce pozna\u0107 co\u015b spoza swojego \u015bwiata? Je\u015bli nie zna Boga poprzez cechy swego \u015bwiata i jego ograniczenia, w\u00f3wczas wie o Nim to, co wie, a czego nie zna takim, jakim jest i takim, jakim przyszed\u0142 i da\u0142 nam o sobie pozna\u0107 w tym, co jest poza nasz\u0105 wiedz\u0105.<\/p>\n

Katolicka my\u015bl chrze\u015bcija\u0144ska akceptowa\u0142a istnienie dw\u00f3ch stopni objawienia: naturalnego i nadprzyrodzonego, ale postrzega\u0142a je jako dwa r\u00f3\u017cne stopnie.<\/p>\n

Nasz Ko\u015bci\u00f3\u0142 prawos\u0142awny postrzega objawienie Bo\u017ce jako objawienie, kt\u00f3re rozpocz\u0119\u0142o si\u0119 wraz z ukazaniem si\u0119 dzie\u0142 Boga w Jego stworzeniu (objawienie naturalne) i rozwin\u0119\u0142o si\u0119 w nadprzyrodzone objawienie Bo\u017ce. Zatem naturalne sposoby poznania Boga stanowi\u0105 podstaw\u0119 i pierwszy poziom Bo\u017cego objawienia ostatecznego objawienia wraz z Jego ostatecznym przyj\u015bciem na \u015bwiat.<\/p>\n

Wcielenie Jezusa wywr\u00f3ci\u0142o do g\u00f3ry nogami metodologie religii w poznawaniu Boga. B\u00f3g jest tym, kt\u00f3ry nam si\u0119 ukazuje, a nie tym, kt\u00f3rego odkrywamy. B\u00f3g Biblii jest Bogiem, kt\u00f3rego otrzymali\u015bmy, a nie Bogiem, kt\u00f3rego wymy\u015blili\u015bmy. Fakt ten ma bardzo du\u017ce konsekwencje. Po pierwsze, akceptujemy Boga takim, jakim jest, a nie takim, jakim jeste\u015bmy. B\u00f3g nie jest obrazem ludzkich idea\u0142\u00f3w, idea\u0142\u00f3w, kt\u00f3re si\u0119 rozwijaj\u0105, s\u0105 w konflikcie i zmieniaj\u0105 si\u0119. Drugim wa\u017cnym skutkiem jest to, \u017ce poznanie Boga ze swej natury jest \u201eprzyjmowaniem\u201d, a zatem wi\u0105\u017ce si\u0119 z bardzo wa\u017cn\u0105 spraw\u0105, jak\u0105 jest \u201eakceptacja\u201d. Wolno\u015b\u0107 cz\u0142owieka odgrywa tu t\u0119 sam\u0105 rol\u0119 co pragnienie Boga. Akceptacja cz\u0142owieka jest r\u00f3wnoznaczna z pojawieniem si\u0119 Boga. Sama mi\u0142o\u015b\u0107 Boga nie wystarczy bez pozytywnej wolno\u015bci cz\u0142owieka. Ten most, kt\u00f3ry po\u0142\u0105czy stworzone i niestworzone, mi\u0119dzy tym, co postrzegane i niezrozumia\u0142e, co ograniczone i nieskr\u0119powane, nie mo\u017ce opiera\u0107 si\u0119 na jednej zasadzie, jak\u0105 jest Bo\u017ca mi\u0142o\u015b\u0107 do cz\u0142owieka drugiej strony, kt\u00f3r\u0105 jest akceptacja przez wolnego cz\u0142owieka tego bosko-ludzkiego dialogu, w kt\u00f3rym B\u00f3g inicjuje, a cz\u0142owiek mu odpowiada.<\/p>\n

Zatem objawienie Bo\u017ce zaczyna si\u0119 od objawienia, czyli od objawienia si\u0119 Boga cz\u0142owiekowi, a objawienie to jest darem Bo\u017cej mi\u0142o\u015bci, a nie owocem ludzkiego wysi\u0142ku. Ale to objawienie mo\u017cna osi\u0105gn\u0105\u0107 tylko wtedy, gdy staje si\u0119 ono \u201edzieleniem si\u0119\u201d, czyli wsp\u00f3\u0142dzieleniem \u017cycia mi\u0119dzy Bogiem i cz\u0142owiekiem. Dlatego B\u00f3g objawi\u0142 si\u0119 cz\u0142owiekowi nie jako wiedza, ale jako wsp\u00f3lnota. Na tym polega znajomo\u015b\u0107 mi\u0119dzy lud\u017ami. Cz\u0142owiek bowiem jako B\u00f3g (i jest na sw\u00f3j obraz) jest osob\u0105. B\u00f3g ofiarowuje siebie, a cz\u0142owiek przyjmuje Go w wolnej relacji. Dlatego psalmista \u015bpiewa: \u201eChrystus zst\u0105pi\u0142 z niebios, powitajcie Go\u201d. Dlatego mi\u0142o\u015b\u0107 Bo\u017ca jest nieskuteczna, gdy odrzuca j\u0105 wolno\u015b\u0107 ludzka. Zatem Boga nie znamy z religii, ale z towarzystwa i wsp\u00f3lnoty w Jego \u017cyciu. W metodologiach religijnych B\u00f3g staje si\u0119 niemal zwyk\u0142\u0105 \u201eteori\u0105\u201d, w kt\u00f3r\u0105 mo\u017cemy wierzy\u0107, nie zmieniaj\u0105c przy tym naszego \u017cycia, z wyj\u0105tkiem tego, czego wymaga trzymanie si\u0119 jego zasad. Ale \u201eB\u00f3g historii\u201d, kt\u00f3ry spu\u015bci\u0142 niebiosa i zst\u0105pi\u0142, jest Bogiem. Kiedy Go poznajemy, poznajemy siebie w nowy spos\u00f3b. Poznajemy Go jako naszego Boga i znamy siebie jako Jego towarzyszy.<\/p>\n

Amen<\/p>","protected":false},"excerpt":{"rendered":"

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