{"id":1015,"date":"2009-03-25T02:54:46","date_gmt":"2009-03-25T02:54:46","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/biblical-studies\/biblical-general-studies\/gospel-of-john-and-aghannusip\/"},"modified":"2009-03-25T02:54:46","modified_gmt":"2009-03-25T02:54:46","slug":"gospel-of-john-and-aghannusip","status":"publish","type":"post","link":"https:\/\/www.orthodoxonline.org\/theology\/ro\/biblical-studies\/biblical-general-studies\/gospel-of-john-and-aghannusip\/","title":{"rendered":"\u00cen ce m\u0103sur\u0103 a fost Ioan Evanghelistul influen\u021bat de atmosfera gnostic\u0103 \u00een scrierea sa despre Evanghelie?"},"content":{"rendered":"<p>Mul\u021bi savan\u021bi au discutat despre ideea c\u0103 Ioan Evanghelistul a fost influen\u021bat de gnosticism atunci c\u00e2nd \u0219i-a scris Evanghelia. Aceast\u0103 teorie \u0219i-a g\u0103sit sus\u021bin\u0103tori \u0219i oponen\u021bi. Discutarea acestei teorii nu este u\u0219oar\u0103 deoarece, a\u0219a cum spune unul dintre ei, gnosticismul este \u201eo expresie \u0219tiin\u021bific\u0103 care nu are o defini\u021bie \u0219tiin\u021bific\u0103 larg acceptat\u0103\u201d. Dar putem c\u0103uta modele generale care caracterizeaz\u0103 gnosticismul. De exemplu: dualismul dublu, existen\u021ba unor fiin\u021be intermediare \u00eentre Dumnezeu \u0219i om, mijlocirea acestor fiin\u021be \u00een apari\u021bia oamenilor \u0219i a lumii materiale, sufletul ca raz\u0103 divin\u0103 \u00eenchis\u0103 \u00een materie, necesitatea cunoa\u0219terii dob\u00e2ndite prin inspira\u021bie (revela\u021bie) s\u0103 elibereze sufletul \u0219i s\u0103-l conduc\u0103 spre lumin\u0103, limitarea numeric\u0103 a celor capabili s\u0103 primeasc\u0103 aceast\u0103 inspira\u021bie, M\u00e2ntuitorul, St\u0103p\u00e2nul revela\u021biei divine. Niciunul dintre aceste elemente nu este de acord ca tr\u0103s\u0103tur\u0103 esen\u021bial\u0103 a gnosticismului.<\/p>\n<p>  <!--more-->  <\/p>\n<p>Cuv\u00e2ntul gnosticism este luat din cuv\u00e2ntul grecesc gnosis, care \u00eenseamn\u0103 cunoa\u0219tere. Gnosticismul, pe care \u00eel cunoa\u0219tem din observa\u021biile P\u0103rin\u021bilor Bisericii din scrierile lor, este o mi\u0219care care a ap\u0103rut \u00een secolul al II-lea \u00eentr-o form\u0103 dezvoltat\u0103. Prin urmare, din moment ce Evanghelia dup\u0103 Ioan a fost scris\u0103 \u00een anii 90-100, ea nu a fost influen\u021bat\u0103 de acest gnosticism special. Mai degrab\u0103, exist\u0103 o tendin\u021b\u0103 printre cercet\u0103tori de a presupune existen\u021ba unei forme anterioare de gnosticism (gnosticism evreiesc \u0219i precre\u0219tin).<\/p>\n<p><strong><span style=\"text-decoration: underline;\">Compar\u00e2nd Evanghelia dup\u0103 Ioan cu gnosticismul cre\u0219tin:<\/span><\/strong> \u00cen 1953, un grup de documente cre\u0219tine gnostice au fost descoperite \u00een Egipt, scrise \u00een limba copt\u0103, dat\u00e2nd din secolul al II-lea. Printre aceste lucr\u0103ri gnostice se num\u0103r\u0103 \u201eEvanghelia Adev\u0103rului\u201d din \u0219coala gnostic\u0103 a lui Valentinus \u0219i \u201eEvanghelia lui Toma\u201d. Studiile comparative dintre aceste dou\u0103 lucr\u0103ri \u0219i Evanghelia dup\u0103 Ioan au ar\u0103tat c\u0103 exist\u0103 o diferen\u021b\u0103 foarte mare \u00eentre ele \u0219i c\u0103 expresiile din ele au fost folosite foarte diferit. Dac\u0103 exist\u0103 o rela\u021bie \u00eentre gnosticismul din secolul al II-lea \u0219i Evanghelia lui Ioan, atunci acest gnosticism a citat expresiile Evangheliei dup\u0103 Ioan (\u0219i nu invers) \u0219i le-a folosit \u00eentr-o manier\u0103 gnostic\u0103.<\/p>\n<p><strong><span style=\"text-decoration: underline;\">Compar\u00e2nd Evanghelia dup\u0103 Ioan cu gnosticismul precre\u0219tin<\/span><\/strong>Bultmann este unul dintre cei mai mari sus\u021bin\u0103tori ai teoriei c\u0103 John a fost influen\u021bat de gnosticism. El a reformulat Evanghelia pentru a dezv\u0103lui elementele gnostice inerente ei. Bultmann a postulat urm\u0103toarele elemente gnostice: dualitatea luminii \u0219i \u00eentunericului, existen\u021ba fiin\u021belor al\u0103turi de Dumnezeu (\u00eengeri) \u0219i existen\u021ba fiin\u021bei umane originare, fiin\u021ba uman\u0103 a luminii \u0219i a bun\u0103t\u0103\u021bii care a fost \u00eemp\u0103r\u021bit\u0103 \u00een mici particule de lumin\u0103 care sunt suflete umane care au fost transplantate \u00een lumea \u00eentunericului. Misiunea demonilor este de a face aceste suflete s\u0103 uite de originea lor cereasc\u0103. Apoi Dumnezeu L-a trimis pe Fiul S\u0103u \u00eentr-o form\u0103 fizic\u0103 pentru a trezi aceste suflete, pentru a le elibera de trupurile sale, trupurile \u00eentunericului, \u0219i pentru a le \u00eentoarce \u00een c\u0103minul lor ceresc. El face acest lucru declar\u00e2nd adev\u0103rul \u0219i d\u00e2nd sufletelor adev\u0103rata cunoa\u0219tere (gnoz\u0103) care le va permite s\u0103 se \u00eentoarc\u0103 la cer. Isus este presupusul R\u0103scump\u0103r\u0103tor gnostic care a preexistat (Ioan 1:1) \u0219i s-a f\u0103cut trup (Ioan 1:14) \u0219i s-a \u00eentors \u00een cele din urm\u0103 la Dumnezeu. Principala acuza\u021bie \u00eempotriva lui Bultmann este c\u0103 el presupune c\u0103 a existat gnosticism \u00een fundalul lui Ioan Evanghelistul.<\/p>\n<p>Bultmann \u00eel folose\u0219te apoi pe John ca surs\u0103 principal\u0103 pentru reformularea acestui gnosticism. Dar Bultmann sus\u021bine c\u0103 exist\u0103 alte dovezi ale acestui gnosticism pre-cre\u0219tin \u00een Poezia lui Solomon, \u00een special \u00een scrierile mandee. <a href=\"#(1)\">(1)<\/a> Mandean. Cele mai vechi forme de teologie mandean\u0103 dateaz\u0103 dintr-o perioad\u0103 t\u00e2rzie a erei cre\u0219tine \u0219i este imposibil ca Ioan s\u0103 fi fost influen\u021bat de aceast\u0103 g\u00e2ndire gnostic\u0103. Dar Bultmann presupune c\u0103 g\u00e2ndirea mandean\u0103 reprezint\u0103 o dezvoltare ulterioar\u0103 a gnosticismului despre care a presupus c\u0103 a existat printre discipolii lui Ioan Botez\u0103torul \u0219i c\u0103 acest g\u00e2nd a fost fundalul pentru Ioan Evanghelistul \u00een scrierea Evangheliei sale. Dar critica literar\u0103 indic\u0103 faptul c\u0103 g\u00e2ndirea gnostic\u0103 mandean\u0103 \u00eent\u00e2rzie. C\u00e2nd a ap\u0103rut gnosticismul \u00een secolul al II-lea, era un amestec de diferite curente intelectuale, dintre care unele erau str\u0103vechi. Dar \u00eentrebarea este: au fost aceste tendin\u021be unite \u00eempreun\u0103 \u00een epoca pre-cre\u0219tin\u0103? Pentru c\u0103 unirea acestor curente a fost cea care a produs gnosticismul. Descoperirile manuscriselor gnostice din Egipt au dovedit validitatea opiniei P\u0103rin\u021bilor c\u0103 gnosticismul este o erezie cre\u0219tin\u0103, deoarece persoana lui Hristos a ajutat la formularea pozi\u021biilor \u0219i elementelor gnostice primitive \u00eentr-un corp specific de g\u00e2ndire gnostic\u0103. De exemplu, salvatorul gnostic a fost identificat cu Fiul Omului \u00eentr-o dezvoltare ulterioar\u0103 dup\u0103 scrierea Evangheliei dup\u0103 Ioan. Mai exist\u0103 \u0219i un alt element care contest\u0103 teoria lui Bultmann, \u0219i anume c\u0103 g\u00e2ndirea grupului Qumran nu se aplic\u0103 g\u00e2ndirii ereziei Mandean din primul secol. Este adev\u0103rat c\u0103 grupul Qumran avea dualism modificat \u0219i elemente gnostice primitive, dar nu a existat un mit al m\u00e2ntuitorului \u0219i nici un gnosticism dezvoltat.<\/p>\n<p>\u00cen ceea ce prive\u0219te dualitatea luminii \u0219i \u00eentunericului: \u00cen Vechiul Testament, tema \u201eluminii\u201d este important\u0103 \u00eenc\u0103 de la \u00eenceputul C\u0103r\u021bii Genezei \u0219i st\u00e2lpul de nori. Evanghelistul Matei (4:16) a citat un text celebru din Isaia (8:23 \u0219i 9:1): Poporul care st\u0103tea \u00een \u00eentuneric a v\u0103zut o lumin\u0103 mare, iar asupra celor ce st\u0103teau \u00een regiunea \u0219i umbra mor\u021bii a v\u0103zut lumin\u0103. a str\u0103lucit\u201d (Matei 4:15). Capitolul 9 din Isaia este o profe\u021bie despre apari\u021bia M\u00e2ntuitorului Hristos.<\/p>\n<p>B\u0103tr\u00e2nul Simeon l-a numit pe Isus \u201eo lumin\u0103 pentru neamuri\u201d ca \u00een Isaia (Luca 3:32, Isaia 42:6, 49:6, 60:19-20). \u0218i \u00een Psalmi: \u201eDomnul este lumina mea \u0219i M\u00e2ntuitorul meu\u201d (26\/27:1 \u0219i 35\/36:10 \u0219i Mica 7:...8.). \u0218i \u201eDoamne, Dumnezeul meu, e\u0219ti foarte mare. Tu e\u0219ti \u00eembr\u0103cat cu splendoare \u0219i m\u0103re\u021bie, care e\u0219ti \u00eembr\u0103cat cu lumin\u0103 ca o hain\u0103\u201d (103:1-2). <a href=\"#(2)\">(2)<\/a>.<\/p>\n<p>Pe scurt, ipoteza c\u0103 Ioan Evanghelistul a presupus unele idei gnostice primitive care existau \u00eenainte de cre\u0219tinism nu poate fi dovedit\u0103 corect\u0103. Pe de alt\u0103 parte, este cert c\u0103 Ioan Evanghelistul a fost influen\u021bat de anumite elemente importante \u00een scrierea Evangheliei sale. Isus explica \u00een\u021belepciunea personal\u0103 \u00een termeni Vechiului Testament. G\u00e2ndul fariseului era mai clar \u00een cele dou\u0103 Evanghelii ale sale (Iisus a fost numit Domnul meu \u00een Evanghelia lui Ioan mai mult dec\u00e2t \u00een Sinoptice). El a subliniat \u00een Evanghelie \u0219i Revela\u021bie c\u0103 Isus este Iehova (8:24, 28, 58, 13:19 \u0219i Apocalipsa 1:8), Domnul Dumnezeu Atotputernic, Alfa \u0219i Omega (Apocalipsa 1:8 \u0219i Isaia). Concentra\u021bi-v\u0103 pe calitatea de fiu a lui Isus fa\u021b\u0103 de Tat\u0103l \u0219i pe a fi adev\u0103ratul Miel de Pa\u0219te. Temele sale sunt \u00eenr\u0103d\u0103cinate \u00een Vechiul Testament. Viziunea con\u021bine 508 versete, \u00een timp ce face aluzie la 516 versete din Vechiul Testament. Isus este mirele \u0219i biserica este mireasa. Subiecte biblice din Vechiul Testament \u0219i Noul Testament.<\/p>\n<\/p>\n<p align=\"left\">Citat din: Cartea Tu m-ai \u00eentrebat, ti-am r\u0103spuns<br \/>\u00ce: 36<br \/>Dr.. Adnan Trabelsi<\/p>\n<\/p>\n<hr \/>\n<p><a name=\"(1)\">(1)<\/a> Mandeanismul \u0219i adep\u021bii s\u0103i Mandeans este o erezie atribuit\u0103 lui Manda, al c\u0103rei nume \u00eenseamn\u0103 cunoa\u0219terea vie\u021bii. El a fost botezat de Ioan Botez\u0103torul. Teologia sa este un amestec de tradi\u021bii evreie\u0219ti, mit gnostic, cre\u0219tinism nestorian \u0219i siriac, ale c\u0103rui r\u0103m\u0103\u0219i\u021be \u201esabiene\u201d se afl\u0103 \u00eenc\u0103 \u00een Irak.<\/p>\n<p><a name=\"(2)\">(2)<\/a> \u00cen Psalmi: \u201eLumina fe\u021bei Tale\u201d (4:7, 43:4, 88:16, 67:1). \u0218i \u201e\u00cen lumina ta vom vedea lumina\u201d \u0219i \u201eTrimite lumina ta \u0219i adev\u0103rul t\u0103u\u201d (42:3). \u00cen Isaia, \u201elumina Domnului\u201d (3:5). \u00cen capitolul 13 din cartea p\u0103rintelui Espero Djabour, \u201eIehova sau Isus?\u201d Discu\u021bii ample despre gloria lui Iehova \u0219i casa lui Iehova. Vezi \u0219i Indexul Bibliei, cuv\u00e2ntul \u201elumin\u0103\u201d.<\/p>","protected":false},"excerpt":{"rendered":"<p>\u062a\u0646\u0627\u0648\u0644 \u0627\u0644\u0643\u062b\u064a\u0631 \u0645\u0646 \u0627\u0644\u062f\u0627\u0631\u0633\u064a\u0646 \u0645\u0646\u0627\u0642\u0634\u0629 \u0641\u0643\u0631\u0629 \u062a\u0623\u062b\u0631 \u064a\u0648\u062d\u0646\u0627 \u0627\u0644\u0625\u0646\u062c\u064a\u0644\u064a \u0628\u0627\u0644\u063a\u0646\u0648\u0635\u064a\u0629 \u0639\u0646\u062f \u0643\u062a\u0627\u0628\u062a\u0647 \u0644\u0625\u0646\u062c\u064a\u0644\u0647. \u0648\u0642\u062f \u0648\u062c\u062f\u062a \u0647\u0630\u0647 \u0627\u0644\u0646\u0638\u0631\u064a\u0629 \u0645\u0624\u064a\u062f\u064a\u0646 \u0648\u0645\u0639\u0627\u0631\u0636\u064a\u0646. \u0648\u0646\u0642\u0627\u0634 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