{"id":657,"date":"2009-02-24T00:25:45","date_gmt":"2009-02-24T00:25:45","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/church-history\/church-history-to-nineteenth-century\/monks-in-the-third-and-fourth-centuries\/"},"modified":"2009-02-24T00:25:45","modified_gmt":"2009-02-24T00:25:45","slug":"monks-in-the-third-and-fourth-centuries","status":"publish","type":"post","link":"https:\/\/www.orthodoxonline.org\/theology\/es\/church-history\/church-history-to-nineteenth-century\/monks-in-the-third-and-fourth-centuries\/","title":{"rendered":"Monjes en los siglos III y IV"},"content":{"rendered":"

origen:<\/span><\/strong> Jesucristo fue el primero en vivir una vida de pobreza, vagancia y miseria. Ense\u00f1\u00f3 que el Reino de Dios se acercaba. Envi\u00f3 a sus disc\u00edpulos y les orden\u00f3 que no llevaran nada por el camino. Jacob, el hermano del Se\u00f1or, no com\u00eda carne, no beb\u00eda vino y solo ten\u00eda una prenda de vestir.<\/p>\n

La persecuci\u00f3n lleg\u00f3 en los primeros tres siglos, y los creyentes huyeron al desierto y a las tierras bald\u00edas y vivieron una vida de miseria, pureza y piedad. La severidad del gobierno se hizo m\u00e1s severa y los impuestos se volvieron cada vez m\u00e1s pesados. Los creyentes perdieron la fe y abandonaron las aldeas y granjas, protestando contra el sistema de la sociedad, hasta que lleg\u00f3 el siglo IV y llegaron Constantino y sus sucesores. dif\u00edcilmente cambia nada en el camino de los creyentes. Comenzaron a decir que es necesario contentarse y alejarse del mundo para contemplar y pensar en los valores espirituales y humanos.<\/p>\n

<\/p>\n

Orden Mon\u00e1stica en las Di\u00f3cesis de Antioqu\u00eda:<\/span><\/strong> Antonio el Grande (250-356) se retir\u00f3 a s\u00ed mismo. Su fama se extendi\u00f3 por Egipto y los ascetas se reunieron a su alrededor como individuos, no como grupos. San Pacomio (290-345) acept\u00f3 el cristianismo y se hizo ermita\u00f1o, por lo que sus seguidores prefirieron el monaquismo de forma colectiva y no individual. Los creyentes de Antioqu\u00eda acudieron a los dos santos, se refugiaron en ellos y regresaron a Palestina, Siria, Edesa, la Pen\u00ednsula y Asia Menor.<\/p>\n

El mayor de los monjes de Antioqu\u00eda parece ser Hilari\u00f3n de Gaza. Despu\u00e9s de someterse a la austeridad de San Antonio el Grande, regres\u00f3 a Palestina en el a\u00f1o 307 y se recluy\u00f3 en el desierto de Gaza. Despu\u00e9s de pasar veinte a\u00f1os contemplando, eman\u00f3 la fragancia de sus virtudes, y los paganos de Egipto y Siria se reunieron a su alrededor, aceptaron la bendici\u00f3n de su mano y perseveraron en el ascetismo y la austeridad. Otros siguieron su ejemplo y el monaquismo se extendi\u00f3 por Palestina y los monasterios se multiplicaron. El propio Hilari\u00f3n residi\u00f3 en uno de estos monasterios. Los monjes se agolparon a su alrededor y \u00e9l ansiaba aislarse, as\u00ed que los dej\u00f3 solos y regres\u00f3 al desierto.<\/p>\n

En Antioqu\u00eda surgieron dos escuelas mon\u00e1sticas, dos formas de monaquismo. Mientras vemos al pueblo de Palestina y de los pa\u00edses vecinos volverse asc\u00e9ticos y vivir en grupos en la costa de Palestina y en el desierto de Judea, observamos que varios peregrinos occidentales tambi\u00e9n fundan monasterios en Antioqu\u00eda. Jerusal\u00e9n, Bel\u00e9n y otros lugares santos y residir all\u00ed en retiro en oraci\u00f3n, ayuno y ascetismo.<\/p>\n

La pronunciaci\u00f3n griega, mandra, significa redil de ovejas. Luego los monjes utilizaron esta palabra para referirse al lugar donde sol\u00edan reunirse. De ah\u00ed el t\u00e9rmino "archimandrita", que se le dio al jefe de los monjes. Algunos monjes nombraron su lugar de reuni\u00f3n con la palabra griega Choinobion, que significa foro y comunidad.<\/p>\n

San Basilio el Grande:<\/span><\/strong> (329-379). Distribuy\u00f3 su dinero entre los pobres y se fue al desierto a adorar y orar. Luego su l\u00edder espiritual le aconsej\u00f3 que viajara a Egipto, Siria y Mesopotamia para inspeccionar los asuntos de los monjes y ermita\u00f1os de all\u00ed. Regres\u00f3 a su pa\u00eds en el a\u00f1o 359 y estableci\u00f3 un monasterio para monjes en la orilla del r\u00edo Iris. Vivi\u00f3 una vida casta con sus monjes. Este santo estableci\u00f3 monasterio tras monasterio hasta convertirse en padre de cientos de monjes. Estableci\u00f3 sus leyes mayores y menores, que se extendieron por todo Oriente y luego tambi\u00e9n a Occidente. El monaquismo basiliano se distingu\u00eda del pachomita y otros por su regularidad, la sumisi\u00f3n de sus miembros a su superior y al administrador de sus asuntos, y el hecho de que el superior escuchaba los consejos de los monjes. Tem\u00eda la pereza en las almas de los monjes, por lo que los inst\u00f3 a trabajar juntos manualmente en beneficio del grupo, a leer la Santa Biblia y meditar en su contenido.<\/p>\n

Avram la barra:<\/span><\/strong> (303-379) Contempor\u00e1neo de Basilio el Grande, Efr\u00e9n el Justo. Efr\u00e9n naci\u00f3 en Nisibis de padres cristianos. Se uni\u00f3 a su famoso obispo, Santiago, \u201cy le dio a beber incienso puro de piedad y ciencia\u201d. Ley\u00f3 el Libro de Dios y lo hizo sabio, dej\u00f3 el mundo y se recluy\u00f3. As\u00ed que tom\u00f3 su m\u00e9todo del ermita\u00f1o Juli\u00e1n y se dedic\u00f3 al ayuno, la oraci\u00f3n y la mortificaci\u00f3n. Hasta que su cuerpo se convirti\u00f3, seg\u00fan Nyssa, en un esqueleto, como si de una estatua de arcilla se tratara.<\/p>\n

Cuando Nisibis cay\u00f3 en manos de los persas en el a\u00f1o 363, huy\u00f3 y march\u00f3 hacia Edesa. Supervis\u00f3 su escuela y ense\u00f1\u00f3 a los estudiantes las verdades de la fe correcta. Visit\u00f3 a los ermita\u00f1os en los suburbios de Edesa y los super\u00f3 en santidad y perfecci\u00f3n. Su fama se extendi\u00f3 hasta que muchas personas vinieron a seguir su ejemplo. Predic\u00f3, gui\u00f3 y se convirti\u00f3 en padre de cientos de ermita\u00f1os y monjes.<\/p>\n

Mar Mar\u00fan <\/strong>(1)<\/a>:<\/strong><\/span>  Teodoeto, obispo de Ciro, menciona al ermita\u00f1o Marun entre los ermita\u00f1os de su di\u00f3cesis. Dice que se recluy\u00f3 en uno de los picos cerca de un templo pagano y que pas\u00f3 su vida en oraci\u00f3n y arrepentimiento. Dios le otorg\u00f3 la capacidad de curar, por lo que la gente acud\u00eda en masa a \u00e9l. Piden bendiciones y oraciones. Algunos de ellos estudiaron con \u00e9l y siguieron sus pasos. Cris\u00f3stomo le escribi\u00f3 durante su terrible experiencia en Armenia en el a\u00f1o 405, pregunt\u00e1ndole por su situaci\u00f3n y pidiendo sus oraciones. Teodoreto no mencion\u00f3 el a\u00f1o de su muerte, ni nadie m\u00e1s lo mencion\u00f3. Sin embargo, Cris\u00f3stomo mantuvo correspondencia con \u00e9l en el a\u00f1o 405 y que Teodorito comenz\u00f3 a escribir sus noticias en el a\u00f1o 323. De ah\u00ed que su muerte se fijara en el a\u00f1o 410 o alrededor de esa fecha. La Iglesia Universal, con sus ramas griega y latina, contin\u00faa honrando a este santo ortodoxo hasta el d\u00eda de hoy.<\/p>\n

San Jer\u00f3nimo:<\/span><\/strong> (347-420) En el a\u00f1o 373, Antioqu\u00eda dio a luz a Jer\u00f3nimo, el joven italiano-esloveno, que m\u00e1s tarde se convirti\u00f3 en el m\u00e1s grande hombre de interpretaci\u00f3n de la Iglesia occidental. Este santo naci\u00f3 en Eslovenia de padres cristianos orientales piadosos. A los doce a\u00f1os fue enviado a Roma donde estudi\u00f3 elocuencia y ret\u00f3rica. All\u00ed acept\u00f3 el sacramento del bautismo de manos de Libario, obispo de Roma en el a\u00f1o 365. Decidi\u00f3 dedicarse al culto y busc\u00f3 atraer a su hermana peque\u00f1a a una vida de celibato y ascetismo, pero su t\u00eda se enfad\u00f3 con \u00e9l. y se rebel\u00f3 contra \u00e9l, por lo que viaj\u00f3 hacia Oriente.<\/p>\n

A su llegada a Antioqu\u00eda, naci\u00f3 como invitado de Avagrius, el sacerdote, Yamen de Velenus, el l\u00edder de los ortodoxos av\u00e9st\u00e1ticos. Estudi\u00f3 griego y hebreo y escuch\u00f3 a grandes comentaristas y te\u00f3logos. Entonces estaba solo en el desierto de Khalqis (Qinnasrin). En el a\u00f1o 377 regres\u00f3 a Antioqu\u00eda y Filino lo convenci\u00f3 de aceptar el sacerdocio. Luego fue a Constantinopla para aprender ciencias y teolog\u00eda con Gregorio el Te\u00f3logo, y permaneci\u00f3 all\u00ed durante dos a\u00f1os. En el a\u00f1o 382 acompa\u00f1\u00f3 a Filino a Roma, donde su obispo, D\u00e1maso, lo tom\u00f3 como escriba suyo y le encomend\u00f3 escribir una traducci\u00f3n unificada de la Biblia.<\/p>\n

D\u00e1maso muri\u00f3 en el a\u00f1o 382, y algunos quer\u00edan que Jer\u00f3nimo le sucediera. Las lenguas de la envidia se levantaron y arrojaron al santo monje las flechas de los \u201ccorazones viles\u201d. Entonces llev\u00f3 su cruz y su biblioteca y viaj\u00f3 a Antioqu\u00eda, Acre, Jaffa, Jerusal\u00e9n y Bel\u00e9n. Lo acompa\u00f1aban su hermano Polpianus, el sacerdote Mansour y los dos hombres piadosos, Paula y Ephestocum. Paula Derin construy\u00f3 dos monasterios en Bel\u00e9n junto al \u201csanto pesebre\u201d, uno para hombres y otro para mujeres. Ella asumi\u00f3 la presidencia del monasterio de mujeres y el santo supervis\u00f3 la gesti\u00f3n del monasterio de hombres. Permaneci\u00f3 en Bel\u00e9n treinta y cinco a\u00f1os. Muri\u00f3 all\u00ed en el a\u00f1o 420 y fue enterrado cerca del santo pesebre, luego su cuerpo fue trasladado a Roma. En el a\u00f1o 405 complet\u00f3 la traducci\u00f3n de la Biblia conocida como Vulgata.<\/p>\n

Los monjes y la sociedad:<\/span><\/strong> Los paganos cultos ve\u00edan en los monjes enemigos mortales de todos los placeres de la naturaleza. Los tontos son traidores que no han mantenido su promesa de lealtad a la sociedad civil. Los monjes odiaban ver a la gente adorando \u00eddolos, abandonando al \u00fanico Dios. En cuanto al Estado, Walens estaba descontento con la intervenci\u00f3n de los monjes de Natrun en el caso del sucesor de Atanasio en Alejandr\u00eda, por lo que dict\u00f3 una ley en el a\u00f1o 375 que obligaba a los monjes a realizar el servicio militar. Sus trabajadores fueron a Egipto y Oriente, expulsando a los monjes y ermita\u00f1os, deshonr\u00e1ndolos y burl\u00e1ndose de ellos. Varios de ellos murieron bajo l\u00e1tigos y golpes de hierro. Teodosio emiti\u00f3 una orden en el a\u00f1o 390 prohibiendo a los monjes residir en las ciudades y los oblig\u00f3 a permanecer en el desierto. El 2 de abril de 392, el emperador prohibi\u00f3 a los monjes interferir en las decisiones e interceder ante las autoridades.<\/p>\n

En los c\u00edrculos cristianos, los cristianos no estaban de acuerdo un\u00e1nimemente sobre el celibato y el ascetismo, y no todos compart\u00edan la afirmaci\u00f3n de Cris\u00f3stomo de que los monjes de Al-Fayafi en Egipto son \u00e1ngeles con forma humana. Porque surgi\u00f3 entre los cristianos de Antioqu\u00eda, que estaban disgustados con los monjes y consideraban su austeridad una forma de locura, e hizo todo lo que estaba en su poder para impedir que la gente siguiera sus pasos. Si se nos permite tomar el testimonio de Salviano, decimos con \u00e9l: \u201cCuando los hombres de Dios salieron de sus monasterios en Egipto, de los lugares santos de Jerusal\u00e9n y de las praderas, y entraron en las ciudades con el rostro amarillo y con el pelo cortado hasta la punta de la piel, ser\u00edan recibidos con risas, silbidos y burlas\u201d.<\/p>\n

En cuanto a los monjes y obispos. Podemos decir que el monaquismo, a pesar de algunos extremos en el celibato y la devoci\u00f3n, fue una salida para los poderes espirituales excedentes de los individuos que se vieron obligados a retirarse para dedicarse a la lucha espiritual, y nos revela los ideales m\u00e1s elevados sin atacar los sistemas y condiciones existentes del mundo. Iglesia. De hecho, s\u00f3lo la legislaci\u00f3n de Walens y Teodosio nos demuestra la intervenci\u00f3n de monjes y ermita\u00f1os en los asuntos eclesi\u00e1sticos, y las noticias de Te\u00f3filo de Alejandr\u00eda tambi\u00e9n confirman la estrecha cooperaci\u00f3n entre el obispo y los monjes. No debemos olvidar que el Concilio de Latopolis discuti\u00f3 la afirmaci\u00f3n de Pacomio de que "ve y lee esp\u00edritus". Tampoco es ning\u00fan secreto que las relaciones de Pacomio con los obispos de Egipto eran muy buenas, que un gran n\u00famero de sus monjes aceptaron el rango de sacerdocio y que Atanasio muestra muy claramente el gran respeto de Antonio por la autoridad religiosa.<\/p>\n

Tambi\u00e9n se observa que los ermita\u00f1os c\u00e9libes de la Iglesia de Antioqu\u00eda han contribuido desde el siglo IV a la obra caritativa y misionera de la iglesia. El padre Olaf Hendrik hizo bien en mostrar este aspecto de la vida mon\u00e1stica antioque\u00f1a, pero lleg\u00f3 a los extremos en su conclusi\u00f3n al ver que su participaci\u00f3n en estas obras ten\u00eda como objetivo, despu\u00e9s del Concilio de Calcedonia, lograr la independencia de Bizancio. Quiz\u00e1s se refer\u00eda a los monjes que dec\u00edan que hab\u00eda una naturaleza, no a los monjes de la Iglesia de Antioqu\u00eda. \u00a1Estas personas siguieron siendo hijos de la iglesia madre universal!<\/p>\n<\/p>\n

\n

<\/a>1. San Mar\u00f3n es un santo ortodoxo que vivi\u00f3 y muri\u00f3 bajo el paraguas de la ortodoxia. El nombre del santo est\u00e1 vinculado al nombre del monasterio cuyos monjes siguieron la herej\u00eda de una sola voluntad y se llamaron a s\u00ed mismos "maronitas". Mucha gente confunde al San Mar\u00f3n ortodoxo con el jefe del monasterio durante la herej\u00eda y el llamado \u201cJuan Mar\u00f3n\u201d... (La Red)<\/p>","protected":false},"excerpt":{"rendered":"

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\u0645\u0648\u0627\u0636\u064a\u0639 \u0645\u062a\u0635\u0644\u0629: Vulgata, \u0623\u0641\u0631\u0627\u0645 \u0627\u0644\u0633\u0631\u064a\u0627\u0646\u064a, \u0623\u0641\u0631\u0627\u0645 \u0627\u0644\u0633\u0648\u0631\u064a, \u0623\u0646\u0637\u0648\u0646\u064a\u0648\u0633 \u0627\u0644\u0643\u0628\u064a\u0631, \u0627\u0644\u0631\u0647\u0628\u0627\u0646, \u0627\u0644\u0631\u0647\u0628\u0627\u0646\u0629, \u0627\u0644\u0631\u0647\u0628\u0646\u0629 \u0627\u0644\u0628\u0627\u062e\u0648\u0645\u064a\u0629, \u0627\u0644\u0631\u0647\u0628\u0646\u0629 \u0627\u0644\u0628\u0627\u0633\u064a\u0644\u064a\u0629, \u0627\u0644\u0641\u0631\u0639\u0648\u0646 \u0627\u0644\u0625\u0633\u0643\u0646\u062f\u0631\u064a, \u0627\u064a\u0631\u0648\u0646\u064a\u0645\u0648\u0633, \u0628\u0627\u062e\u0648\u0645\u064a\u0648\u0633, \u0628\u0627\u0633\u064a\u0644\u0648\u0633 \u0627\u0644\u0643\u0628\u064a\u0631, \u0628\u0627\u0641\u0644\u064a\u0646\u0648\u0633, \u062b\u064a\u0648\u062f\u0648\u0631\u064a\u062a\u0648\u0633, \u062b\u064a\u0648\u062f\u0648\u0633\u064a\u0648\u0633, \u062b\u064a\u0648\u0641\u064a\u0644\u0648\u0633, \u062c\u064a\u0631\u0648\u0645, \u063a\u0631\u064a\u063a\u0648\u0631\u064a\u0648\u0633 \u0627\u0644\u0630\u064a\u0627\u0644\u0648\u063a\u0648\u0633, \u063a\u0632\u0629, \u0641\u0648\u0644\u062c\u0627\u062a\u0627, \u0642\u0648\u0627\u0646\u064a\u0646 \u0628\u0627\u0633\u064a\u0644\u064a\u0648\u0633, \u0645\u0627\u0631\u0648\u0646, \u0645\u062f\u0631\u0627\u0633 \u0631\u0647\u0628\u0627\u0646\u064a\u0629, \u0648\u0627\u0644\u0646\u0633\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.orthodoxonline.org\/theology\/es\/church-history\/church-history-to-nineteenth-century\/monks-in-the-third-and-fourth-centuries\/\" \/>\n<meta property=\"og:locale\" content=\"es_ES\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u0627\u0644\u0631\u0647\u0628\u0627\u0646 \u0641\u064a \u0627\u0644\u0642\u0631\u0646\u064a\u0646 \u0627\u0644\u062b\u0627\u0644\u062b \u0648\u0627\u0644\u0631\u0627\u0628\u0639 - \u0634\u0628\u0643\u0629 \u0623\u0631\u062b\u0648\u0630\u0643\u0633 \u0623\u0648\u0646\u0644\u0627\u064a\u0646\" \/>\n<meta property=\"og:description\" content=\":\u0627\u0644\u0623\u0635\u0644: \u0627\u0644\u0633\u064a\u062f \u0627\u0644\u0645\u0633\u064a\u062d \u0647\u0648 \u0623\u0648\u0644 \u0645\u0646 \u0639\u0627\u0634 \u0639\u064a\u0634\u0629 \u0641\u0642\u0631 \u0648\u062a\u064a\u0647 \u0648\u0645\u0633\u0643\u0646\u0629. \u0648\u0639\u0644\u0651\u0645 \u0628\u0627\u0642\u062a\u0631\u0627\u0628 \u0645\u0644\u0643\u0648\u062a \u0627\u0644\u0644\u0647. \u0648\u0623\u0631\u0633\u0644 \u062a\u0644\u0627\u0645\u064a\u0630\u0647 \u0648\u0623\u0648\u0635\u0627\u0647\u0645 \u0623\u0644\u0627 \u064a\u062d\u0645\u0644\u0648\u0627 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\u0628\u0627\u0633\u064a\u0644\u0648\u0633 \u0627\u0644\u0643\u0628\u064a\u0631, \u0628\u0627\u0641\u0644\u064a\u0646\u0648\u0633, \u062b\u064a\u0648\u062f\u0648\u0631\u064a\u062a\u0648\u0633, \u062b\u064a\u0648\u062f\u0648\u0633\u064a\u0648\u0633, \u062b\u064a\u0648\u0641\u064a\u0644\u0648\u0633, \u062c\u064a\u0631\u0648\u0645, \u063a\u0631\u064a\u063a\u0648\u0631\u064a\u0648\u0633 \u0627\u0644\u0630\u064a\u0627\u0644\u0648\u063a\u0648\u0633, \u063a\u0632\u0629, \u0641\u0648\u0644\u062c\u0627\u062a\u0627, \u0642\u0648\u0627\u0646\u064a\u0646 \u0628\u0627\u0633\u064a\u0644\u064a\u0648\u0633, \u0645\u0627\u0631\u0648\u0646, \u0645\u062f\u0631\u0627\u0633 \u0631\u0647\u0628\u0627\u0646\u064a\u0629, \u0648\u0627\u0644\u0646\u0633\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.orthodoxonline.org\/theology\/es\/church-history\/church-history-to-nineteenth-century\/monks-in-the-third-and-fourth-centuries\/\" \/>\n<meta property=\"og:site_name\" content=\"\u0634\u0628\u0643\u0629 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name=\"twitter:label1\" content=\"Escrito por\" \/>\n\t<meta name=\"twitter:data1\" content=\"\u0623\u0633\u062f \u0631\u0633\u062a\u0645\u060c \u0627\u0644\u062f\u0643\u062a\u0648\u0631 \u0627\u0644\u0645\u0624\u0631\u062e\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\\\/\\\/www.orthodoxonline.org\\\/theology\\\/church-history\\\/church-history-to-nineteenth-century\\\/monks-in-the-third-and-fourth-centuries\\\/#article\",\"isPartOf\":{\"@id\":\"https:\\\/\\\/www.orthodoxonline.org\\\/theology\\\/church-history\\\/church-history-to-nineteenth-century\\\/monks-in-the-third-and-fourth-centuries\\\/\"},\"author\":{\"name\":\"\u0623\u0633\u062f \u0631\u0633\u062a\u0645\u060c \u0627\u0644\u062f\u0643\u062a\u0648\u0631 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