{"id":2560,"date":"2010-09-16T00:52:43","date_gmt":"2010-09-16T00:52:43","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/orthodox-library\/faith-and-doctrine\/the-incarnation\/part-i-chapter-vii\/"},"modified":"2010-09-16T00:52:43","modified_gmt":"2010-09-16T00:52:43","slug":"part-i-chapter-vii","status":"publish","type":"post","link":"https:\/\/www.orthodoxonline.org\/theology\/da\/orthodox-library\/faith-and-doctrine\/the-incarnation\/part-i-chapter-vii\/","title":{"rendered":"1:7 \u2013 Origenistskole"},"content":{"rendered":"

Evans spekulerer p\u00e5, om det er n\u00f8dvendigt at rejse sp\u00f8rgsm\u00e5let om eksistensen af en tredje skole udover skolerne i Alexandria og Antiokia, som er den origenistiske skole. Origen Alexandrian var studiekammerat og ven af den hedenske filosof Plotinus. Han var et geni og skrev meget. Han er den mest fremtr\u00e6dende kommentator p\u00e5 Alexandria-skolen. Imidlertid var han p\u00e5virket af Platons ideer, is\u00e6r med hensyn til sp\u00f8rgsm\u00e5let om sj\u00e6les forudg\u00e5ende eksistens, fald og tilbagevenden. Dette er i modstrid med Bibelen. Sj\u00e6len og kroppen blev skabt sammen, uden at sj\u00e6len havde en tidligere eksistens. Der er ingen evighed for sj\u00e6le. Og s\u00e5 faldet gennem synden beg\u00e5et af Satan, Adam og Eva. Tilbagekomsten til Paradiset sker gennem Jesu inkarnation, ikke automatisk, som om der var en uundg\u00e5elig sk\u00e6bne.<\/p>\n

<\/p>\n

Evagrius var p\u00e5virket af disse ideer, indtil de blev et vigtigt grundlag i hans t\u00e6nkning. I \u00e5r 400 k\u00e6mpede Theophilus af Alexandria imod det. Chrysostomos blev anklaget for at v\u00e6re origenist. Faren spredte sig til Pal\u00e6stina og invaderede munkene, is\u00e6r i klosteret Mar Saba. Mar Saba selv kom til kejser Justinian i \u00e5r 531 og bad ham om at bek\u00e6mpe arianismen i vesten, nestorianismen og origenismen. Nogle ser i denne kombination af nestorianisme og origenisme i den \u00e6ra en f\u00f8lelse af forbindelserne mellem de to. Der er ingen tvivl om, at begge siders aristotelisme er klar. Origenerne i Pal\u00e6stina er chalcedonere i navn, men i en evigrisk stil.<\/p>\n

En af de mest fremtr\u00e6dende repr\u00e6sentanter for tendensen p\u00e5 det tidspunkt var Leontius, den byzantinske munk i klosteret Saint Saba, som adskilte sig fra Saint Saba i Konstantinopel. forrest En af dem var Theodore Askidas, som blev Justinians teologiske r\u00e5dgiver.<\/p>\n

I debatten siden begyndelsen af det sjette \u00e5rhundrede var sp\u00f8rgsm\u00e5let om, hvordan to naturer blev forenet i Jesus, hovedanliggendet i konflikten mellem de ortodokse og jakobitterne. Et forsvar af Chalcedon dukkede op (514-518), skrevet af grammatikeren Johannes, i Cilicia, Syrien, og havde stor indflydelse p\u00e5 at forsone Chalcedon med Cyril (Meyendorff 96-97). Efraim, patriark af Antiokia, Leonidius af Jerusalem og andre dukkede ogs\u00e5 op blandt de ortodokse r\u00e6kker.<\/p>\n

Men det er n\u00f8dvendigt at se bort fra begyndelsen af emnet. Kirkef\u00e6drene fandt ikke passende ord i det gr\u00e6ske sprog og deres tids videnskaber til at udtrykke, hvordan man forenes. De brugte ordet Crasis (blanding) og dets derivater afledt af stoisk filosofi (1)<\/a>. Ignatius af Antiokia havde i sit brev til Smyrna\u00e6erne brugt ordet "legemets b\u00e6rer", men ordet "blanding" herskede i lang tid. Teologen Gregory, med sit enest\u00e5ende geni, accepterede ikke ordet bogstaveligt if\u00f8lge stoikerne. Stoicismen er p\u00e5 trods af sin moralske tone pr\u00e6get af materialisme. I sit brev til Cledonius fors\u00f8gte Gregory at forklare det p\u00e5 en \u00e5ndelig m\u00e5de, idet han talte om foreningen mellem \u00e5ndelige v\u00e6sener.<\/p>\n

Men ordet er blevet kritiseret. Den blev udfordret af Cyril (min. 76: 401 og 332), Theodoretus (min. 76: 400) og Severus fra Antiochia selv (Le Bon 230), og den faldt ud af brug.<\/p>\n

S\u00e5 kom andre ord ind i slaget, ud\u00f8deliggjort af "hypostatisk forening" og "forening if\u00f8lge hypostase."<\/p>\n

Leonidius af Byzans er en Aristotelianer, der fors\u00f8gte at fortolke begreberne essens og hypostase (Dictionary of Catholic Theology 15: 1994 Han fors\u00f8gte ogs\u00e5 at fortolke Chalcedon i en origeniansk og evagriusisk fortolkning). Han var i lang tid blandet i folks sind med en anden Leontius, Jerusalemsmanden. Loves henledte opm\u00e6rksomheden p\u00e5 ham i \u00e5r 1887. S\u00e5 fulgte unders\u00f8gelsen. Den vigtigste af dem er Marcel Richards forskning (2)<\/a>. Dr. David Evans' afhandling blev for nylig offentliggjort, hvor han diskuterede de foreg\u00e5ende og giver en omfattende analyse. Meyendorff viede sider til det baseret p\u00e5 oplysninger, han fik fra Evans. Dette er dog fortsat den bedste reference. Sammenfatningen af hans mening om fagforeningen er:<\/p>\n

Leonidius af Byzans var p\u00e5virket af Evagrius og Origenes. Han sagde, at Guds ord eksisterer for evigt. Han er evigt forenet med sin nous (\u00e5nd). Denne "nous" er Kristus. Alle liv er faldet i forskellig grad. Kristi "nous" faldt ikke, men p\u00e5tog sig snarere en krop. Han vender sig til analyser, der har et sl\u00e6gtskab med nestorianisme og aristotelisk indflydelse. Han siger, at der er naturer, der har en hypostase, og der er naturer, der ikke har en hypostase, men derimod er hypostaserede til noget andet. Den guddommelige natur og kroppen er kodificeret (1). Hypostasen er "nous", hvilket betyder Kristus. Foreningen af guddommelighed og krop skete gennem "nous" (se kilde 14 og 15).<\/p>\n

Dette er selvf\u00f8lgelig en klar fejl. Derfor betragtede hans samtidige, Richard, Evans, Meyendorff og alle samtidige ham nu som en k\u00e6ttersk Origenes. Evans spekulerer p\u00e5, om Apollinarius ben\u00e6gtelse af eksistensen af "nous" i Kristi menneskelighed var p\u00e5virket af reaktionen p\u00e5 origenismen.<\/p>\n

Denne fejl m\u00f8dte fremragende modstand fra Leonidius af Jerusalem (som Richard er krediteret for at have opdaget for os), og kejser Justinian og den st\u00e6rke ford\u00f8mmelse af det femte \u00f8kumeniske r\u00e5d, som for de f\u00f8lgende kirkef\u00e6dre (Meyendorff) forekom at v\u00e6re et r\u00e5d rettet mod origenisme, det vil sige ikke, som forskere tidligere n\u00e6vnte, rettet mod nestorianismen. Men han slog innovat\u00f8rerne sammen (3)<\/a>Som vi ser i det sjette r\u00e5d (4)<\/a>Vi sluttede med at sige, at det evigt eksisterende Guds ord antog fra Maria en menneskelig natur med en krop og en rationel sj\u00e6l. Denne natur er uden en person. Men det er fuldst\u00e6ndig menneskelig natur, ligesom den natur, vi ser hos individer. Hvis det var en person, ville det ikke have v\u00e6ret en generel natur, og frelsen ville ikke have v\u00e6ret begr\u00e6nset til \u00e9t individ, og Jesus ville ikke have v\u00e6ret den anden Adam, i hvem alle mennesker blev fornyet og f\u00f8dt. Men denne natur har brug for et pr\u00e6dikat for sin eksistens. Hvis det er uden hypostase, s\u00e5 er dets hypostatiske grundlag Guds ords hypostase. Denne evige hypostase indeholder evigt den guddommelige natur. Med tiden omfattede det ogs\u00e5 den menneskelige natur. Dette begreb om indeslutning og besiddelse er et \u00e6ldgammelt patristisk begreb, som vi is\u00e6r ser blandt kappadokerne. Den guddommelige natur accepterer ikke sammens\u00e6tning<\/strong> Men personen accepterer forfatterskabet. Efter inkarnationen bestod Jesu hypostase af to naturer. Hans guddommelighed er ikke underlagt lidelse, men vi kan tilskrive lidelse til hans guddommelige hypostase p\u00e5 trods af hans menneskelighed (5)<\/a> Han er den, der led. Foreningen af Hans menneskelighed og Hans guddommelighed er en hypostatisk forening, mens vi er forenet med Gud gennem n\u00e5de.<\/p>\n

P\u00e5 den m\u00e5de l\u00f8ses et meget stort teologisk problem for os. Den guddommelige natur, den guddommelige essens, er delt mellem de tre personer, og hver af dem ejer den fuldst\u00e6ndig uden nogen opdeling mellem dem. Han er helt og holdent Faderen, helt S\u00f8nnen og helt Hellig\u00e5nden. Hvis vi siger, at den guddommelige natur er blevet inkarneret, vil vi have sagt, at den hellige treenighed er blevet inkarneret. Men hvis vi siger, at en hypostase af den hellige treenighed blev inkarneret, s\u00e5 begr\u00e6nser vi inkarnationen til personen af Guds S\u00f8n. Naturligvis forbliver vi inden for gr\u00e6nserne af den guddommelige hemmelighed, som englenes forst\u00e5elser ikke selv begriber, men snarere l\u00e6gger sig ydmygt ud for ham i konstant lovprisning.<\/p>\n<\/p>\n

\n

(1)<\/a> Se 12 kilder.<\/p>\n

(2)<\/a> Ordet er ogs\u00e5 gammelt. Apollinaris og Saint Epiphanius brugte det, som Richard n\u00e6vnte i sin artikel om "The Hypostasis."<\/p>\n

(3)<\/a> Digression: Jeg kan huske, at jeg kiggede i notesbog nr. 6 i Fader Boris Bobrinskoys lektioner (den var tabt, og jeg kunne ikke gennemg\u00e5 den), at ideen om foreningen af Guds Ord med den menneskelige \u00e5nd i Jesus er en platonisk id\u00e9, ikke en kristen. Fortjenesterne ved Evagrius og Leonidius af Byzans er \u00e9n ting, og kirkef\u00e6dres meninger som Gregor, Augustin og Damaskus er en anden. Forskellen er stor. Platonisterne troede p\u00e5 sj\u00e6lens forudg\u00e5ende eksistens. Vi siger noget andet (Gregor, Pr\u00e6diken 45:9 og Brevet til Cledonius 10. Og Augustin, Epistlerne 187:8 og 140:12. Og Nyssa mod Apollinaris 41. og Damaskus 3:6, 18 og Palamas...)<\/p>\n

(4)<\/a> Det sjette r\u00e5d n\u00e6vner, at det femte r\u00e5d blev holdt "mod Theodorus, Origenes, Didymus og Evagrius, og Theodoritus' skrifter, mod Kyrillos kapitler ... og brevet ... Hippas ..." (Lovsamlingen) , s. 512).<\/p>\n

(5)<\/a> Se 16<\/p>","protected":false},"excerpt":{"rendered":"

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