{"id":2261,"date":"2010-05-15T11:27:23","date_gmt":"2010-05-15T11:27:23","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/orthodox-library\/faith-and-doctrine\/ammunition-orthodoxy\/chapter-xxiii-the-holy-icons\/"},"modified":"2024-11-18T01:43:44","modified_gmt":"2024-11-18T00:43:44","slug":"chapter-xxiii-the-holy-icons","status":"publish","type":"post","link":"https:\/\/www.orthodoxonline.org\/theology\/da\/orthodox-library\/faith-and-doctrine\/basic-dogmatic-teaching\/chapter-xxiii-the-holy-icons\/","title":{"rendered":"Kapitel treogtyve - hellige ikoner"},"content":{"rendered":"

A - Det Gamle Testamentes forbud<\/strong><\/span><\/h2>\n

Folket i Det Gamle Testamente blev forbudt at lave og tilbede afgudsbilleder: "Du m\u00e5 ikke lave dig noget udsk\u00e5ret billede eller lignelse af noget, som er oppe i himlen, eller som er p\u00e5 jorden nedenunder, eller som er i vandet. under jorden, og inkarn\u00e9r dem ikke, og tilbed dem ikke, for jeg er Herren din Gud for Gud." "Vend jer ikke til afguder, og lav ikke smeltede guder til jer. Jeg er Herren din Gud\u201d (3Mos 19:4). "I m\u00e5 ikke lave jer selv afguder eller til udsk\u00e5rne billeder, eller for jer selv m\u00e5 I ops\u00e6tte nogen monumenter, og I m\u00e5 heller ikke lave nogen udsmykket sten i jeres land for at g\u00f8re en inkarnation af ham." (3 Mosebog 26:1). Hvordan fortolker vi disse vers?<\/p>\n

<\/p>\n

Nogle k\u00e6ttere adskiller den f\u00f8rste del af disse vers fra den anden og fordrejer dens fortolkning. Men det er klart, at hovedv\u00e6gten af betydning ligger i den sidste s\u00e6tning: "Jeg er Herren din Gud." Disse vers \u00f8nsker at erkl\u00e6re, at den eneste sande Gud er Israels Gud, ikke de hedenske nationers guder: \u201dLovet v\u00e6re Herren, Israels Gud, fra evighed til evighed, og lad hele folket sige: 'Amen. Lov Herren'\u201d (1 Kr\u00f8nikebog 16:26). "For alle folkenes guder er v\u00e6rdil\u00f8se, men det er Herren, som har skabt himlen" (Salme 95:5). "Jeg er den f\u00f8rste og den sidste, og uden mig er der ingen gud" (Esajas 44:6). Derfor blev israelitterne forbudt at lave eller tilbede nationernes guder: "Du m\u00e5 ikke b\u00f8je dig for deres guder og ikke tjene dem eller g\u00f8re efter deres gerninger, men du skal \u00f8del\u00e6gge dem og \u00f8del\u00e6gge deres monumenter i stykker." Og du skal tjene Herren din Gud alene\u201d (2 Mos 23:24). At overtr\u00e6de dette bud ville f\u00f8re til alvorlige konsekvenser for det israelitiske folk (3 Kong 9:6-7), da det er en forbrydelse, der kan straffes med d\u00f8den (2. Mosebog 22:20, Femte Mosebog 17:2-7), selv for dem, der opildner andre at g\u00f8re det (5 Mosebog 13:6-11).<\/p>\n

At tilbede den eneste Gud giver ikke plads til "andre guder og flygtige afguder" (3 Kong 9:6-9, 14:9-10, Josva 23:15-16, 1 Kong 7:3, 8:8, Jeremias 1 :16, 2:27, Mal 2:11), er Israels Gud "jaloux": "De vakte mig til nidk\u00e6rhed med ham, som ikke er Gud, og de gjorde mig vrede med deres forf\u00e6ngeligheder. Og jeg vil g\u00f8re dem jaloux over for dem, der ikke er et folk, med t\u00e5belige folk, som jeg vil forarge." (5 Mosebog 23:21; se Ezekiel 20:5; 34:14; Femte Mosebog 4:24; 5:9; 6: 15). Han erkl\u00e6rede sin enhed gennem det navn, han gav Moses: "Jeg er den, der er" (2. Mosebog 3:14). I den hebraiske tekst (ehje aser ehje), som angiver, hvad der kommer f\u00f8r verbet (haja), der betyder "jeg er", "jeg er", "jeg er." Dette navn erkl\u00e6rer s\u00e5 Guds absolutte eksistens, og at han er den sande eksistens og sande liv (Jeremias 2:13). Han er den, der f\u00f8rte sit folk ud af \u00c6gypten, og til ham vil \u00e6re og tilbedelse vende tilbage. Han er den eneste Gud, og alle andre "er ikke guder" (5 Mos 32:21, 1 Kong 12:21, 2 Kong 19:18, 2 Kr\u00f8n 13:9, Jeremias 2:11, 5:7), dvs. , de findes ikke. De m\u00e5 ikke glorificeres eller tilbedes. "Jeg er Herren, og dette er mit navn, og jeg vil ikke give min \u00e6re til en anden, ej heller til udsk\u00e5rne billeder min pris" (Esajas 42:8).<\/p>\n

Trods disse alvorlige advarsler var faren for afgudsdyrkelse, for et folk omgivet af hedenskab p\u00e5 alle sider, stor og fristende. Vi m\u00e5 ikke glemme, at det israelske folk faldt i ulydighed mange gange og lavede og tilbad afguder i stedet for den sande Gud. Bibelen beskriver denne ulydighed mange steder: (2. Mosebog 32: 4-5, 3 Kongebog 12: 28, Dommere 2: 13, 3: 6, 4: 1, 10: 16, 1. Makka 1: 15... osv. .), is\u00e6r gennem profeternes mund, der advarede med frygtelige straffe for de ulydige (Hosea 2:7-15, Esajas 40:19-20, 46: 1-7, Jeremias 2:5 13, 2:27-28, 10:1-16, 16:20...osv.).<\/p>\n

Derfor var det n\u00f8dvendigt at forts\u00e6tte med at minde om denne fare og understrege pligten til at tilbede den Eneste Gud, "V\u00e6r forsigtig med ikke at glemme Herren, som f\u00f8rte dig ud af Egyptens land, slavehuset. du skal frygte Herren din Gud, og du skal tjene ham og sv\u00e6rge ved hans navn... F\u00f8lg ikke andre guder end folkenes guder omkring dig, for Herren din Gud er en nidk\u00e6r Gud iblandt dig, for at ikke vreden af Herren din Guds v\u00e6re for stor imod dig og udrydde dig fra jordens overflade...\u201d (5 Mosebog 6,13-15). "De, der stolede p\u00e5 udsk\u00e5rne billeder, som sagde til de st\u00f8bte billeder: 'I er vores guder,' er vendt tilbage og er blevet til skamme" (Esajas 42:17).<\/p>\n

"Men ligesom en kvinde bedrager sin mand, s\u00e5ledes har du bedraget mig, Israels sl\u00e6gt, siger Herren. Der h\u00f8rtes en r\u00f8st p\u00e5 bjergene, et r\u00e5b fra Israels b\u00f8rn, fordi de var g\u00e5et vild og havde glemt Herren deres Gud. Vend tilbage, I frafaldne s\u00f8nner, s\u00e5 vil jeg helbrede jeres frafald. Her kommer vi til dig, at du er Herren vor Gud. For h\u00f8jene og bjergenes m\u00e6ngde er falske, men Israels frelse er i Herren vor Gud\u201d (Jeremias 3:20-23).<\/p>\n

B - V\u00e6rkt\u00f8jer til tilbedelse i Det Gamle Testamente<\/strong><\/span><\/h2>\n

Gud forb\u00f8d tilbedelse af afguder, men han befalede folk i Det Gamle Testamente at lave nogle v\u00e6rkt\u00f8jer, bruge dem i sin tilbedelse og give dem \u00e6re og p\u00e5sk\u00f8nnelse. Gud befalede Moses at notere sine ord p\u00e5 "stentavler" (2. Mosebog 34:1), og forklarede ham - ned til de mindste detaljer - hvordan man fremstiller pagtens ark (2. Mosebog 25:9-21), offergaven bordet (2. Mosebog 25:22-29) og alteret (2. Mosebog 27:1-8, 30:1-10), kobberkummen (2. Mosebog 30:17-21) og vidnesbyrdets tabernaklet (2. Mosebog 26). : 1-37) og andre (se 2. Mosebog 35:11...osv.). Mere end det, befalede Gud at lave to keruber med deres arme ud over bassinet (2. Mosebog 25:17-19, se Heb. 9:5) og to store keruber over Det Helligste i Salomons tempel (3 Kongebog 6) :23-28, se 2 Kr\u00f8nikebog 3:10-12, Ezekiel 9:3, 10:2 osv.). Forskellige figurer af ti kobberk\u00f8er, statuer af l\u00f8ver og andre indgraverede statuer (1 Kongebog 7, 2. Kr\u00f8nikebog 4:3 osv.).<\/p>\n

Dette indikerer, at da Gud befalede: "Lav dig ikke et afgud eller billede," forb\u00f8d han ikke brugen af redskaber til tilbedelse. Tilbedelse af afguder var forbudt, men de symboler, redskaber og midler, der blev brugt i tilbedelsen af Gud, var ikke forbudt, fordi folket ikke tilbeder eller \u00e6rer dem for "sig selv", det vil sige uafh\u00e6ngigt af deres forhold til den levende Gud , hvem tilbedelse alene tilh\u00f8rer. "De, der stoler p\u00e5 udsk\u00e5rne billeder, vender tilbage, som siger til de st\u00f8bte billeder: I er vores guder" (Esajas 42:17).<\/p>\n

C - Det kristologiske grundlag for helgenikonerne<\/strong><\/span><\/h2>\n

Gud viste sig i Det Gamle Testamente gennem uskabte guddommelige handlinger og talte gennem profeternes mund (ApG 3:21, 2 Tim 3:16, 1 Pet 1:10-12, 2 Pet 1:21). I Det Nye Testamente blev Guds ord inkarneret og "boede iblandt os, og vi s\u00e5 hans herlighed" (Joh 1:14). Det vil sige, at Faderen selv viste sig for mennesker i S\u00f8nnens person (Joh 14:9) og etablerede et personligt forhold til os, s\u00e5 vi kan skildre Gud i Kristi person. I denne forbindelse siger Johannes af Damaskus: "I oldtiden var det ikke muligt at afbilde Gud, fordi han ikke havde antaget en krop eller form. Men nu, efter at Gud har vist sig i k\u00f8det og levet med menneskeheden, skildrer jeg Gud, som jeg kan se, og som er blevet stof for mig. Jeg vil aldrig holde op med at respektere den substans, hvormed min frelse blev fuldf\u00f8rt."<\/p>\n

Theodore the Studite forklarer: "Vi skildrer ikke Kristi natur, men snarere Kristi person, som er den usynlige Guds billede" (se Kol. 1:15, 2. Korintherbrev 4:4, Salomons visdom 7 :26). Dette billede er et synligt tegn p\u00e5 Guds usynlige tilstedev\u00e6relse og en bekr\u00e6ftelse af denne tilstedev\u00e6relse (se 14:9). Derfor er ikonernes \u00e6re baseret p\u00e5 de vigtigste frelsende trosl\u00e6rdomme, som er Kristi inkarnation og hans sande tilstedev\u00e6relse blandt os. N\u00e5r vi \u00e6rer ikoner, erkl\u00e6rer vi vores tro p\u00e5 sandheden om inkarnationen og Kristi inkarnation. Ikonet, som er en anerkendelse af Guds inkarnation i Kristus, leder os til modellen. Alts\u00e5 til Kristus selv.<\/p>\n

Ikonet udtrykker ogs\u00e5 menneskets dybe l\u00e6ngsel efter Kristus, den inkarnerede Gud, og udg\u00f8r en st\u00e6rk motivation for mennesket til at vende tilbage til ham. S\u00e5ledes indser vi den store fare, der falder ind i den, der n\u00e6gter at \u00e6re de hellige ikoner, fordi han ved at g\u00f8re det ben\u00e6gter Kristi inkarnation og virkeligheden af guddommelig ledelse. Den, der n\u00e6gter at afbilde ham, der "boede iblandt os", og "vi s\u00e5 hans herlighed" (Joh 1:14), har forn\u00e6gtet kirken, som er Kristi legeme, dens guddommelige-menneskelige karakter og dens evne til at tilbyde frelse til mand.<\/p>\n

At afvise ikonet, det vil sige det synlige og h\u00e5ndgribelige vidnesbyrd om Kristi inkarnation og virkeligheden af menneskets frelse inden for Kristi misundelse, har destruktive konsekvenser for mennesket. Derfor mener vores kirke, at den ortodokse tro omfatter \u00e6re for ikoner, og kalder den f\u00f8rste s\u00f8ndag i fasten, hvor den fejrer oph\u00f8jelsen af hellige ikoner, "ortodoks s\u00f8ndag". Derfor kan ingen h\u00e6vde at v\u00e6re ortodokse, hvis han ikke \u00e6rer ikoner.<\/p>\n

Men det betyder ikke, at de ortodokse forveksler billedet med originalen og tilbeder tr\u00e6et og farverne, der udg\u00f8r billedet, frem for Gud, som er originalen og modellen. Ikonet er "tegnet" eller "tegnet" og ikke den person, der er afbildet i det. Derfor siger Sankt Johannes af Damaskus: "Hvor tegnet er, er der ogs\u00e5 ejeren af billedet." Vi \u00e6rer billedet og giver det aldrig status som dets ejer. Al-Dimashqi n\u00e6vnte selv, at "enhver, der guddommeligg\u00f8r billedet, vil blive forbandet" (se Esajas 42:17). Dette er vores kirkes l\u00e6re, som det er formuleret af det syvende \u00f8kumeniske r\u00e5d: "Vi kysser ikoner, l\u00e6gger os ned for dem og \u00e6rer dem, men sand tilbedelse er kun v\u00e6rdig til den guddommelige natur."<\/p>\n

Den, der tilbeder hellige ikoner i stedet for Gud, har misfortolket det \u00d8kumeniske R\u00e5ds beslutning og har udsat sig selv for ford\u00f8mmelse af Bibelens ord, fordi han b\u00f8jer sig "til afguder af guld, s\u00f8lv, messing, sten og tr\u00e6" ( \u00c5benbaringen 9:20), som er "lavet af menneskeh\u00e6nder". De har mund, men taler ikke. Den har \u00f8jne, men ser ikke. Hun har \u00f8rer, men h\u00f8rer ikke. De har n\u00e6se og lugter ikke. Den har h\u00e6nder og r\u00f8rer ikke. Den har ben, den g\u00e5r ikke, og den stemmer ikke med halsen. Lad dem, der laver det, v\u00e6re ligesom det og alle, der stoler p\u00e5 det (Salme 113:4-8, se Salme 134:15 21).<\/p>\n

D - Ikoner for vores kirkes helgener<\/strong><\/span><\/h2>\n

Den ortodokse kirke \u00e6rer ikke kun Kristi ikon, men ogs\u00e5 ikonerne for helgener. Denne sag blev ikke n\u00e6vnt i Det Gamle Testamente, fordi ingen kunne skildre menneskets sande natur, da det blev skabt "i Guds billede", p\u00e5 grund af manglende evne til at se Guds "menneskets" billede i al dets renhed . Alle mennesker har arvet Adams natur, det vil sige Guds billede forvr\u00e6nget og forvandlet af fald og ford\u00e6rv.<\/p>\n

Men Kristus blev inkarneret og "t\u00f8mte" sig selv, "tog en tjeners skikkelse og blev menneskelignende" (Fil. 2:7), "deres f\u00f8rstef\u00f8dte bror" (Rom 8:29, Kol. 1:18) , Salme 88:28), og fik dem igen til at "ligne sig efter hans billede" (Rom 8:29, se Fil 3:21). Han fik dem igen "til at ligne hans billede" (Romerne 8:29, se Filipperne 3:21). S\u00e5ledes kan vi kende det sande menneske i personen af dem, der med renhed b\u00e6rer Guds billede. Hvad ang\u00e5r de hellige i vores kirke, som reagerede p\u00e5 Guds kald, blev de "lignende med S\u00f8nnens billede" og atter if\u00f8rt sig "den himmelskes billede" (1 Kor 15:49), og de afspejlede hans herlighed (2 Korintherbrev 3:18).<\/p>\n

Derfor skildrer vores kirkes ikoner ikke menneskets faldne natur, men snarere "det nye menneske" (Ef 2:15, 4:24) og henviser til Guds nye skabelse (2 Kor 5:17, Galaterne 6:15) ) og til den forvandling, som ingen kan opfatte med sine fysiske sanser, fordi det er "verden, der er helliget af Guds n\u00e5de", med den hellige Johannes af Damaskus.<\/p>\n

Den person, der har accepteret Kristus, afspejler "Herrens herlighed" og forvandles "til det samme billede fra herlighed til herlighed" (2 Kor 3:18). Dette sker ved Hellig\u00e5ndens kraft. Derfor udstr\u00e5ler de helliges kroppe lys fra nu af, uden at resten af menneskeheden kan opfatte det med deres sanser. De, der ikke lever \u00c5ndens liv i en permanent pinse, kan ikke forst\u00e5 betydningen af de hellige ikoner og se menneskets og hele verdens forvandling. Hvad ang\u00e5r de troende, der lever efter denne sandhed i Kirken, kan ingen forhindre dem i at komme ind i denne \u00e5ndelige gl\u00e6de, som de f\u00f8ler gennem vidnesbyrdet fra de ortodokse ikoner i denne nye verden.<\/p>\n

Sankt Johannes af Damaskus siger: "Apostlene s\u00e5 Herren med deres fysiske \u00f8jne, og mange mennesker s\u00e5 apostlene og martyrerne. Jeg vil ogs\u00e5 gerne se dem med sj\u00e6ls og krops \u00f8jne. Jeg er et menneske omgivet af kroppen, og jeg \u00f8nsker at have kontakt med helgenerne og se dem.\u201d Tilstedev\u00e6relsen af hellige ikoner er et glimrende middel til permanent kontakt med de hellige, som ikke forbliver mennesker fra den fjerne fortid, men snarere bliver vores samtidige og personlige venner af enhver troende.<\/p>\n

E - Malere i vores kirke<\/strong><\/span><\/h2>\n

Det blev p\u00e5lagt mine malere (1)<\/a> De helliges ikoner F\u00f8r de begynder at male et ikon af Kristus eller den allerhelligste jomfru, skal de faste og leve et liv i askese, hengivenhed og b\u00f8n. Dermed opn\u00e5r de de n\u00f8dvendige spirituelle oplevelser, og udtrykker dem derefter i farver. En lignende ting skete i Moses' syn. Vi har set, at han blev p\u00e5 bjerget i fyrre dage og n\u00e6tter og levede et liv med ekstrem askese og n\u00e6rhed til Gud (2. Mosebog 24:15-18). Efter at v\u00e6re blevet oplyst af lyset fra den treenige gud, steg han ned fra bjerget for at formidle Guds befalinger (2. Mosebog 34:30).<\/p>\n

S\u00e5ledes indser vi, hvorfor enhver, der mistede denne indre f\u00f8lelse og den \u00e5ndelige oplevelse, ikke kunne opn\u00e5 status som maler i kirken, og hvis v\u00e6rker ikke var andet end simple malerier eller billeder kopieret fra de hellige ikoner tegnet af Guds \u00c5nd. Hvad ang\u00e5r de sande malere, f\u00f8lte de, at de ikke arbejdede for sig selv, men blot skabte Hellig\u00e5ndens v\u00e6rker, som de l\u00e5nte deres h\u00e6nder til. Derfor satte de ikke deres navne p\u00e5 de hellige ikoner, og n\u00f8jedes med at angive, at de var "lavet af en h\u00e5nd...", alts\u00e5 af deres h\u00e5nd, som de overgav til Hellig\u00e5nden for at vejlede dem hvad de skal g\u00f8re. De troede, at Guds n\u00e5de, som retter op p\u00e5 menneskets forvr\u00e6ngede billede, f\u00f8rer deres h\u00e5nd til at male det glade og k\u00e6rlige billede af den levende Gud.<\/p>\n

De mente ogs\u00e5, at ikoner, som var et udtryk for \u00e5ndeligt liv, ikke skildrede situationer i det jordiske liv, men snarere situationer i den foranderlige verden. Af denne grund tegnede de ikke helgener, dyr, planter og hele skabelsen i "naturlige" former. De hellige ikoner udtrykker ikke "naturlige" forhold i denne verden, men snarere vores kirkes \u00e5ndelige oplevelse af en forvandlet verden, der vender tilbage til sin f\u00f8rste udstr\u00e5ling og til "friheden til Guds b\u00f8rns herlighed" (Romerne 8:21). . (2)<\/a><\/p>\n

\n

(1)<\/a> Han kaldes ogs\u00e5 "ikonforfatteren"... (Al-Shabaka)<\/p>\n

(2)<\/a> Dette er en af grundene til, at vores ortodokse kirke n\u00e6gter at lave statuer af Herren eller Fruen og helgenerne, fordi de ikke kan afbilde en herlighedstilstand, men snarere er i en naturlig tilstand. Vi ser ogs\u00e5, at efter at have lavet statuer, er Vesten gledet ind i at male sine ikoner, med naturlige menneskelige ansigter, udtryk og dimensioner... (Netv\u00e6rket).<\/p>","protected":false},"excerpt":{"rendered":"

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