{"id":1022,"date":"2009-04-01T12:09:54","date_gmt":"2009-04-01T12:09:54","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/faith-and-theology\/the-human\/human-creating\/"},"modified":"2009-04-01T12:09:54","modified_gmt":"2009-04-01T12:09:54","slug":"human-creating","status":"publish","type":"post","link":"https:\/\/www.orthodoxonline.org\/theology\/ro\/faith-and-theology\/the-human\/human-creating\/","title":{"rendered":"Crearea omului"},"content":{"rendered":"<p><strong><span style=\"text-decoration: underline;\">Scopul cre\u0103rii omului:<\/span><\/strong> \u0218i Dumnezeu a zis: \u201eS\u0103 facem om dup\u0103 chipul nostru, dup\u0103 asem\u0103narea noastr\u0103, \u0219i s\u0103 st\u0103p\u00e2neasc\u0103 peste pe\u0219tii m\u0103rii \u0219i p\u0103s\u0103rile cerului, peste vite \u0219i peste tot p\u0103m\u00e2ntul.\u201d (Geneza 1:26) conform textului ebraic). \u0218i Dumnezeu a spus: \u201eS\u0103 facem om dup\u0103 chipul \u0219i asem\u0103narea noastr\u0103\u201d (Geneza 1:26) (conform textului grecesc al Septuagintei). Deci Dumnezeu l-a creat pe om dup\u0103 chipul lui, dup\u0103 chipul lui Dumnezeu l-a creat. El i-a creat b\u0103rbat \u0219i femeie (Geneza 1:27). Termenul \u201edup\u0103 chipul nostru\u201d sau \u201edup\u0103 chipul nostru\u201d sugereaz\u0103 la prima vedere ca \u0219i cum ar exista o asem\u0103nare \u00eentre Dumnezeu Creatorul \u0219i fiin\u021ba uman\u0103 pe care a vrut s\u0103 o creeze, mai ales c\u0103 El confirm\u0103 \u00een cuv\u00e2ntul S\u0103u asem\u0103narea noastr\u0103 \u00een textul ebraic. Este clar c\u0103 vorbirea aici nu este despre o asem\u0103nare exterioar\u0103 cu Dumnezeu, deoarece Dumnezeu, datorit\u0103 spiritualit\u0103\u021bii Sale absolute, nu poate fi fotografiat sau asem\u0103n\u0103tor cu ea. Prin urmare, sensul \u201edup\u0103 chipul nostru\u201d trebuie s\u0103 se refere la dimensiunea spiritual\u0103 a omului, adic\u0103 la structura sa spiritual\u0103, care arat\u0103 leg\u0103tura lui cu Dumnezeu, care a suflat \u00een n\u0103ri suflarea vie\u021bii, iar Adam a devenit un suflet viu. (Geneza 2:7).<\/p>\n<p>  <!--more-->  <\/p>\n<p>De fapt, unii p\u0103rin\u021bi g\u0103sesc chipul lui Dumnezeu \u00een om \u00een natura con\u0219tient\u0103 \u0219i ra\u021bional\u0103 (mental\u0103) a omului (\u03b5\u03b9\u03c2 \u03c4\u03ae\u03bd \u03bd\u03bf\u03b5\u03c1\u03ac\u03bd \u03ba\u03b1\u03b9 \u03bb\u03bf\u03b3\u03b9\u03ba\u03ae\u03bd \u03c6\u03cd\u03c3\u03b9\u03bd Vasile, Atanasie etc.) sau \u00een autoritatea \u0219i libertatea sa de voin\u021b\u0103 (\u03b5\u03b9\u03c2 \u03c4\u03bf\u03bd \u03b1\u03c5\u03c4\u03bf\u03cd\u03c3\u03b9\u03bf\u03cd\u03c3\u03b9\u03bd) , Ioan Gur\u0103 de Aur) sau \u00een nemurirea lui \u00eensu\u0219i ( Ta\u021bian ) sau \u00een capacitatea sa de a se regenera ( Clement de Alexandria ), \u00een timp ce al\u021bii g\u0103sesc aceast\u0103 imagine divin\u0103 \u00een om \u00een ansamblu, suflet \u0219i trup, pentru c\u0103 el con\u021bine \u00een sine capacitatea de a realiza scopul existen\u021bei sale pe p\u0103m\u00e2nt.<\/p>\n<p>Dar dac\u0103 ne aprofund\u0103m \u00een studiul nostru despre p\u0103rin\u021bi, vom descoperi c\u0103 aceast\u0103 diferen\u021b\u0103 aparent\u0103 dintre ei nu este altceva dec\u00e2t o diferen\u021b\u0103 de accent asupra importan\u021bei punctului la care se referea tat\u0103l respectiv \u0219i nu o negare a celuilalt. aspecte pe care ceilal\u021bi p\u0103rin\u021bi le-au subliniat. To\u021bi sunt de acord c\u0103 \u201edup\u0103 chipul S\u0103u\u201d se afl\u0103 \u00een persoana uman\u0103 \u00eensu\u0219i \u00een ansamblu \u0219i capacit\u0103\u021bile \u0219i talentele sale spirituale unice care \u00eel calific\u0103 s\u0103 fie st\u0103p\u00e2nul crea\u021biei dup\u0103 chipul Celui care este st\u0103p\u00e2nul absolut al tuturor fiin\u021belor.<\/p>\n<p>\u00cen ceea ce prive\u0219te exemplul s\u0103u, sau \u201edup\u0103 exemplul s\u0103u\u201d, care a fost men\u021bionat \u00een traducerea Septuagintei, sfin\u021bii p\u0103rin\u021bi au g\u0103sit \u00een el des\u0103v\u00e2r\u0219irea divin\u0103 spre care dorea Dumnezeu ca omul s\u0103 se str\u0103duiasc\u0103 \u00een mod constant. Astfel, \u201edup\u0103 chipul S\u0103u\u201d devine poten\u021bialul poten\u021bial dat fiec\u0103rei fiin\u021be umane pentru a atinge perfec\u021biunea, \u00een timp ce \u201edup\u0103 asem\u0103narea Lui\u201d este realizarea care se \u00eendreapt\u0103 constant spre perfec\u021biune \u0219i care depinde, pe de o parte, de consim\u021b\u0103m\u00e2ntul \u0219i efortul omului, \u0219i de pe de alt\u0103 parte pe harul iluminator \u0219i \u00eendumnezeitor al Duhului Sf\u00e2nt.<\/p>\n<p>Aici trebuie s\u0103 subliniem c\u0103 atunci c\u00e2nd scriitorul a men\u021bionat cuv\u00e2ntul lui Dumnezeu: \u201eS\u0103 facem om dup\u0103 chipul nostru\u201d, etc., el nu a vrut s\u0103 spun\u0103 prin aceasta numai primul om, ci mai degrab\u0103 rasa uman\u0103 \u00een general, la fel ca chemarea la Adam \u0219i Eva s\u0103 ajung\u0103 la perfec\u021biune \u0219i s\u0103 participe la slava lui Dumnezeu nu a fost o chemare numai pentru ei, ci pentru to\u021bi urma\u0219ii lor.<\/p>\n<p>Sfin\u021bii P\u0103rin\u021bi insist\u0103 \u00een mod deosebit asupra unit\u0103\u021bii neamului uman, privind natura uman\u0103 ca pe o unitate continu\u0103 \u0219i complet\u0103 \u00een fiecare dintre participan\u021bii ei. De\u0219i apare din abunden\u021b\u0103, este totu\u0219i o unitate f\u0103r\u0103 diviziune care nu cre\u0219te prin adunare sau descre\u0219te prin luare. Una dintre multele cuvinte ale Sf\u00e2ntului Grigorie de Nyssa \u00een aceast\u0103 privin\u021b\u0103 este: \u201e\u00cen crea\u021bia primului om toat\u0103 omenirea... a fost inclus\u0103\u201d. Baza acestei unit\u0103\u021bi este contribu\u021bia uman\u0103 la imaginile divine. Astfel, nu exist\u0103 nicio diferen\u021b\u0103 de esen\u021b\u0103 \u00eentre Adam, primul om, \u0219i urma\u0219ii s\u0103i, pentru c\u0103 to\u021bi oamenii, indiferent de timp \u0219i loc, poart\u0103 \u00een ei imaginea divin\u0103.<\/p>\n<p><strong><span style=\"text-decoration: underline;\">Cum a fost creat omul?<\/span><\/strong><\/p>\n<ol>\n<li>\u0218i Dumnezeu a spus: \u201eLas\u0103 p\u0103m\u00e2ntul s\u0103 r\u0103m\u00e2n\u0103 iarb\u0103\u201d (Geneza 1:11).<\/li>\n<li>\u0218i Dumnezeu a zis: \u201eLas\u0103 apele s\u0103 roiasc\u0103 t\u00e2r\u00e2toare\u201d (Geneza 1:20).<\/li>\n<li>\u0218i Dumnezeu a spus: \u201eS\u0103 produc\u0103 p\u0103m\u00e2ntul f\u0103pturi vii dup\u0103 soiul lor, vite \u0219i t\u00e2r\u00e2toare \u0219i fiare de pe p\u0103m\u00e2nt dup\u0103 soiul lor\u201d (Geneza 1:24).<\/li>\n<li>\u0218i Domnul a zis: \u201eS\u0103 facem om dup\u0103 chipul nostru\u201d (Geneza 1:26).<\/li>\n<li>\u0218i Domnul Dumnezeu l-a f\u0103cut pe Adam din \u021b\u0103r\u00e2n\u0103 din p\u0103m\u00e2nt \u0219i i-a suflat \u00een n\u0103ri suflare de via\u021b\u0103 \u0219i Adam a devenit un suflet viu (Geneza 2:7).<\/li>\n<li>Atunci Domnul Dumnezeu a f\u0103cut s\u0103 cad\u0103 peste Adam un somn ad\u00e2nc, iar el a adormit una dintre coaste \u0219i i-a umplut locul cu carne. \u0218i Domnul Dumnezeu a f\u0103cut din coasta pe care o luase de la Adam \u0219i i-a adus-o lui Adam. Apoi Adam a spus: \u201eAcesta este acum os din oasele mele \u0219i carne din carnea mea\u201d (Geneza 2:22-23).<\/li>\n<\/ol>\n<p>Cartea Genezei ne \u00eenva\u021b\u0103 c\u0103, dup\u0103 ce Dumnezeu a creat toate celelalte creaturi, inclusiv plantele \u0219i animalele, El a creat-o pe ultima dintre ele, omul, \u0219i El este cel mai perfect dintre toate... El nu l-a creat ca orice alt\u0103 creatur\u0103. doar printr-un cuv\u00e2nt creator care ar ac\u0163iona pe p\u0103m\u00e2nt sau \u00een ape, ci mai degrab\u0103 prin grija Sa direct\u0103, personal\u0103, pe care numai El i-a atribuit-o. Chiar dac\u0103 este o fiin\u021b\u0103 uman\u0103 format\u0103 din acelea\u0219i materiale ca \u0219i crea\u021bia, pe care a creat-o anterior \u0219i a intrat \u00een compozi\u021bia tuturor celorlalte fiin\u021be vizibile. Prin urmare, nu este de mirare c\u0103 exist\u0103 o asem\u0103nare \u00eentre el \u0219i ei, \u00een special \u00eentre el \u0219i animalele superioare care l-au precedat \u00een existen\u021b\u0103, din cauza unit\u0103\u021bii funda\u021biei pe care Creatorul a creat-o pentru sistemul de via\u021b\u0103 organic\u0103, care este capabil\u0103 de cre\u0219tere \u00een toate tipurile sale, fie \u00een forma sa superioar\u0103 sau inferioar\u0103.<\/p>\n<p>La fel, zicala despre Adam: \u201eC\u00e2t despre sine, n-a g\u0103sit un ajutor ca el\u201d (Geneza 2:20), aceasta este o aluzie la descoperirea de c\u0103tre Adam a unei deficien\u021be \u00een fiin\u021ba sa. Prin urmare, crearea Evei dintr-una dintre coastele lui Adam indic\u0103 clar unitatea de origine dintre ele \u0219i nevoia lor unul pentru cel\u0103lalt pentru a le des\u0103v\u00e2r\u0219i: Acesta este acum os din oasele mele \u0219i carne din carnea mea... De aceea omul pleac\u0103. tat\u0103l s\u0103u \u0219i mama lui \u0219i se lipe\u0219te de so\u021bia sa \u0219i am\u00e2ndoi devin un singur trup (Geneza 2:22-24).<\/p>\n<p>Cu toate acestea, grija direct\u0103 pe care Dumnezeu a acordat-o omului a fost exprimat\u0103 \u00een multe imagini precum: \u201eS\u0103 facem om dup\u0103 chipul nostru, form\u00e2nd praf, suflant \u00een n\u0103ri suflarea vie\u021bii, plant\u00e2nd o gr\u0103din\u0103 etc.\u201d. Ea arat\u0103 \u00een mod clar sensul sublim al omului, regele crea\u021biei, \u0219i pozi\u021bia sa unic\u0103 \u00een lume ca o leg\u0103tur\u0103 unificatoare \u00eentre lumea material\u0103 \u0219i cea spiritual\u0103. El este fiin\u021ba uman\u0103 care a fost bine descris\u0103 de c\u0103tre p\u0103rin\u021bi ca fiind mica lume. Pentru a \u00een\u021belege c\u0103 omul este o lume mic\u0103 (vezi cartea \u201eViziunea ortodox\u0103 asupra omului\u201d de Dr. Adnan Trabelsi).<\/p>\n<p>F\u0103r\u0103 \u00eendoial\u0103, ceea ce \u00eel deosebe\u0219te radical pe om de animale este suflarea special\u0103 a lui Dumnezeu care l-a f\u0103cut un suflet viu, adic\u0103 calitatea propriei sale naturi, care este dup\u0103 chipul lui Dumnezeu. Accentul aici nu se pune pe existen\u021ba unei dualit\u0103\u021bi opuse \u00eentre suflet \u0219i corp, sau o triad\u0103 de trup, suflet \u0219i spirit, a\u0219a cum credeau unii filosofi greci antici, dimpotriv\u0103, accentul este pus pe unitatea fizic\u0103 \u0219i spiritual\u0103 a omului natura, care \u00eel face pe om unic nu numai \u00een raport cu creaturile vizibile, ci \u0219i \u00een raport cu creaturile nev\u0103zute, adic\u0103 \u00eengerii.<\/p>\n<p><strong><span style=\"text-decoration: underline;\">Elementele componente ale naturii umane:<\/span><\/strong> Mai multe cuvinte au fost folosite \u00een Biblie pentru a indica natura uman\u0103 \u0219i componentele ei, dar fiecare dintre ace\u0219ti termeni cap\u0103t\u0103 mai multe semnifica\u021bii \u00een func\u021bie de locul \u00een care sunt men\u021bionate. Prin urmare, trebuie acordat\u0103 aten\u021bie diferen\u021bei dintre conceptele Bibliei \u00een general \u0219i conceptele filozofice grece\u0219ti, pe de o parte, \u0219i semnifica\u021bia specific\u0103 a fiec\u0103ruia dintre ace\u0219ti termeni, care difer\u0103 de la un loc la altul, pe de alt\u0103 parte.<\/p>\n<p>Mai jos vom trece \u00een revist\u0103 c\u00e2\u021biva dintre ace\u0219ti termeni \u0219i cele mai importante semnifica\u021bii pe care le au:<\/p>\n<ol>\n<li><strong>Nafs (Nefesh \u00een ebraic\u0103) \u03c8\u03c5\u03c7\u03ae<br \/>1-1:<\/strong> Via\u021ba comun\u0103 \u00eentre toate fiin\u021bele vii, inclusiv oamenii:<br \/>\u0218i iat\u0103, \u00eemi stabilesc leg\u0103m\u00e2ntul cu tine \u0219i cu urma\u0219ii t\u0103i \u0219i cu orice f\u0103ptur\u0103 vie care este cu tine, p\u0103s\u0103ri \u0219i vite \u0219i toate fiarele p\u0103m\u00e2ntului (Geneza 9:10).<br \/>\u0218i Domnul Dumnezeu l-a f\u0103cut pe Adam din \u021b\u0103r\u00e2n\u0103 din p\u0103m\u00e2nt \u0219i i-a suflat \u00een n\u0103ri suflare de via\u021b\u0103 \u0219i Adam a devenit un suflet viu (Geneza 2:7).<br \/>Apoi sufletul copilului s-a \u00eentors \u00een stomac \u0219i a \u00eenviat (1 Regi 17:22).<br \/><strong>1-2:<\/strong> Sufletul ca expresie a persoanei, a sinelui sau a personalit\u0103\u021bii umane ca \u00eentreg:<br \/>\u00cen ziua aceea, aproximativ trei mii de suflete s-au unit (Fapte 2:41, 43).<br \/>C\u0103ci oricine vrea s\u0103-\u0219i salveze via\u021ba, o va pierde \u0219i oricine \u00ee\u0219i va pierde via\u021ba pentru Mine o va g\u0103si (Matei 16:25).<br \/>Sufletul meu este extrem de \u00eentristat p\u00e2n\u0103 la moarte (Marcu 14:34).<br \/><strong>1-3:<\/strong> Sufletul, ca principiu sau natur\u0103 ra\u021bional\u0103 \u0219i spiritual\u0103 \u00een om, r\u0103m\u00e2ne \u0219i dup\u0103 moarte:<br \/>S\u0103 iube\u0219ti pe Domnul Dumnezeul t\u0103u cu tot sufletul t\u0103u \u0219i cu tot sufletul t\u0103u \u0219i cu tot cugetul t\u0103u (Matei 22:37).<br \/>Oare nu este sufletul mai mult dec\u00e2t hrana \u0219i trupul mai mult dec\u00e2t \u00eembr\u0103c\u0103mintea? (Psalmul 15\u203316\u2033:10).<br \/>Nu v\u0103 teme\u021bi de cei care ucid trupul, dar nu pot ucide sufletul (Matei 10:28).<br \/><strong>1-4:<\/strong> Sufletul ca atribut al celor care umbl\u0103 dup\u0103 dorin\u021bele lor \u0219i nu dup\u0103 Duhul lui Dumnezeu:<br \/>Ei vor fi batjocoritori, umbl\u00e2nd dup\u0103 poftele lor nelegiuite. Ace\u0219tia sunt cei care se izoleaz\u0103 \u0219i sunt egoi\u0219ti \u0219i nu au duh (Iuda 18-19).<br \/>\u00cen\u021belepciunea nu coboar\u0103 de sus, ci mai degrab\u0103 un teren psihologic satanic (Iacov 3:15).<br \/>Dar omul egoist nu accept\u0103 lucrurile Duhului lui Dumnezeu, pentru c\u0103 ele sunt o nebunie pentru el (1 Corinteni 2:14).<\/li>\n<li><strong>Corp (basar \u00een ebraic\u0103 \u03c3\u03ac\u03c1\u03be sau \u03c3\u03ce\u03bc\u03b1 este al cincilea corp)<br \/>2-1:<\/strong> Care este numele \u00eentregului organism al tuturor fiin\u021belor vii:<br \/>Iat\u0103, aduc un potop de ap\u0103 pe p\u0103m\u00e2nt pentru a nimici orice f\u0103ptur\u0103 \u00een care este suflare de via\u021b\u0103 (Geneza 6:17).<br \/>Orice carne este iarb\u0103 \u0219i toat\u0103 frumuse\u021bea ei \u00eenflore\u0219te c\u00e2mpul (Isaia 40:16).<br \/>Iat\u0103, Eu sunt Domnul, Dumnezeul oric\u0103rei f\u0103pturi (Ieremia 32:17).<br \/><strong>2-2:<\/strong> Ce se aplic\u0103 \u00een mod specific fiin\u021bei umane ca \u00eentreg:<br \/>Din acest motiv omul \u00ee\u0219i p\u0103r\u0103se\u0219te tat\u0103l \u0219i mama \u0219i se lipe\u0219te de so\u021bia sa \u0219i cei doi devin un singur trup (Geneza 2:24).<br \/><strong>2-3:<\/strong> Corpul ca parte tangibil\u0103 a naturii umane:<br \/>Dup\u0103 ce aceast\u0103 piele a mea se va uza \u0219i f\u0103r\u0103 trupul meu, \u00eel voi vedea pe Dumnezeu (Iov 19:26).<br \/>Cunosc un om care a fost \u00een Hristos cu paisprezece ani \u00een urm\u0103, dac\u0103 este \u00een trup sau \u00een afara trupului, nu \u0219tiu (2 Corinteni 12:2-4).<br \/><strong>2-4:<\/strong> Trupul ca expresie a omului lipsit de Duhul lui Dumnezeu \u0219i supus legii p\u0103catului:<br \/>Pentru c\u0103, c\u00e2nd eram \u00een trup, patimile p\u0103catelor care erau prin lege au lucrat \u00een m\u0103dularele noastre, pentru ca noi s\u0103 aducem rod spre moarte (Romani 7:5).<br \/>Dar eu zic: \u201eUmbla\u021bi \u00een Duhul \u0219i nu ve\u021bi \u00eemplini poftele c\u0103rnii, c\u0103ci trupul pofte\u0219te \u00eempotriva Duhului, sau Duhul pofte\u0219te \u00eempotriva c\u0103rnii\u201d (Galateni 5:16).<\/li>\n<li><strong>spirit (spirit \u00een ebraic\u0103 \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1)<br \/>3-1:<\/strong> Sufletul ca via\u021b\u0103 comun\u0103 \u00eentre toate fiin\u021bele vii, inclusiv oamenii:<br \/>\u0218i Noe a intrat doi c\u00e2te doi \u00een chivot din toat\u0103 firea \u00een care era suflarea vie\u021bii (Geneza 7:15).<br \/>Cine \u0219tie dac\u0103 duhul fiin\u021belor umane se \u00eenal\u021b\u0103 la cel mai \u00eenalt \u0219i dac\u0103 duhul animalelor coboar\u0103 pe p\u0103m\u00e2nt (Eclesiastul 3:21).<br \/>Spiritul ei s-a \u00eentors \u0219i ea s-a ridicat imediat (Luca 8:5).<br \/><strong>3-2:<\/strong> Sufletul ca expresie a persoanei umane sau a sinelui:<br \/>Fiecare duh care m\u0103rturise\u0219te c\u0103 Isus Hristos a venit \u00een trup este de la Dumnezeu (1 Ioan 4:2-3).<br \/>Tu mi-ai dat via\u021b\u0103 \u0219i mil\u0103 \u0219i grija ta mi-a p\u0103zit sufletul (Iov 10:12).<br \/>\u0218i cel care st\u0103p\u00e2ne\u0219te duhul s\u0103u este mai bun dec\u00e2t cel care ia o cetate (Proverbe 16:12).<br \/><strong>3-3:<\/strong> Sufletul ca principiu sau ca natur\u0103 ra\u021bional\u0103, spiritual\u0103 \u00een om r\u0103m\u00e2ne \u0219i dup\u0103 moarte:<br \/>O femeie nec\u0103s\u0103torit\u0103 \u00eei pas\u0103 de lucrurile Domnului, ca s\u0103 fie sf\u00e2nt\u0103 \u00een trup \u0219i \u00een duh (1 Corinteni 7:34).<br \/>C\u0103ci voi \u0219i Duhul Meu sunte\u021bi uni\u021bi cu puterea Domnului nostru Isus Hristos (1 Corinteni 5:4).<br \/>\u00cen m\u00e2na Ta \u00eemi \u00eencredin\u021bez duhul (Luca 23:46).<br \/>Praful se va \u00eentoarce pe p\u0103m\u00e2nt a\u0219a cum era, iar duhul se va \u00eentoarce la Dumnezeu care l-a dat (Eclesiastul 12:7).<br \/>\u00cen care a mers \u0219i el \u0219i a propov\u0103duit duhurilor din \u00eenchisoare (1 Petru 3:8).<br \/>3-4: Duhul ca expresie a omului nou n\u0103scut de sus \u0219i c\u0103l\u0103uzit de Duhul lui Dumnezeu:<br \/>Ceea ce este n\u0103scut din trup este carne, iar ceea ce este n\u0103scut din Duh este duh (Ioan 3:6).<br \/>C\u0103ci celor ce sunt dup\u0103 trup le pas\u0103 de lucrurile c\u0103rnii, dar celor ce sunt dup\u0103 Duhul le pas\u0103 de lucrurile Duhului. C\u0103ci mintea c\u0103rnii este moartea, dar mintea Duhului este via\u021b\u0103 \u0219i pace (Romani 8:5).<br \/>Dar voi nu sunte\u021bi \u00een trup, ci \u00een Duhul, tot Duhul lui Dumnezeu locuie\u0219te \u00een voi (Romani 8:9).<\/li>\n<\/ol>\n<p>Pe baza versetelor prezentate mai sus \u0219i pe baza conceptului patristic al acestora, putem ajunge la urm\u0103toarele rezultate:<\/p>\n<ol type=\"A\">\n<li>Asocierea termenului \u201ecorp, suflet \u0219i spirit\u201d cu via\u021ba fiec\u0103rei creaturi vii \u00een ansamblu, inclusiv a omului, confirm\u0103 leg\u0103tura str\u00e2ns\u0103 a omului cu alte animale, datorit\u0103 particip\u0103rii tuturor la natura creat\u0103 \u0219i unit\u0103\u021bii organice comune. principiul vie\u021bii care vine de la Dumnezeu.<\/li>\n<li>Aplicarea acestor termeni altor creaturi confirm\u0103 faptul c\u0103 motivul superiorit\u0103\u021bii omului fa\u021b\u0103 de restul creaturilor nu este c\u0103 el se distinge prin singura posesie a unui suflet sau spirit, ci mai degrab\u0103, \u00een primul r\u00e2nd, dup\u0103 cum am v\u0103zut, grija direct\u0103 pe care i-a acordat-o Dumnezeu pentru ca el s\u0103 devin\u0103, ca to\u021bi ceilal\u021bi, coroana \u0219i st\u0103p\u00e2nul crea\u021biei vizibile. Cu alte cuvinte, chipul \u0219i asem\u0103narea lui Dumnezeu \u00een om nu se refer\u0103 doar la suflet sau la spirit, ci mai degrab\u0103 la omul care este chemat \u00een \u00eentregime la perfec\u021biune, sfin\u021benie, nemurire \u0219i unire cu Dumnezeu.<br \/>Prin urmare, corpul nu este doar o umbr\u0103 sau o reflectare a sufletului, a\u0219a cum sus\u021bin cei care spun c\u0103 omul este doar un suflet, \u0219i nici nu este o \u00eenchisoare pentru suflet, ca \u00een platonism sau prin principiile care au fost influen\u021bate de acesta. este un element esen\u021bial \u00een natur\u0103 \u0219i de o importan\u021b\u0103 extrem\u0103 care \u00eel face, \u00eempreun\u0103 cu sufletul, partener \u00een fapte bune \u0219i rele: \u201eFiindc\u0103 nu exist\u0103 Ne ar\u0103t\u0103m cu to\u021bii \u00eenaintea scaunului de judecat\u0103 al lui Hristos, pentru ca fiecare s\u0103 primeasc\u0103 lucruri pe care le-a f\u0103cut \u00een trup, fie bune, fie rele\u201d (2 Corinteni 5:10). De aceea trupul poate fi un vas al necur\u0103\u021biei sau un templu al lui Dumnezeu: \u201eNu \u0219ti\u021bi c\u0103 sunte\u021bi templu al lui Dumnezeu \u0219i c\u0103 Duhul lui Dumnezeu locuie\u0219te \u00een voi? Dac\u0103 va nimici cineva Templul lui Dumnezeu, Dumnezeu \u00eel va nimici, c\u0103ci templul lui Dumnezeu este sf\u00e2nt, ceea ce sunte\u021bi.\u201d (1 Corinteni 3:16-17). \u201eSau nu \u0219ti\u021bi c\u0103 trupul vostru este templu al Duhului Sf\u00e2nt, pe care \u00eel ave\u021bi de la Dumnezeu \u0219i c\u0103 nu sunte\u021bi ai vo\u0219tri, c\u0103ci a\u021bi fost cump\u0103ra\u021bi cu un pre\u021b, a\u0219a c\u0103 sl\u0103vi\u021bi pe Dumnezeu \u00een trupul vostru\u201d (1 Corinteni 6 :19-20).<br \/>P\u0103rin\u021bii \u00een general pun mare accent pe importan\u021ba trupului Un exemplu de acest accent este zicala Sf\u00e2ntului Grigorie de Nyssa: \u201eOmul nu este o fiin\u021b\u0103 uman\u0103 adev\u0103rat\u0103 dec\u00e2t \u00een trup \u00een care este esen\u021bial \u0219i bun. natura lui \u0219i nu este ceva de prisos, nici m\u0103car r\u0103u sau periculos pentru suflet \u0219i care nu este vrednic de a fi \u00eenviat, a\u0219a cum \u0219tie el gnosticii, \u0219i de aceea trupul se va ridica \u0219i va participa la via\u021ba ve\u0219nic\u0103 cu sufletul...\u201d<br \/>Dup\u0103 cum am observat, folosirea cuv\u00e2ntului \u201ecarne\u201d sau \u201ecarnal\u201d pentru a exprima \u00een unele locuri o persoan\u0103 supus\u0103 p\u0103catului nu se refer\u0103 la coruperea naturii trupului \u00eensu\u0219i \u0219i nici la un conflict \u00eentre trup \u0219i spirit datorita deosebirii sublimitatii naturii lor. Mai degrab\u0103, conflictul este \u00eentre omul n\u0103scut dup\u0103 trup, adic\u0103 dup\u0103 natura omului vechi, care a fost corupt \u00een ansamblu de patimi \u0219i p\u0103cate din cauza dep\u0103rt\u0103rii lui de Dumnezeu, \u0219i omul nou n\u0103scut de sus. , adic\u0103 n\u0103scut cu Duhul lui Dumnezeu locuind \u00een el, dup\u0103 natura noului Adam, adic\u0103 Isus Hristos.<\/li>\n<li>Coresponden\u021ba dintre semnifica\u021biile de baz\u0103 indicate de termenii \u201esuflet\u201d \u0219i \u201espirit\u201d \u00een expresiile men\u021bionate \u00een Biblie indic\u0103 clar c\u0103 cei doi termeni sunt adesea dou\u0103 nume pentru acela\u0219i termen.<br \/>Prima dovad\u0103 pentru aceasta este c\u0103 relatarea despre crearea omului din capitolul al doilea al Genezei indic\u0103 existen\u021ba a doar dou\u0103 elemente, sufletul \u0219i trupul (Geneza 2:7), iar p\u0103rin\u021bii \u00een general urmeaz\u0103 acest punct de vedere. Pentru a confirma acest lucru, vom lua dou\u0103 exemple, primul de la Sf\u00e2ntul Ioan Damaschinul \u00een interpretarea sa a acestei nara\u021biuni:<br \/>\u201eDumnezeu l-a creat pe om dintr-o natur\u0103 vizibil\u0103 \u0219i invizibil\u0103... din p\u0103m\u00e2nt a format trupul \u0219i, cu propria sa suflare, i-a dat un suflet ra\u021bional \u0219i g\u00e2nditor.\u201d<br \/>Nu exist\u0103 nicio \u00eendoial\u0103 c\u0103 \u00eent\u00e2ietatea \u00een crearea trupului nu trebuie luat\u0103 aici \u00een sensul s\u0103u literal, ci mai degrab\u0103 ca o expresie a realit\u0103\u021bii c\u0103 trupul este purt\u0103torul \u0219i locuin\u021ba sufletului, temelia \u0219i premisa tuturor. construc\u021bia spiritual\u0103 a omului \u0219i a vie\u021bii sale.<br \/>Al doilea exemplu este de la Sf\u00e2ntul Ioan Gur\u0103 de Aur care spune:<br \/>\u201eOmul este un animal dual pentru c\u0103 este compus din dou\u0103 esen\u021be: cea tangibil\u0103 \u0219i cea care nu este perceput\u0103 de sim\u021b, adic\u0103 un suflet \u0219i un corp, \u0219i are o leg\u0103tur\u0103 cu cerul \u0219i p\u0103m\u00e2ntul pentru c\u0103 cu esen\u021ba de deasupra sensibil\u0103 el particip\u0103 cu puterile superioare \u0219i cu esen\u021ba tangibil\u0103 este conectat la ceea ce este deasupra p\u0103m\u00e2ntului \u0219i, astfel, este o fiin\u021b\u0103 de leg\u0103tur\u0103 \u00eentre ambele p\u0103r\u021bi ale crea\u021biei.<\/li>\n<\/ol>\n<p><strong><span style=\"text-decoration: underline;\">Opinia Bisericii despre teoria tripartit\u0103:<\/span><\/strong> \u00cen ciuda a ceea ce am men\u021bionat mai sus, \u00eenv\u0103\u021b\u0103tura Bisericii despre elementele care alc\u0103tuiesc natura uman\u0103 a fost exprimat\u0103 uneori \u00een ceea ce s-a numit teoria tripartit\u0103, care se \u00eentoarce la filozoful Platon \u0219i apoi a fost luat\u0103 de la acesta de c\u0103tre gnostici...<\/p>\n<p><span style=\"text-decoration: underline;\">Potrivit acestora, o fiin\u021b\u0103 uman\u0103 este format\u0103 din:<\/span><br \/>1- Corpul.<br \/>2- Sufletul viu sau d\u0103t\u0103tor de via\u021b\u0103.<br \/>3- Sufletul spiritual sau ra\u021bional, care se exprim\u0103 pe scurt: trup, suflet, spirit.<\/p>\n<p>Aceste \u00eenv\u0103\u021b\u0103turi ale lui Platon \u0219i ale gnosticilor s-au infiltrat \u00een unii scriitori biserice\u0219ti \u00eenclina\u021bi c\u0103tre filozofie \u00een primele secole, precum Ta\u021bian, care a adoptat \u00een \u00eentregime teoria tripartit\u0103, \u0219i Iustinus, Clement din Alexandria \u0219i Didim Orbul, care, \u00een ciuda \u00eenclina\u021biei lor c\u0103tre teoria dualist\u0103, uneori exprimat\u0103 teoria tripartit\u0103. De asemenea, ar trebui s\u0103 ad\u0103ug\u0103m c\u0103 teoria tripartit\u0103 a fost folosit\u0103 de unii eretici, cum ar fi Apolinar, care a luat teoria tripartit\u0103 a lui Platon drept r\u0103d\u0103cinile ereziei sale, deoarece el sus\u021binea c\u0103 Cuv\u00e2ntul divin \u00eentrupat nu a luat dec\u00e2t un trup uman \u0219i un suflet viu, \u00een timp ce sufletul spiritual sau ra\u021bional a fost \u00eenlocuit cu Cuv\u00e2ntul divin. Prin urmare, p\u0103rin\u021bii l-au atacat \u0219i conciliile l-au condamnat ca parte a celui de-al Doilea Sinod Ecumenic pentru c\u0103 a f\u0103cut ca natura uman\u0103 pe care Dumnezeul \u00eentrupat a presupus-o incomplet\u0103. Aceasta contrazice m\u00e2ntuirea pe care M\u00e2ntuitorul a realizat-o pentru toat\u0103 natura uman\u0103.<\/p>\n<p>Adep\u021bii teoriei tripartite au \u00eencercat s\u0103-\u0219i demonstreze teoria cu texte din Biblie \u0219i s-au bazat \u00een special pe urm\u0103toarele dou\u0103 texte din scrisorile lui Pavel:<br \/>1- \u201eDumnezeul p\u0103cii \u00eensu\u0219i s\u0103 v\u0103 sfin\u021beasc\u0103 pe deplin, \u0219i \u00eentregul vostru duh, suflet \u0219i trup s\u0103 fie p\u0103stra\u021bi f\u0103r\u0103 prihan\u0103 la venirea Domnului nostru Isus Hristos\u201d (1 Tesaloniceni 5:23).<br \/>2- \u201eC\u0103ci Cuv\u00e2ntul lui Dumnezeu este viu \u0219i activ, mai ascu\u021bit dec\u00e2t orice sabie cu dou\u0103 t\u0103i\u0219uri, str\u0103punge p\u00e2n\u0103 la desp\u0103r\u021birea sufletului \u0219i a duhului, a \u00eencheieturilor \u0219i a m\u0103duvei \u0219i discern\u00e2nd g\u00e2ndurile \u0219i inten\u021biile inimii\u201d (Evrei 4:12). ).<\/p>\n<p>Cu toate acestea, chiar dac\u0103 aceste texte par la prima vedere s\u0103 fie de acord cu teoria tripartit\u0103, ele nu au nicio leg\u0103tur\u0103 \u00een esen\u021b\u0103 cu aceasta, deoarece spiritul \u0219i sufletul aici nu se refer\u0103 la dou\u0103 principii sau naturi diferite \u00een om, ci mai degrab\u0103 la dou\u0103 func\u021bii \u00eentr-una. natura, care este natura dup\u0103 puterile \u0219i talentele ei superioare. Cea mai mare dovad\u0103 \u00een acest sens se afl\u0103 \u00een al doilea text, care men\u021bioneaz\u0103 articula\u021biile, creierul \u0219i inima... Toate acestea sunt organe din corp \u0219i nu fiecare dintre ele este o component\u0103 esen\u021bial\u0103 care alc\u0103tuie\u0219te natura uman\u0103. La fel, sufletul \u0219i spiritul sunt doar dou\u0103 aspecte sau func\u021bii ale aceluia\u0219i element. Sufletul se refer\u0103 adesea la sufletul sublim, sufletul care este unit cu Duhul lui Dumnezeu \u0219i se bucur\u0103 de toate beneficiile rezultate din via\u021ba sufletului, cum ar fi iluminarea min\u021bii, \u00een\u021belepciunea \u0219i virtu\u021bile.<\/p>\n<p>Prin urmare, expresia \u201epsihos care nu au duh\u201d men\u021bionat\u0103 \u00een Epistola lui Iuda se refer\u0103 \u00een mod specific la sufletele celor asupra c\u0103rora Duhul Sf\u00e2nt nu are nicio influen\u021b\u0103, ci mai degrab\u0103 sunt supuse for\u021belor naturii lor corupte din cauza p\u0103catului \u0219i nu s\u0103 nu aib\u0103 o nou\u0103 na\u0219tere.<\/p>\n<p>Aceea\u0219i expresie, \u201epsihologic\u0103\u201d, apare \u00een Sf\u00e2ntul Pavel (1 Corinteni 2:14) ca o descriere a unei persoane care tr\u0103ie\u0219te dup\u0103 trup \u0219i nu este luminat\u0103 de minte prin Duhul, pentru c\u0103 nu accept\u0103 lucrurile din Duhul lui Dumnezeu, pentru c\u0103 ei sunt o nebunie pentru el. Cea mai mare confirmare a acestei ultime idei sunt cuvintele apostolului Pavel: \u201ePrimul om a devenit un suflet viu, iar al doilea om a devenit un duh d\u0103t\u0103tor de via\u021b\u0103\u201d (1 Corinteni 15:45).<\/p>\n<p>\u00centr-un alt loc din aceea\u0219i scrisoare, apare aceast\u0103 expresie: \u201eUn trup duhovnicesc este sem\u0103nat \u0219i un trup duhovnicesc \u00eenvia\u201d (1 Corinteni 15:44), pentru a distinge \u00eentre trupul nostru actual, care este supus stric\u0103ciunii, mor\u021bii, durerea \u0219i umilirea \u0219i cel\u0103lalt trup, care va fi sl\u0103vit \u0219i spiritual dup\u0103 moarte, adic\u0103 nestric\u0103cios \u0219i incapabil de durere prin puterea \u00eenvierii lui Adam. Al doilea este Duhul d\u0103t\u0103tor de via\u021b\u0103, Domnul din cer.<\/p>\n<p>Credin\u021ba unor eretici \u00een anihilarea sufletului dup\u0103 moarte \u0219i r\u0103spunsul la aceasta: utilizarea de c\u0103tre Biblie a expresiilor suflet \u0219i spirit ca o via\u021b\u0103 comun\u0103 \u00eentre toate fiin\u021bele vii, inclusiv oamenii, sau ca expresie a persoanei umane ca \u00eentregul sau sinele, pe l\u00e2ng\u0103 alte concepte unilaterale ale cuvintelor \u0386\u03b4\u03b7\u03c2 (iad, abis) \u0219i \u03b3\u03ad\u03b5\u03bd\u03bd\u03b1\u03bd (Iad) i-au f\u0103cut pe unii eretici, antici \u0219i moderni, s\u0103 foloseasc\u0103 aceast\u0103 utilizare ca scuz\u0103 pentru a nega existen\u021ba sufletului \u0219i a posibilitatea de supravie\u021buire dup\u0103 moarte.<\/p>\n<p>Printre ace\u015fti inovatori din epoca noastr\u0103 modern\u0103 se num\u0103r\u0103 adventi\u015ftii de ziua a \u015faptea \u015fi Martorii lui Iehova, care sus\u0163in c\u0103 sufletul uman este nespiritual \u015fi este distrus de moarte, ca sufletul animalelor. Desigur, beneficiaz\u0103 \u0219i ei de aceast\u0103 afirma\u021bie pentru a-\u0219i sus\u021bine afirma\u021bia c\u0103 rug\u0103ciunile Bisericii pentru mor\u021bi sunt inutile.<\/p>\n<p>\u00cen confirmarea versetelor men\u021bionate mai sus referitoare la supravie\u021buirea sufletului dup\u0103 moarte, ad\u0103ug\u0103m pe scurt urm\u0103toarele:<\/p>\n<ol type=\"A\">\n<li><strong>\u00cen Vechiul Testament:<\/strong><\/li>\n<\/ol>\n<p><strong>1-<\/strong> Exist\u0103 un sentiment general c\u0103 exist\u0103 o via\u021b\u0103 de apoi: \u201e\u0218i Enoh a umblat cu Dumnezeu \u0219i nu a fost g\u0103sit, pentru c\u0103 Dumnezeu l-a luat\u201d (Geneza 5:24). Saul a c\u0103utat refugiu la o femeie cu desc\u00e2ntece, pentru ca spiritul lui Samuel s\u0103 se \u00eenal\u021be la el (1 Samuel 28:11-19). \u201e\u0218i pe c\u00e2nd mergeau \u0219i vorbeau, iat\u0103, un car de foc \u0219i cai de foc i-au desp\u0103r\u021bit \u0219i Ilie s-a suit la cer \u00eentr-un v\u00e2rtej\u201d (2 Regi 2:11). \u201eDuhul Lui pleac\u0103 \u0219i se \u00eentoarce \u00een \u021b\u0103r\u00e2na lui\u201d (Psalmul 146:4). \u201e\u0218i \u021b\u0103r\u00e2na se va \u00eentoarce pe p\u0103m\u00e2nt a\u0219a cum era, \u0219i duhul se va \u00eentoarce la Dumnezeu, care l-a dat.\u201d (Eclesiastul 12:7). \u201e\u0218i dup\u0103 ce aceast\u0103 piele a mea va pieri \u0219i f\u0103r\u0103 trupul meu, voi vedea pe Dumnezeu\u201d (Iov 19\u2033 25, 26).<br \/><strong>2-<\/strong> Exist\u0103 o con\u0219tientizare general\u0103 \u00een r\u00e2ndul evreilor c\u0103 moartea vechilor patriarhi \u00eenseamn\u0103 al\u0103turarea poporului lor, nu doar fizic: \u201eM\u0103 al\u0103tur poporului meu. \u00cengroap\u0103-m\u0103 \u00eempreun\u0103 cu p\u0103rin\u0163ii mei \u00een pe\u015ftera din c\u00e2mpul lui Efron Hetitul\u201d (Geneza 49:29). \u201e\u0218i Iosif i-a chemat pe copiii lui Israel s\u0103 depun\u0103 un jur\u0103m\u00e2nt, spun\u00e2nd: \u201eDumnezeu v\u0103 va cerceta \u0219i ve\u021bi lua oasele Mele de aici\u201d (Geneza 50:28). Dar \u0219i \u00een duh: \u201e\u0218i Avraam \u0219i-a dat duhul \u0219i a murit la o b\u0103tr\u00e2ne\u021be bun\u0103... \u0219i s-a adunat la poporul s\u0103u\u201d (Geneza 25:8). \u201e\u0218i Isaac \u0219i-a dat duhul \u0219i a murit \u0219i a fost adunat la poporul s\u0103u\u2026\u201d (Geneza 35:29). \u201e\u0218i dup\u0103 ce a terminat de sf\u0103tuit Iacov pe fiii s\u0103i, \u0219i-a pus picioarele \u00een pat, \u0219i-a dat duhul \u0219i s-a dus la poporul s\u0103u\u201d (Geneza 49:33). \u201e\u0218i s\u0103 mori pe muntele pe care te sui \u0219i s\u0103 fii adunat la poporul t\u0103u, a\u0219a cum Aaron a murit pe muntele Hor \u0219i a fost adunat la poporul s\u0103u\u201d (Deuteronom 32:5).<br \/>Acest sentiment \u0219i con\u0219tientizarea general\u0103 vor fi exprimate clar \u00een c\u0103r\u021bile ulterioare, \u00een special \u00een Cartea \u00cen\u021belepciunii. (Vezi \u00cen\u021belepciunea 2, 3: 1-9, 4: 7, 10 etc.).<\/p>\n<ol start=\"2\" type=\"A\">\n<li><strong>\u00cen Noul Testament:<\/strong><\/li>\n<\/ol>\n<p>Credin\u021ba \u00een via\u021ba sufletului dup\u0103 trup este confirmat\u0103 de urm\u0103toarele dovezi:<\/p>\n<p><strong>1-<\/strong> Apari\u021bia lui Moise \u0219i Ilie \u00een schimbarea la fa\u021b\u0103 a lui Isus: \u201e\u0218i iat\u0103, doi b\u0103rba\u021bi vorbeau cu el, \u0219i anume, Moise \u0219i Ilie, care s-au ar\u0103tat \u00een slav\u0103 \u0219i au vorbit despre ie\u0219irea lui, pe care urma s\u0103-l \u00eencheie \u00een Ierusalim\u201d (Luca) 9:30, Matei 17:3 etc.).<br \/><strong>2-<\/strong> Comentariul lui Isus despre Dumnezeu care se nume\u0219te Dumnezeul lui Avraam, Dumnezeul lui Isaac \u0219i Dumnezeul lui Iacov, c\u0103 nu este Dumnezeul celor mor\u021bi, ci mai degrab\u0103 Dumnezeul celor vii, pentru c\u0103 pentru el to\u021bi sunt vii (Luca 20). :37), confirm\u0103 nu numai \u00eenvierea din mor\u021bi, ci \u0219i existen\u021ba lui Avraam, Isaac \u0219i Iacov \u00eentr-un fel viu. Cea mai mare dovad\u0103 a acestui lucru este pilda lui Eleazar \u0219i Bogatul, \u00een care Bogatul, dup\u0103 moartea \u0219i \u00eenmorm\u00e2ntarea sa, i-a v\u0103zut pe Avraam \u0219i Eleazar \u00een s\u00e2nul s\u0103u. Din dialogul care a avut loc \u00eentre ei, confirm\u0103m c\u0103 nu numai Avraam, ci to\u021bi mor\u021bii sunt \u00een iad (\u03b1\u03b5\u03b9\u03ba\u03b9\u03bd\u03b7\u03c3\u03af\u03b1) \u00eentr-o stare de deplin\u0103 con\u0219tientizare Cei r\u0103i sunt chinui\u021bi, dar cei drep\u021bi sunt m\u00e2ng\u00e2ia\u021bi (Luca 16:19-31). ).<br \/>Hristos a mers \u00een acest iad dup\u0103 moartea sa pe cruce \u0219i a propov\u0103duit sufletelor din \u00eenchisoare (1 Petru 3:9). Dup\u0103 expresia Sf\u00e2ntului Petru, sau a cobor\u00e2t \u00een p\u0103r\u0163ile de jos ale p\u0103m\u00e2ntului, dup\u0103 expresia Sf\u00e2ntului Pavel (Efeseni 4:10). Sf\u00e2ntul Petru adaug\u0103 \u00een aceea\u0219i scrisoare: \u201eDe aceea a propov\u0103duit \u0219i mor\u021bilor Evanghelia, ca s\u0103 fie judeca\u021bi dup\u0103 oameni \u00een trup, dar s\u0103 tr\u0103iasc\u0103 dup\u0103 Dumnezeu \u00een duh\u201d (1 Petru 4:6).<br \/><strong>3-<\/strong> Odat\u0103 cu cobor\u00e2rea lui Hristos \u00een iad, deci, sufletele celor poc\u0103i\u021bi sau drep\u021bi au tr\u0103it din nou dup\u0103 Dumnezeu \u00een duh, prin harul r\u0103scump\u0103r\u0103tor al lui Hristos, \u0219i a\u0219a pentru ei nu a mai fost iad sau \u00eenchisoare, ci mai degrab\u0103 paradis: \u201eAdev\u0103rat. , \u00ee\u021bi spun, ast\u0103zi vei fi cu Mine \u00een rai\u201d (Luca 23:43).<br \/>Pavel a fost r\u0103pit \u00een acest paradis: \u201e\u00cel cunosc pe acest om \u00een trup, dar \u00een afara trupului nu \u00eel cunosc\u201d. El a fost prins \u00een paradis \u0219i a auzit cuvinte de nespus (2 Corinteni 12:4). De aici \u00een\u021belegem de ce pentru Pavel moartea este un c\u00e2\u0219tig: \u201eAm dorin\u021ba s\u0103 plec \u0219i s\u0103 fiu cu Hristos, ceea ce este mult mai bine, dar este necesar pentru voi s\u0103 r\u0103m\u00e2ne\u021bi \u00een trup\u201d (Fil. 1:21-24). . El clarific\u0103 acest lucru \u00een aceea\u0219i scrisoare \u00een care a vorbit despre r\u0103pirea lui \u00een Paradis: \u201eA\u0219a c\u0103 suntem mereu \u00eencrez\u0103tori, \u0219tiind c\u0103, \u00een timp ce suntem acas\u0103 \u00een trup, suntem absen\u021bi de la Domnul C\u0103ci umbl\u0103m prin credin\u021b\u0103, nu prin vedere Suntem \u00eencrez\u0103tori \u0219i mul\u021bumi\u021bi, dar este mai bine s\u0103 lipsim din trup \u0219i s\u0103 fim acas\u0103 cu Domnul\u201d (2 Corinteni 5:6).<br \/><strong>4-<\/strong> R\u0103pirea lui Pavel, care include o declara\u021bie explicit\u0103 a vie\u021bii sufletului \u00een afara corpului \u0219i dup\u0103 desp\u0103r\u021birea lui de acesta, este sus\u021binut\u0103 de r\u0103pirea lui Ioan cel iubit \u00een viziunea sa: \u201eA\u0219a c\u0103 m-a dus cu duhul \u00een pustie\u201d (Apocalipsa 17:3). \u201e\u0218i m-a dus cu Duhul pe un munte mare \u0219i \u00eenalt\u201d (Apocalipsa 21:10). \u201eAm fost \u00een duh \u00een ziua Domnului\u201d (Apocalipsa 1:10). \u00centr-adev\u0103r, preaiubitul Ioan confirm\u0103 c\u0103 a v\u0103zut sufletele celor care au fost uci\u0219i pentru cuv\u00e2ntul lui Dumnezeu... \u0219i c\u0103 i-a auzit strig\u00e2nd cu glas tare, zic\u00e2nd: \u201eP\u00e2n\u0103 c\u00e2nd, Doamne, sf\u00e2nt \u0219i adev\u0103rat, va nu judeci \u0219i nu r\u0103zbuna s\u00e2ngele nostru\u201d (Apocalipsa 6:9...)<\/p>\n<ol start=\"3\" type=\"A\">\n<li>Certitudinea comun\u0103 a oamenilor lui Dumnezeu din Vechiul \u0219i Noul Testament cu privire la continuarea vie\u021bii dup\u0103 desp\u0103r\u021birea sufletului de trup apare constant \u00een tradi\u021bia pe care genera\u021biile au primit-o de la apostoli. Dovada clar\u0103 \u00een acest sens sunt scrierile primilor cre\u0219tini, cum ar fi Iustinos din Athenagoras, Irineu \u0219i Chiril al Ierusalimului, care arat\u0103 credin\u021ba c\u0103 sufletele r\u0103m\u00e2n \u00eentr-o stare de con\u0219tiin\u021b\u0103 dup\u0103 moarte \u0219i c\u0103 sufletele credincio\u0219ilor a\u0219teapt\u0103 \u00eentr-o stare mai bun\u0103. loc, \u0219i c\u0103 sufletul, fiind nemuritor, se mi\u0219c\u0103 \u00eentr-o manier\u0103 ra\u021bional\u0103, \u00eentruc\u00e2t nu este muritorul, ci trupul, pentru c\u0103 se desparte de ea. \u00centr-adev\u0103r, unii p\u0103rin\u021bi au scris lucr\u0103ri speciale pe acest subiect, cum ar fi Grigore de Nyssa \u00een cartea sa: \u201eDialog despre suflet \u0219i \u00eenviere\u201d \u0219i Augustin: \u201eDespre sufletul nemuritor\u201d. Al\u021bii au scris \u00eempotriva celor care pledeaz\u0103 pentru moartea sufletului, \u00eenchisoarea sau altele asemenea. Mai t\u00e2rziu, al\u021bii au scris \u00eempotriva celor care au spus c\u0103 via\u021ba ei este lipsit\u0103 de via\u021b\u0103 sau latent\u0103...<br \/>Poate c\u0103 singura diferen\u021b\u0103 \u00eentre p\u0103rerile p\u0103rin\u021bilor \u0219i ale scriitorilor biserice\u0219ti despre nemurirea sufletului const\u0103 \u00een a distinge dac\u0103 sufletul, prin natura \u0219i esen\u021ba sa, este o substan\u021b\u0103 spiritual\u0103 simpl\u0103, nemuritoare \u0219i, dac\u0103 este muritor, devine nemuritor deoarece Dumnezeu vrea s\u0103 tr\u0103iasc\u0103. Printre cei care de\u021bin a doua p\u0103rere se num\u0103r\u0103 Iustin, Ta\u021bian, Irineu \u0219i \u00eentr-o oarecare m\u0103sur\u0103 Sf\u00e2ntul Damasc... Totu\u0219i, aceast\u0103 diferen\u021b\u0103 nu pare grav\u0103, \u00eentruc\u00e2t sufletul, dup\u0103 ambele p\u0103reri, r\u0103m\u00e2ne nemuritor, \u0219i pentru c\u0103 dac\u0103 spunem c\u0103 sufletul a fost creat prin natur\u0103 nemuritor, nu \u00een\u021belegem prin asta c\u0103 dup\u0103 harul \u0219i voin\u021ba lui Dumnezeu a fost creat a\u0219a? \u0218i c\u0103 dac\u0103 Dumnezeu \u0219i-ar \u00eendep\u0103rta grija de la ea, ea s-ar \u00eentoarce din nou la inexisten\u021b\u0103?<\/li>\n<\/ol>\n<p><span style=\"text-decoration: underline;\"><strong>Teorii teologice legate de multiplicarea sufletelor:<\/strong><\/span> Av\u00e2nd \u00een vedere absen\u021ba unei \u00eenv\u0103\u021b\u0103turi clare \u00een revela\u021bia divin\u0103 despre \u00eenmul\u021birea sufletelor trupurilor care s-au n\u0103scut din Adam, au ap\u0103rut multe teorii teologice \u00een acest sens, dintre care cele mai importante sunt:<\/p>\n<ol>\n<li><strong>Teoria preexisten\u021bei sufletelor:<\/strong> Ceea ce a fost sus\u021binut de Platon, \u0219i \u00eenainte de asta de Filon din Alexandria, Origen \u0219i adep\u021bii s\u0103i \u0219i unii eretici precum germanii.<br \/>Conform acestei teorii, sufletele au fost create \u00eenainte de toate veacurile, dar din cauza e\u0219ecului lor moral, au fost pedepsite prin a fi \u00eenchise \u00een trupuri \u0219i a tr\u0103i \u00een ele pentru a fi cur\u0103\u021bate de p\u0103cate. Aceast\u0103 teorie a fost condamnat\u0103 de un num\u0103r de p\u0103rin\u021bi \u0219i de Sinodul al V-lea Ecumenic pentru c\u0103 a contrazis Sf\u00e2nta Biblie (Geneza 2:7, Geneza 3, Romani 5:12 etc.).<\/li>\n<li><strong>Teoria cre\u0103rii sufletelor:<\/strong> \u00censeamn\u0103 c\u0103 Dumnezeu a creat sufletul uman \u00een timpul concep\u021biei copilului. Papa Pius al XII-lea a adoptat-o \u00een enciclica sa \u201eHumani generis\u201d deoarece este de acord cu doctrina Imaculatei Concep\u021bii.<br \/>Principalele negative ale acestei teorii sunt c\u0103, dac\u0103 fiecare suflet este creat direct de Dumnezeu, aceasta \u00eenseamn\u0103 c\u0103 Dumnezeu nu \u0219i-a \u00eencheiat lucr\u0103rile Sale creatoare \u0219i nu s-a odihnit de ele (Geneza 2:2). \u00cen plus, conform teologiei occidentale, este greu de explicat cum un suflet creat direct de Dumnezeu poate suporta murd\u0103ria sau urmele unui p\u0103cat grav, a\u0219a cum exprim\u0103 Fericitul Augustin.<\/li>\n<li><strong>Teoria transplantului de suflete \u201etraducianismus\u201d:<\/strong> A spus-o Tertulian. Potrivit acesteia, sufletele copiilor provin din sufletele p\u0103rin\u021bilor, la fel cum o s\u0103m\u00e2n\u021b\u0103 sau r\u0103sad provine din planta originar\u0103.<br \/>Aceast\u0103 teorie pare s\u0103 rezoneze nu numai cu ideea de a transmite copiilor consecin\u021bele p\u0103catului grav, ci \u0219i cu transmiterea multor caracteristici psihologice de la p\u0103rin\u021bi la copii.<br \/>Cu toate acestea, principala critic\u0103 a unora dintre ele este c\u0103 contrazice simplitatea naturii sufletului, c\u0103reia legea genera\u021biei nu poate fi aplicat\u0103 a\u0219a cum este aplicat\u0103 corpului.<\/li>\n<li><strong>Teoria \u00eenmul\u021birii sufletelor \u201egenera\u021bianism\u201d:<\/strong> Este forma modificat\u0103 a teoriei anterioare \u0219i cea mai acceptabil\u0103, deoarece presupune c\u0103 sufletele p\u0103rin\u021bilor, \u00eentemeiate pe porunca creatoare a lui Dumnezeu: \u201eFi\u021bi roditori \u0219i \u00eenmul\u021bi\u021bi-v\u0103 \u0219i umple\u021bi p\u0103m\u00e2ntul\u201d (Geneza 1:28) o oarecare putere spiritual\u0103 de a crea suflete \u00een a\u0219a fel \u00eenc\u00e2t crearea corpului s\u0103 coincid\u0103 cu crea\u021bia sufletului. P\u0103rin\u0163ii Atanasie, Clement al Alexandriei, Augustin etc. tind spre aceast\u0103 teorie. \u00cen special, Sf\u00e2ntul Grigorie de Nyssa, care a explicat foarte mult.<\/li>\n<\/ol>\n<p><strong><span style=\"text-decoration: underline;\">Originea rasei umane:<\/span><\/strong> Am remarcat anterior importan\u021ba pe care Biserica, prin cuvintele p\u0103rin\u021bilor s\u0103i, o acord\u0103 unit\u0103\u021bii neamului uman \u0219i nu exist\u0103 nicio \u00eendoial\u0103 c\u0103 aceast\u0103 unitate este str\u00e2ns legat\u0103 de existen\u021ba doar a unui b\u0103rbat \u0219i a unei femei, din care \u00eentreaga ras\u0103 uman\u0103 a cobor\u00e2t pe baza binecuv\u00e2nt\u0103rii pe care le-a dat-o pentru reproducere.<\/p>\n<p>Credin\u021ba \u00een unitatea originii rasei umane este confirmat\u0103 clar de Sf\u00e2nta Biblie (Geneza 2:5, Geneza 3:20, Geneza 2:20 etc.) \u0219i se bazeaz\u0103 pe ea doctrine importante, cum ar fi unitatea. despre originea p\u0103catului \u00een Adam \u0219i unitatea m\u00e2ntuirii \u00een Hristos, \u201eC\u0103ci, dup\u0103 cum to\u021bi mor \u00een Adam, tot a\u0219a vor tr\u0103i \u00een Hristos\u201d (1 Corinteni 15:22). Prin urmare, teoriile teologice care accept\u0103 existen\u021ba altor oameni dec\u00e2t primii str\u0103mo\u0219i din care a descins rasa uman\u0103 contrazic unitatea acestei rase \u0219i conceptul biblic al m\u00e2ntuirii. Se bazeaz\u0103 pe o \u00een\u021belegere gre\u0219it\u0103 a unor versete biblice sau pe unele observa\u021bii gre\u0219ite care sunt departe de obiectivitatea \u0219tiin\u021bific\u0103, precum diversitatea raselor umane, diferen\u021bele de culori, formele craniilor, competen\u021bele, mentalit\u0103\u021bile lor etc. ....<\/p>\n<p>Studiul \u0219tiin\u021bific corect atribuie motivele diferen\u021belor aparente dintre rasele umane diferitelor condi\u021bii de via\u021b\u0103 \u00een diferite condi\u021bii de mediu, mai ales \u00een timpurile str\u0103vechi, c\u00e2nd mijloacele de comunicare \u00eentre continente \u00eendep\u0103rtate erau aproape inexistente \u00cen ceea ce prive\u0219te unitatea fundamental\u0103 a omului ras\u0103, este dovedit\u0103 prin posibilitatea permanent\u0103 de c\u0103s\u0103torie \u0219i procreare \u00eentre indivizi de diferite rase umane \u0219i asem\u0103narea mentalit\u0103\u021bii \u00een structura sa de baz\u0103. De asemenea, cercet\u0103rile \u00een domeniul limbilor reduc din ce \u00een ce mai mult num\u0103rul de limbi originale din care au ap\u0103rut alte limbi, p\u00e2n\u0103 la punctul \u00een care a devenit mai probabil s\u0103 existe o singur\u0103 limb\u0103 original\u0103. \u00cen timp ce diferitele tradi\u021bii \u0219i credin\u021be religioase ale popoarelor se apropie din ce \u00een ce mai mult de credin\u021ba \u00eentr-un singur Dumnezeu, cu at\u00e2t sunt mai \u00een v\u00e2rst\u0103. Toate aceste aspecte, pe l\u00e2ng\u0103 probabilitatea ca oamenii s\u0103 se r\u0103sp\u00e2ndeasc\u0103 \u00een toate p\u0103r\u021bile P\u0103m\u00e2ntului de pe continentul Asia, sus\u021bin adev\u0103rul declarat \u00een cartea despre rasa uman\u0103.<\/p>\n<p>Viziunea celor trei biserici asupra condi\u021biei umane ini\u021biale:<br \/>Starea originar\u0103 a omului \u00een care a fost creat este considerat\u0103 principala cheie pentru \u00een\u021belegerea scopului specific al existen\u021bei omului, precum \u0219i a motivului care a dus la c\u0103derea lui, ambele fiind str\u00e2ns legate de m\u00e2ntuirea pe care R\u0103scump\u0103r\u0103torul Iisus a realizat-o pentru l.<\/p>\n<p>Prin urmare, catolicii \u0219i protestan\u021bii cred c\u0103 starea ini\u021bial\u0103 a omului \u00eenainte de c\u0103dere era complet\u0103 \u0219i nedezvoltat\u0103 \u0219i, dac\u0103 se contrazic unul pe cel\u0103lalt \u00een maniera acestei credin\u021be, am\u00e2ndoi se \u00eendep\u0103rteaz\u0103 de conceptul patristic \u0219i nu \u00ee\u0219i dau seama de sublimitatea chemarea cu care Dumnezeu l-a onorat pe om \u0219i astfel denatureaz\u0103 conceptul c\u0103derii, m\u00e2ntuirii \u0219i \u00eendumnezeirii lui.<\/p>\n<ul>\n<li><strong>Viziunea catolic\u0103:<\/strong><\/li>\n<\/ul>\n<p>Dumnezeu l-a creat pe om \u00eentr-o stare de perfec\u021biune deplin\u0103, dar nu aceasta era condi\u021bia lui natural\u0103, ci mai degrab\u0103 cea supranatural\u0103, \u00eentruc\u00e2t se bucura de daruri dincolo de natur\u0103, precum sfin\u021benia \u0219i neprih\u0103nirea, cu care era \u00eempodobit prin urm\u0103toarele patru daruri ale integrit\u0103\u021bii, care sunt de asemenea deasupra naturii.<\/p>\n<ol>\n<li>Darul eliber\u0103rii de poft\u0103, care se bazeaz\u0103 pe controlul liberului arbitru asupra \u00eenclina\u021biilor senzuale \u0219i spirituale ale corpului uman.<\/li>\n<li>Darul siguran\u021bei \u00eempotriva mor\u021bii fizice.<\/li>\n<li>Darul siguran\u021bei \u00eempotriva durerii.<\/li>\n<li>Talentul cunoa\u0219terii supranaturale.<\/li>\n<\/ol>\n<p>Astfel, \u00eenainte de c\u0103derea sa, omul a fost capabil s\u0103 \u00eempace tangibilul cu intangibilul, s\u0103-\u0219i supun\u0103 puterile inferioare celor mai \u00eenalte \u0219i prin acestea din urm\u0103 lui Dumnezeu \u0219i s\u0103 \u00eenving\u0103 moartea, nu prin capabilit\u0103\u021bile sale naturale, ci numai prin intermediul harul supranatural, a c\u0103rui dispari\u021bie prin p\u0103cat a adus nesupunerea p\u0103r\u021bii jalnice celor mai \u00eenalte \u0219i astfel la moarte.<br \/>Cu alte cuvinte, p\u0103rt\u0103\u0219ia omului cu Dumnezeu \u00een Paradis i-a oferit dreptatea \u0219i sfin\u021benia originar\u0103, ceea ce a avut ca rezultat st\u0103p\u00e2nirea naturii, libertatea fa\u021b\u0103 de patim\u0103, nemurirea, cunoa\u0219terea lui Dumnezeu \u0219i puterea voin\u021bei.<br \/>Toate acestea sunt daruri dincolo de natur\u0103, plasate ca o coroan\u0103 sau o podoab\u0103 asupra naturii umane. Prin urmare, numai prin ea a putut s\u0103 devin\u0103 sf\u00e2nt \u0219i s\u0103 se ridice deasupra naturii sale umane.<\/p>\n<p>\u00cen justificarea lor pentru aceast\u0103 pozi\u021bie, teologii catolici se bazeaz\u0103 pe afirma\u021bia c\u0103, dac\u0103 am considera c\u0103 neprih\u0103nirea originar\u0103 era legat\u0103 de natura uman\u0103 \u00eens\u0103\u0219i \u0219i nu era un dar care transcende natura, am ajunge \u00een mod necesar la acceptarea subzisten\u021bei, adic\u0103 a divinit\u0103\u021bii omul din fire. Este clar c\u0103 aceast\u0103 justificare provine din considera\u021bia c\u0103 exist\u0103 un singur lucru \u00een existen\u021b\u0103 care este perfec\u021biunea naturii divine \u0219i, prin urmare, natura creat\u0103 nu poate avea aceast\u0103 perfec\u021biune, altfel ar deveni o natur\u0103 divin\u0103. Deci, pentru a evita afirma\u021bia de imanen\u021b\u0103, aceast\u0103 \u00eemp\u0103r\u021bire a devenit str\u0103in\u0103 \u00eenv\u0103\u021b\u0103turii Sfintei Biblie \u0219i a P\u0103rin\u021bilor, \u00eentre o parte natural\u0103 dat\u0103 de crea\u021bie, \u0219i alta care transcende natura \u0219i a fost ad\u0103ugat\u0103 prin harul divin pentru a completa deficien\u021b\u0103 a naturii umane.<\/p>\n<p>De fapt, P\u0103rin\u021bii au f\u0103cut \u00eentotdeauna distinc\u021bie, \u00een mod radical, \u00eentre natura divin\u0103 nelimitat\u0103 \u0219i de ne\u00een\u021beles \u0219i natura uman\u0103 creat\u0103 \u0219i limitat\u0103, \u0219i astfel \u00eentre des\u0103v\u00e2r\u0219irea absolut\u0103 a primei \u0219i des\u0103v\u00e2r\u0219irea relativ\u0103 a celei de-a doua. Pe aceast\u0103 baz\u0103, natura uman\u0103 a fost creat\u0103 perfect\u0103 ca natur\u0103 creat\u0103, dar este chemat\u0103 s\u0103 devin\u0103 perfect\u0103 \u00een exemplul naturii divine. Prin urmare, perfec\u021biunea la care este chemat\u0103 cu ajutorul naturii divine este infinit\u0103 \u0219i drumul ei c\u0103tre ea este f\u0103r\u0103 oprire \u0219i f\u0103r\u0103 limite.<\/p>\n<p>Cel mai periculos lucru la concep\u021bia catolic\u0103 este, a\u0219adar, c\u0103 \u00eel priveaz\u0103 pe om de aceast\u0103 chemare divin\u0103 la perfec\u021biunea infinit\u0103 \u0219i \u00eei retrage rolul personal \u00een atingerea ei \u0219i participarea la determinarea destinului \u0219i existen\u021bei sale o serie de contrarezultate surprinz\u0103toare:<\/p>\n<ol type=\"A\">\n<li>Dac\u0103 unei persoane i se adaug\u0103 dreptatea originar\u0103 ca o coroan\u0103 sau o podoab\u0103 pe cap, atunci ea este legat\u0103 exterior \u0219i mecanic de fiin\u021ba sa, f\u0103r\u0103 a forma o unitate armonioas\u0103 \u0219i organic\u0103 cu el, \u00een timp ce via\u021ba cu Dumnezeu devine ceva perfect \u0219i accidental \u0219i nu. specifice naturii umane.<\/li>\n<li>Dac\u0103 starea originar\u0103 a omului este perfect\u0103 \u0219i dac\u0103 aceast\u0103 perfec\u021biune se datoreaz\u0103, f\u0103r\u0103 excep\u021bie, harului supranatural, atunci nu se \u00een\u021belege care este rolul puterilor spirituale naturale ale omului. Pentru c\u0103 dac\u0103 harul face totul. Aceste for\u021be r\u0103m\u00e2n inactive, dar dac\u0103 sunt eficiente, ele coopereaz\u0103 con\u0219tient \u0219i de bun\u0103voie cu har. Prin urmare, se dezvolt\u0103 \u0219i se \u00eent\u0103re\u0219te constant, ceea ce \u00eenseamn\u0103 c\u0103 aceast\u0103 stare nu a fost perfect\u0103 la \u00eenceput, ci mai degrab\u0103 se extinde spre perfec\u021biune. Apoi, neprih\u0103nirea originar\u0103 nu mai este o garan\u021bie a naturii umane, ci mai degrab\u0103 exist\u0103 \u00een natura \u00eens\u0103\u0219i, care se afl\u0103 \u00eentr-o stare incomplet\u0103, iar acest lucru contrazice teoria catolic\u0103 \u00een cauz\u0103.<\/li>\n<li>Dac\u0103 primul str\u0103mo\u0219, datorit\u0103 drept\u0103\u021bii originare, a fost drept \u0219i sf\u00e2nt, atunci c\u0103derea lui devine complet imposibil\u0103 \u0219i inexplicabil\u0103. Acest lucru se datoreaz\u0103 faptului c\u0103 func\u021bia ini\u021bial\u0103 a drept\u0103\u021bii \u00eens\u0103\u0219i este de a p\u0103stra omul \u00eentr-o stare de neprih\u0103nire, sfin\u021benie \u0219i armonie complet\u0103 cu sine \u0219i cu Dumnezeu. A\u0219adar, de ce a refuzat sau nu \u0219i-a \u00eendeplinit datoria aceast\u0103 femeie dreapt\u0103? Dac\u0103 aceast\u0103 dreptate este doar un dar ad\u0103ugat, atunci ea nu apar\u021bine omului \u0219i atunci pierderea ei nu poate fi considerat\u0103 o c\u0103dere, pentru c\u0103 omul este doar ceea ce nu apar\u021bine firii sale.<\/li>\n<\/ol>\n<ul>\n<li><strong>Viziunea protestant\u0103:<\/strong><\/li>\n<\/ul>\n<p>Protestantismul se afl\u0103 la cealalt\u0103 extrem\u0103 a catolicismului \u00een viziunea sa asupra st\u0103rii originare a omului, deoarece face ca \u00eentreaga perfec\u021biune a acestei st\u0103ri s\u0103 fie rezultatul naturii primului str\u0103mo\u0219, creat dup\u0103 chipul lui Dumnezeu. Astfel, datorit\u0103 asem\u0103n\u0103rii sale cu Dumnezeu, tot ceea ce se bucura omul \u00een Paradis a ap\u0103rut din machiajul s\u0103u natural.<\/p>\n<p>Partea pozitiv\u0103 a conceptului protestant const\u0103 \u00een \u00eentoarcerea drept\u0103\u021bii originale naturii umane \u0219i nu la ceva ad\u0103ugat la ea. \u00cen ceea ce prive\u0219te aspectul negativ al acesteia, este c\u0103 consider\u0103 c\u0103 fiecare fiin\u021b\u0103 uman\u0103 este neprih\u0103nit\u0103 \u0219i sf\u00e2nt\u0103 prin crea\u021bie \u0219i, prin urmare, nu a avut nevoie de har \u00een starea de paradis. Aici ne \u00eentreb\u0103m despre semnifica\u021bia grijii speciale a lui Dumnezeu pentru om \u00een Paradis Nu presupune aceast\u0103 grij\u0103 c\u0103 Adam \u0219i Eva au avut un drum lung de parcurs spre perfec\u021biune \u0219i sfin\u021benie? Compara\u021bia cu \u00eengerii \u0219i cu noul Adam sus\u021bine aceast\u0103 idee, deoarece \u00eengerii nu au intrat \u00eentr-o stare de perfec\u021biune moral\u0103 to\u021bi deodat\u0103, ci mai degrab\u0103 treptat \u0219i dup\u0103 ce au trecut prin ispit\u0103. \u00cen timp ce Domnul Isus ca fiin\u021b\u0103 uman\u0103 \u0219i \u00een ciuda unit\u0103\u021bii naturii sale umane cu cea divin\u0103, a fost \u00een tinere\u021be, a\u0219a cum spune Evanghelistul Luca: \u201e\u00eenaint\u00e2nd \u00een \u00een\u021belepciune \u0219i \u00een v\u00e2rst\u0103 \u0219i \u00een favoarea lui Dumnezeu \u0219i a oamenilor\u201d (Luca 2). :52).<\/p>\n<p>Pe l\u00e2ng\u0103 aceasta, conformitatea dintre imaginea \u0219i asem\u0103narea \u00een om \u0219i ridicarea st\u0103rii naturale a primului om la perfec\u021biune ca realitate complet\u0103 face ca conceptul protestant s\u0103 nu poat\u0103 justifica posibilitatea unei c\u0103deri a omului care exist\u0103 \u00eentr-un stare de perfectiune. Astfel, c\u0103derea devine inexplicabil\u0103, nici pentru protestan\u021bi, nici pentru catolici.<\/p>\n<ul>\n<li><strong>Viziunea ortodox\u0103:<\/strong><\/li>\n<\/ul>\n<p>\u00cen consecin\u021b\u0103, starea ini\u021bial\u0103 de neprih\u0103nire nu a fost o perfec\u021biune natural\u0103 rezultat\u0103 din puterile psihologice \u0219i fizice ale omului, a\u0219a cum este cazul protestan\u021bilor, nici ac\u021biunea unui grup de daruri supranaturale ad\u0103ugate naturii umane, ca la catolici, mai degrab\u0103. ca \u0219i \u00een cazul P\u0103rin\u021bilor \u0219i al conceptului ortodox, o stare de perfec\u021biune care se poate extinde spre des\u0103v\u00e2r\u0219irea rezultat\u0103 din participarea dintre puterile d\u0103t\u0103toare de via\u021b\u0103 ale Duhului Sf\u00e2nt \u0219i puterile naturale ale omului, sau este, dup\u0103 expresiile ta\u021bi, o a noua form\u0103, adic\u0103 \u00een mi\u0219care constant\u0103 pentru totdeauna sau trec\u00e2nd de la perfec\u021biune la perfec\u021biune la infinit, astfel \u00eenc\u00e2t omul s\u0103 vad\u0103 nev\u0103zut \u0219i s\u0103 participe la darurile \u0219i via\u021ba celui neb\u0103nuit \u0219i infinit, astfel \u00eenc\u00e2t el este transformat \u00een aceea\u0219i imagine slav\u0103 \u00een slav\u0103 (2 Corinteni 3:18), astfel \u00eenc\u00e2t s\u0103 aib\u0103 via\u021b\u0103 ve\u0219nic\u0103 de nespus.<\/p>\n<p>Acest concept patristic al condi\u021biei umane originare se bazeaz\u0103 \u00een primul r\u00e2nd pe ideea scopului divin pentru existen\u021ba uman\u0103, adic\u0103 chemarea lui la perfec\u021biune, care este sus\u021binut\u0103 \u00een mod clar de revela\u021bia divin\u0103, \u00een special \u00een Noul Testament, \u00een lumina pe care \u00eel \u00een\u021belegem Vechiul Testament. Mai ales prin imaginea noului Adam care a\u0219tepta s\u0103 devin\u0103 ca vechiul Adam.<\/p>\n<p>\u00cen Noul Testament, scopul suprem al existen\u021bei umane este perfec\u021biunea \u0219i sfin\u021benia (Col. 1:28, 4:12, 1 Tesaloniceni 4:3, Evr. 12:14, Iacov 1:4, 2 Corinteni 7:1). Urm\u00e2nd exemplul perfect al lui Dumnezeu (Matei 5:48, Efeseni 5:1, Col 3:10, 1 Petru 1:15, 1 Ioan 3:2). Adic\u0103 s\u0103 fie format dup\u0103 chipul lui Hristos (Romani 8:29, 1 Corinteni 2:16, 15:49, 2 Corinteni 3:18, Gal 2\/20, 4:19, Efeseni 4:13), nu numai moral, dar \u0219i fizic (Filipeni 3:21), \u0219i a\u0219a mai departe pentru ca omul s\u0103 vad\u0103 c\u0103 Dumnezeu este des\u0103v\u00e2r\u0219it (2 Corinteni 4:6\/12:14, 1Ioan 3:2) pentru c\u0103 sfin\u021benia omului este voia lui Dumnezeu (1 Tesaloniceni 4). :3, 1 Petru 1:15-16) iar leg\u0103tura des\u0103v\u00e2r\u0219irii este iubirea (Coloseni 3:14).<\/p>\n<p>\u00cen ceea ce prive\u0219te nemurirea, omul \u00een starea sa ini\u021bial\u0103 nu a fost nemuritor, deoarece prin natura sa el nu este nemuritor, deoarece a fost creat din nimic, dar a participat la via\u021b\u0103 conform puterii necreate, creatoare \u0219i furnizoare a lui Dumnezeu \u0219i nu a fost posibil. pentru ca aceast\u0103 participare d\u0103t\u0103toare de via\u021b\u0103 s\u0103 devin\u0103 permanent\u0103 dac\u0103 des\u0103v\u00e2r\u0219irea moral\u0103 a omului nu a fost atins\u0103 dup\u0103 chipul \u0219i asem\u0103narea lui Care este f\u0103r\u0103 sf\u00e2r\u0219it \u0219i f\u0103r\u0103 limite, pentru c\u0103 numai cei des\u0103v\u00e2r\u0219i\u021bi din punct de vedere moral pot ob\u021bine via\u021ba ve\u0219nic\u0103.<\/p>\n<p>\u00cen lumina celor de mai sus, putem \u00een\u021belege cuv\u00e2ntul Domnului: \u201eNu v\u0103 teme\u021bi de cei ce ucid trupul, dar nu pot ucide sufletul\u201d (Matei 10:28), pentru c\u0103 sufletele pe care Domnul le-a \u00eenviat prin unirea Sa cu ei nu sunt supu\u0219i mor\u021bii, adic\u0103 desp\u0103r\u021birii de puterea d\u0103t\u0103toare de via\u021b\u0103 a Duhului, ci dimpotriv\u0103, ei sunt mereu re\u00eennoi\u021bi Dup\u0103 cum afirm\u0103 Apostolul Pavel: \u201eDar chiar dac\u0103 omul nostru exterior este stric\u0103tor, omul nostru interior se \u00eennoie\u0219te zi de zi\u201d (2 Corinteni 4:16).<\/p>\n<p>Astfel, putem confirma, de asemenea, c\u0103 crearea perfect\u0103 de c\u0103tre Dumnezeu a omului \u00eentr-o stare capabil\u0103 de dezvoltare \u0219i alte perfec\u021biuni nu contrazice perfec\u021biunea lui Dumnezeu \u0219i nici perfec\u021biunea omului, pentru c\u0103 Dumnezeu a creat de fapt omul cu cea mai mare perfec\u021biune \u0219i perfec\u021biune \u00een starea \u00een care a fost creat: \u201e\u0218i a v\u0103zut Dumnezeu tot ce f\u0103cuse \u0219i iat\u0103 c\u0103 era foarte bine\u201d (Geneza 1:31). Aceast\u0103 perfec\u021biune, conform viziunii ortodoxe, este exact poten\u021bialul deplin al unei persoane de a se dezvolta \u0219i cre\u0219te personal, str\u0103duindu-se spre perfec\u021biunea infinit\u0103 \u0219i, astfel, el este responsabil pentru construirea \u0219i modelarea personalit\u0103\u021bii sale, care poate fi construit\u0103 doar prin \u00eemp\u0103rt\u0103\u0219irea personalit\u0103\u021bii cu puterile divine \u00een dob\u00e2ndirea lui, cu ascultare \u0219i smerenie, a iubirii deplin\u0103 fa\u021b\u0103 de Dumnezeu \u0219i aproapele s\u0103u, \u0219i astfel pentru eternitate.<\/p>","protected":false},"excerpt":{"rendered":"<p>\u0627\u0644\u063a\u0627\u064a\u0629 \u0645\u0646 \u062e\u0644\u0642 \u0627\u0644\u0625\u0646\u0633\u0627\u0646: \u0648\u0642\u0627\u0644 \u0627\u0644\u0644\u0647 \u0646\u0639\u0645\u0644 \u0627\u0644\u0625\u0646\u0633\u0627\u0646 \u0639\u0644\u0649 \u0635\u0648\u0631\u062a\u0646\u0627 \u0643\u0634\u0628\u0647\u0646\u0627 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