{"id":1153,"date":"2009-06-22T17:50:54","date_gmt":"2009-06-22T17:50:54","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/orthodox-library\/faith-and-doctrine\/the-orthodox-church-faith-and-worship\/holy-tradition-the-source-of-the-orthodox-faith\/"},"modified":"2009-06-22T17:50:54","modified_gmt":"2009-06-22T17:50:54","slug":"holy-tradition-the-source-of-the-orthodox-faith","status":"publish","type":"post","link":"https:\/\/www.orthodoxonline.org\/theology\/ro\/orthodox-library\/faith-and-doctrine\/the-orthodox-church-faith-and-worship\/holy-tradition-the-source-of-the-orthodox-faith\/","title":{"rendered":"Capitolul unu: Nobila tradi\u021bie: izvoarele credin\u021bei ortodoxe"},"content":{"rendered":"

\n

(P\u0103ze\u0219te ceea ce a fost depus) (1 Timotei 6:20).
(Onorabil\u0103 Tradi\u0163ie: Via\u0163a Duhului Sf\u00e2nt \u00een Biseric\u0103).. Vladimir Lossky.<\/p>\n<\/p>\n

Sensul interior al tradi\u021biei nobile:<\/span><\/strong><\/p>\n

Istoria Ortodoxiei se caracterizeaz\u0103 exterior printr-o serie de \u00eenfr\u00e2ngeri bru\u0219te: c\u0103derea Alexandriei, Antiohiei \u0219i Ierusalimului ca urmare a cuceririi islamice, incendierea Kievului de c\u0103tre mongoli, Constantinopolul fiind invadat de dou\u0103 ori, mai \u00eent\u00e2i de crucia\u021bi \u0219i apoi de turcii \u0219i \u00een cele din urm\u0103 izbucnirea Revolu\u021biei din octombrie \u00een Rusia. Cu toate acestea, de\u0219i aceste evenimente au lucrat la transformarea \u00eenf\u0103\u021bi\u0219\u0103rii exterioare a lumii ortodoxe, ele nu au schimbat \u00een niciun fel continuitatea intern\u0103 a Bisericii. Ceea ce \u00eel entuziasmeaz\u0103 cel mai mult pe un str\u0103in la prima sa \u00eent\u00e2lnire cu Ortodoxia este vechimea acesteia \u0219i faptul c\u0103 aspectul ei r\u0103m\u00e2ne neschimbat. El va vedea c\u0103 ortodoc\u0219ii \u00eenc\u0103 mai botezeaz\u0103 prin scufundare de trei ori ca \u00een Biserica antic\u0103 \u0219i c\u0103 \u00cemp\u0103rt\u0103\u0219ania se face pruncilor \u0219i copiilor mici. El va auzi, de asemenea, diaconul c\u00e2nt\u00e2nd \u00een timpul Sfintei Liturghii, \u201eU\u0219i, u\u0219i\u201d, ca pe vremuri c\u00e2nd intr\u0103rile \u00een biserici erau bine \u00eencuiate \u0219i nimeni din afara familiei cre\u0219tine nu putea participa la \u00eenchinarea lor Constitu\u021bia credin\u021bei este recitat\u0103 f\u0103r\u0103 ad\u0103ugiri.<\/p>\n

<\/p>\n

Acestea sunt doar exemple simple ale ceea ce caracterizeaz\u0103 un aspect al vie\u021bii ortodoxe. Nu cu mult timp \u00een urm\u0103, doi teologi ortodoc\u0219i au fost invita\u021bi s\u0103 contureze caracterul distinctiv al Bisericii lor. Cei doi au subliniat imuabilitatea acesteia \u0219i hot\u0103r\u00e2rea ei ferm\u0103 de a r\u0103m\u00e2ne credincio\u0219i trecutului \u0219i sentimentul c\u0103 tr\u0103ie\u0219te \u00een continuitate vie cu Biserica Vechiului Testament. . {Vezi Pratsiotis \u0219i Florovsky \u00een Orthodoxy, Dialog of the Faith and Order Commission, Geneva, 1960} Cu dou\u0103 secole \u0219i jum\u0103tate mai devreme, Patriarhii R\u0103s\u0103riteni spuseser\u0103 exact acela\u0219i lucru (c\u0103tre cei care nu depuneau jur\u0103m\u00e2nt): (P\u0103str\u0103m doctrina a Domnului nestric\u0103cios \u0219i \u021binem cu fermitate de credin\u021ba pe care El ne-a dat-o, O vom p\u0103stra liber\u0103 de orice cusur sau deficien\u021b\u0103, a\u0219a cum se p\u0103streaz\u0103 o comoar\u0103 \u00eemp\u0103r\u0103teasc\u0103 \u0219i un monument scump din ea.) {Risala Sunnah 1718, men\u021bionat \u00een cartea lui Williams: (The Orthodox Church of the East in the Eighteenth Century), p. 17}. Cuv\u00e2ntul (Onorabil\u0103 Tradi\u021bie) pentru ortodoc\u0219i exprim\u0103 ideea acestei continuit\u0103\u021bi vii. Sf\u00e2ntul Ioan Damaschinul a scris: \u201eNu vom schimba hotarele ve\u0219nice trase de p\u0103rin\u021bii no\u0219tri, ci mai degrab\u0103 vom p\u0103stra tradi\u021bia a\u0219a cum am primit-o\u201d {\u00cen Icoane 2, 12}.<\/p>\n

Dar dac\u0103 ortodoc\u0219ii vorbesc mereu despre tradi\u021bie, ce \u00eenseamn\u0103 mai exact? Tradi\u021bia, \u00een sensul dic\u021bionarului, este o opinie, credin\u021b\u0103 sau obicei transmis\u0103 de str\u0103mo\u0219i descenden\u021bilor lor. Tradi\u021bia cre\u0219tin\u0103, \u00een acest caz, este credin\u021ba pe care Hristos a transmis-o apostolilor, acea credin\u021b\u0103 care a fost transmis\u0103 de genera\u021bii succesive \u00een biseric\u0103 \u00eenc\u0103 din epoca apostolilor {compara\u021bi cu Prima Epistol\u0103 a Apostolului Pavel c\u0103tre Corinteni (3:15)}. Totu\u0219i, pentru un cre\u0219tin ortodox, tradi\u021bia onorabil\u0103 \u00eenseamn\u0103 ceea ce este mai clar \u0219i mai precis dec\u00e2t aceasta \u00eenseamn\u0103 c\u0103r\u021bile Bibliei, Constitu\u021bia de credin\u021b\u0103, hot\u0103r\u00e2rile Sinoadelor Ecumenice \u0219i scrierile P\u0103rin\u021bilor Bisericii legile biserice\u0219ti, c\u0103r\u021bile liturgice \u0219i icoanele sacre, adic\u0103 tot ceea ce Ortodoxia a exprimat de-a lungul veacurilor Doctrina, organizarea bisericeasc\u0103, \u00eenchinarea \u0219i arta. Ast\u0103zi, cre\u0219tinul ortodox se consider\u0103 un custode al acestei mari mo\u0219teniri transmise \u0219i \u00ee\u0219i d\u0103 seama c\u0103 este de datoria lui s\u0103 transmit\u0103 genera\u021biilor viitoare aceast\u0103 \u00eentreag\u0103 mo\u0219tenire.<\/p>\n

Trebuie remarcat faptul c\u0103 Biblia face parte din tradi\u021bia nobil\u0103. De\u0219i mul\u021bi scriitori neortodoc\u0219i \u0219i unii ortodoc\u0219i consider\u0103 c\u0103 Tradi\u021bia este (\u00eenv\u0103\u021b\u0103tura oral\u0103 dat\u0103 de Hristos \u0219i nu scris\u0103 de ucenicii s\u0103i direc\u021bi) (Oxford Dictionary), \u0219i prin urmare Tradi\u021bia este altceva dec\u00e2t Cartea \u0219i sunt dou\u0103 surse diferite. de credin\u021b\u0103 cre\u0219tin\u0103, nu exist\u0103 \u00een realitate Exist\u0103 o singur\u0103 surs\u0103, deoarece Biblia exist\u0103 \u00een tradi\u021bie. A lucra pentru a separa Biblia de Tradi\u021bie sau a le pune una \u00eempotriva celeilalte \u00eenseamn\u0103 s\u0103-i s\u0103r\u0103ci pe am\u00e2ndoi.<\/p>\n

\u00cen timp ce respect\u0103 ceea ce au primit din trecut, ortodoc\u0219ii sunt con\u0219tien\u021bi de faptul c\u0103 nu totul este de valoare egal\u0103. Printre diversele elemente care alc\u0103tuiesc Tradi\u021bia, Sf\u00e2nta Biblie ocup\u0103 un loc aparte, la fel ca \u0219i Crezul \u0219i defini\u021biile doctrinare emise de Sinoadele Ecumenice. Ortodoc\u0219ii consider\u0103 c\u0103 aceste elemente de baz\u0103 ale tradi\u021biei sunt recunoscute, absolute \u0219i nu pot fi modificate, anulate sau chiar reconsiderate. \u00cen ceea ce prive\u0219te restul elementelor tradi\u021biei, acestea nu au acela\u0219i statut. Sinoadele locale nu au ponderea conciliilor ecumenice, iar scrierile lui Atanasie sau Simon Noul Teolog nu au acela\u0219i statut ca \u0219i Evanghelia dup\u0103 Ioan, de exemplu.<\/p>\n

Tot ceea ce vine din trecut nu are valoare egal\u0103 \u0219i nu este neap\u0103rat adev\u0103rat. A\u0219a cum a subliniat unul dintre episcopi la Sinodul de la Cartagina din anul 257: (Domnul a spus: Eu sunt adev\u0103rul \u0219i nu a spus c\u0103 eu sunt obiceiul sau mo\u0219tenirea) {Opiniile Episcopilor despre Botezul ereticilor , 30}. Exist\u0103 o diferen\u021b\u0103 \u00eentre tradi\u021bia onorabil\u0103 \u0219i tradi\u021biile \u00een sensul obiceiurilor: multe dintre tradi\u021biile transmise nou\u0103 din trecut sunt pur umanitare \u0219i contingente \u0219i, \u00een cel mai bun caz, constituie opinii evlavioase, dar nu fac parte din singura tradi\u021bie onorabil\u0103 care poart\u0103 elementele de baz\u0103 ale mesajului cre\u0219tin.<\/p>\n

Este necesar s\u0103 punem la \u00eendoial\u0103 trecutul. \u00cen perioada bizantin\u0103 \u0219i dup\u0103 aceea, ortodoc\u0219ii nu au privit trecutul suficient de critic, ceea ce a creat adesea o oarecare stagnare. Ast\u0103zi, aceast\u0103 situa\u021bie nu este sustenabil\u0103: extinderea jurispruden\u021bei, cre\u0219terea contactelor cu cre\u0219tinii occidentali \u0219i provoc\u0103rile seculariz\u0103rii \u0219i ateismului, toate i-au for\u021bat pe ortodoc\u0219ii contemporani s\u0103-\u0219i studieze mai \u00eendeaproape mo\u0219tenirea \u0219i s\u0103 disting\u0103 mai precis \u00eentre tradi\u021bia onorabil\u0103 \u0219i tradi\u021biile (obiceiuri) . Dar aceast\u0103 distinc\u021bie nu este \u00eentotdeauna u\u0219or de realizat. Este necesar s\u0103 se evite c\u0103derea \u00een gre\u0219elile Vechilor Credincio\u0219i din Rusia, precum \u0219i \u00een gre\u0219elile oamenilor Bisericii Vii {vezi Ortodoxia Trecut \u0219i Prezent, de autor, Al-Nour Publications (editor)}: cei care au c\u0103zut \u00een conceptul extrem de conservatorism, refuz\u00e2nd s\u0103 accepte orice schimbare \u00een Tradi\u021bii, dimpotriv\u0103, au c\u0103zut \u00een conceptul de modernizare sau liberalism teologic, c\u0103ruia nu-i pas\u0103 de nobila tradi\u021bie. Cu toate acestea, \u00een ciuda obstacolelor evidente, ortodoc\u0219ii de ast\u0103zi pot fi \u00eentr-o pozi\u021bie mai bun\u0103 dec\u00e2t predecesorii lor din secolele trecute c\u00e2nd vine vorba de a face o distinc\u021bie mai echitabil\u0103. \u00cen multe cazuri, contactul lor cu Occidentul i-a ajutat s\u0103 acceseze esen\u021ba mo\u0219tenirii lor.<\/p>\n

Adev\u0103rata fidelitate fa\u021b\u0103 de trecut trebuie s\u0103 fie \u00eentotdeauna fidelitate creatoare, pentru c\u0103 Ortodoxia nu se poate mul\u021bumi niciodat\u0103 cu o steril\u0103 (teologie a apostaziei), \u00een care ne mul\u021bumim s\u0103 repet\u0103m formule cunoscute f\u0103r\u0103 s\u0103 c\u0103ut\u0103m s\u0103 p\u0103trundem \u00een con\u021binutul lor. Nu exist\u0103 niciun mecanism \u00een domeniul loialit\u0103\u021bii con\u0219tiente fa\u021b\u0103 de tradi\u021bie. Nu este vorba doar de a transmite, oric\u00e2t de convenit, ceea ce am primit. Ortodoc\u0219ii trebuie s\u0103 vad\u0103 tradi\u021bia din interior \u0219i s\u0103 intre \u00een spiritul ei. Pentru ca o persoan\u0103 s\u0103 tr\u0103iasc\u0103 \u00een tradi\u021bie, nu este suficient s\u0103 adere intelectual la un set de credin\u021be, deoarece tradi\u021bia dep\u0103\u0219e\u0219te cu mult un set de opinii abstracte. Este o \u00eent\u00e2lnire vie \u0219i personal\u0103 cu Hristos \u00een Duhul Sf\u00e2nt. Tradi\u021bia nu este doar p\u0103strat\u0103 de Biseric\u0103, ea tr\u0103ie\u0219te \u00een ea, iar \u00een Biseric\u0103 este via\u021ba Duhului Sf\u00e2nt. \u00cen conceptul ortodox, tradi\u021bia nu este static\u0103, ci mai degrab\u0103 vital\u0103, nu o acceptare moart\u0103 a trecutului, ci mai degrab\u0103 experien\u021ba vie a Duhului Sf\u00e2nt care \u00ee\u0219i men\u021bine constant noutatea. De\u0219i tradi\u021bia este constant\u0103 \u00een interior - pentru c\u0103 Dumnezeu nu se schimb\u0103 - ea \u00eembrac\u0103 mereu forme noi, dintre care una se adaug\u0103 la alta f\u0103r\u0103 a o \u00eenlocui. De\u0219i ortodoc\u0219ii vorbesc de cele mai multe ori ca \u0219i cum stadiul defini\u021biei doctrinare a trecut, acesta nu este adev\u0103rul \u0219i poate c\u0103 vom vedea \u00een zilele noastre un conciliu ecumenic reunindu-se pentru a lucra la \u00eembog\u0103\u021birea tradi\u021biei prin noi declara\u021bii despre aceasta. ideea unei tradi\u021bii vii, care a fost exprimat\u0103 \u00een mod clar de George Florovsky c\u00e2nd a spus: (Nobila Tradi\u021bie M\u0103rturia Duhului Sf\u00e2nt, revela\u021bia Sa ne\u00eencetat\u0103 \u0219i vestea Sa bun\u0103 continu\u0103... Pentru a accepta \u0219i \u00een\u021belege tradi\u021bia, trebuie s\u0103 tr\u0103im \u00een Biseric\u0103 \u0219i s\u0103 fim con\u0219tien\u021bi de prezen\u021ba Domnului D\u0103t\u0103torul. Binecuv\u00e2nt\u0103ri, \u0219i trebuie s\u0103 sim\u021bim \u00een ele suflarea Duhului Sf\u00e2nt... Tradi\u021bia nu este un principiu de \u00eentre\u021binere \u0219i p\u0103strare, ci mai degrab\u0103 este \u00een primul r\u00e2nd un principiu de cre\u0219tere \u0219i re\u00eennoire... Tradi\u021bia nu este doar o amintire verbal\u0103 , ci mai degrab\u0103 este s\u0103la\u0219ul permanent al Duhului Sf\u00e2nt) {(Sobornost, Biserica universal\u0103), \u00een (Biserica lui Dumnezeu), p. 64 \u0219i 65. Compara\u021bi cu George Florovsky \u00een (Sf\u00e2ntul Grigorie Palama \u0219i Tradi\u021bia P\u0103rin\u021bilor), \u00een revista (Sobornost), nr. 4, 1961, p. 165 la 176. Compara\u021bi \u0219i cu Vladimir Lossky \u00een (Tradi\u021bie \u0219i Tradi\u021bie) din carte (The Meaning of Icons), pe care l-a scris \u00eempreun\u0103 cu Uspensky pp. 13 p\u00e2n\u0103 la 24. Sunt foarte \u00eendatorat acestor dou\u0103 articole.<\/p>\n

Tradi\u021bia onorabil\u0103 este m\u0103rturia Duhului, a\u0219a cum a promis Hristos c\u00e2nd a spus: \u201eDar c\u00e2nd va veni El, Duhul adev\u0103rului, v\u0103 va c\u0103l\u0103uzi \u00een tot adev\u0103rul\u201d (Ioan 16:13). Aceast\u0103 promisiune divin\u0103 este sursa respectului ortodox pentru tradi\u021bie.<\/p>\n

Expresii exterioare ale imita\u021biei:<\/span><\/strong><\/p>\n

1- Sf\u00e2nta Biblie:<\/span><\/p>\n

{Vezi de asemenea (Introducere \u00een Sf\u00e2nta Biblie), de c\u0103tre Ordinul Monahal din Deir al-Harf, Al-Nour Publications (editor)}.<\/p>\n

o)<\/strong> Biblia \u0219i Biserica: Biserica cre\u0219tin\u0103 este o biseric\u0103 biblic\u0103. Aceast\u0103 credin\u021b\u0103 este la fel de ferm stabilit\u0103 printre ortodoc\u0219i ca \u0219i printre protestan\u021bi, dac\u0103 nu mai mult. Sf\u00e2nta Biblie este expresia suprem\u0103 a revela\u021biei lui Dumnezeu c\u0103tre fiin\u021bele umane, iar cre\u0219tinii trebuie s\u0103 fie \u00eentotdeauna \u201eOamenii C\u0103r\u021bii\u201d. Dar dac\u0103 cre\u0219tinii sunt oameni ai C\u0103r\u021bii, atunci Biblia este cartea lor \u0219i nu trebuie v\u0103zut\u0103 ca \u0219i cum ar fi deasupra Bisericii, ci mai degrab\u0103 este tr\u0103it\u0103 \u0219i \u00een\u021beleas\u0103 \u00een Biseric\u0103 (prin urmare, Biblia nu trebuie separat\u0103 de tradi\u0163ie). Biblia \u00ee\u0219i trage \u00een cele din urm\u0103 autoritatea din Biseric\u0103, deoarece Biserica a fost cea care a decis ini\u021bial ce c\u0103r\u021bi alc\u0103tuiau Biblia \u0219i este singura care le poate interpreta cu adev\u0103rat\u0103 autoritate. Exist\u0103 multe afirma\u021bii \u00een Biblie care sunt departe de a fi clare, iar cititorul cu toat\u0103 buna sa credin\u021b\u0103 este vulnerabil la erori \u00een interpretarea textelor dac\u0103 se bazeaz\u0103 pe \u00een\u021belegerea sa personal\u0103. Filip l-a \u00eentrebat pe eunucul etiopian: \u201e\u00cen\u021belegi ce cite\u0219ti?\u201d Iar el a zis: \u201eCum pot eu dac\u0103 nu m\u0103 \u00eendrum\u0103 cineva?\u201d (Fapte 8:30-31). Citind Biblia, ortodoc\u0219ii accept\u0103 \u00eendrumarea Bisericii. C\u00e2nd noul convertit devine membru al Bisericii Ortodoxe, el promite (s\u0103 accepte Sf\u00e2nta Biblie \u0219i s\u0103 o \u00een\u021beleag\u0103 dup\u0103 interpret\u0103rile pe care mama noastr\u0103, Sf\u00e2nta \u0219i Universal\u0103 Biseric\u0103 Ortodox\u0103 a R\u0103s\u0103ritului, le-a adoptat \u0219i continu\u0103 s\u0103 le adopte) {cu \u00een ceea ce prive\u015fte rela\u0163ia dintre Sf\u00e2nta Biblie \u015fi Biserica, vezi \u00een special M\u0103rturisirea lui Dositeu}.<\/p>\n

pentru)<\/strong> Textul Bibliei: Critic\u0103 biblic\u0103: {Vezi (Fa\u021ba lui Hristos \u00een Evanghelii), Lexic, Al-Nour Publications, 1981 (editor)}<\/p>\n

Noul Testament \u00een Biserica Ortodox\u0103 este acela\u0219i cu cel adoptat de tot cre\u0219tinismul. Textul aprobat pentru Vechiul Testament este traducerea greac\u0103 veche cunoscut\u0103 sub numele de Septuaginta. Deoarece aceast\u0103 traducere difer\u0103 de originalul ebraic (\u0219i acest lucru se \u00eent\u00e2mpl\u0103 adesea), ortodoc\u0219ii cred c\u0103 aceste diferen\u021be sunt rezultatul inspira\u021biei Duhului Sf\u00e2nt \u0219i c\u0103 ele trebuie acceptate ca parte a revela\u021biei divine \u00een curs. Cel mai elocvent exemplu \u00eel g\u0103sim \u00een Isaia (14:7), unde este afirmat \u00een textul ebraic: (O fat\u0103 va concepe \u0219i va na\u0219te un fiu), \u00een timp ce este afirmat \u00een textul Septuagintei: (O fecioar\u0103 va concepe ). Noul Testament a citat textul Septuagintei (Matei 1:23).<\/p>\n

Textul ebraic al Vechiului Testament include treizeci \u0219i nou\u0103 de c\u0103r\u021bi. La aceasta se adaug\u0103 \u00een Septuaginta zece c\u0103r\u021bi cunoscute \u00een Biserica Ortodox\u0103 ca (c\u0103r\u021bile non-canonice) {care sunt: \u00cemi pare r\u0103u 3, Tobit, Judith, Macabees 1, 2, 3, \u00cen\u021belepciunea lui Solomon, Eclesiastul, Baruc \u0219i Epistola lui Ieremia. \u00cen Occident, aceste c\u0103r\u021bi sunt adesea numite Apocrife. Sinoadele de la Isai (1642) \u0219i Ierusalim (1672) au considerat c\u0103 este o parte original\u0103 a Bibliei. Cu toate acestea, majoritatea teologilor ortodoc\u0219i contemporani, pe urmele lui Atanasie \u0219i Ieronim, spun c\u0103 aceste zece c\u0103r\u021bi fac parte din Biblie, dar nu sunt la acela\u0219i nivel cu restul c\u0103r\u021bilor din Vechiul Testament.<\/p>\n

Cre\u0219tinismul, este adev\u0103rat, nu are de ce s\u0103 se team\u0103 de s\u0103p\u0103turi sincere. Prin urmare, Ortodoxia, \u00een ciuda credin\u021bei sale c\u0103 Biserica este singura autoritate care are autoritatea de a interpreta Biblia, nu o \u00eempiedic\u0103 s\u0103 efectueze un studiu critic \u0219i istoric al Bibliei, recunosc\u00e2nd \u00een acela\u0219i timp c\u0103 ortodoc\u0219ii nu au efectuat \u00eenc\u0103 niciun activitate proeminent\u0103 \u00een acest domeniu.<\/p>\n

c)<\/strong> Biblia \u00een \u00eenchinare: Unii oameni cred uneori c\u0103 Ortodoxia nu d\u0103 Bibliei aceea\u0219i importan\u021b\u0103 ca \u0219i cre\u0219tinii occidentali. Dar, de fapt, pasaje din Biblie sunt recitate constant \u00een timpul slujbelor ortodoxe: \u00een Utrenie \u0219i \u00een Vecernia S\u0103pt\u0103m\u00e2nii se recit\u0103 to\u021bi Psalmii \u0219i se recit\u0103 de dou\u0103 ori pe s\u0103pt\u0103m\u00e2n\u0103 \u00een Postul Mare {aceasta este regula stabilit\u0103 de c\u0103r\u021bile liturgice. \u00cen ceea ce prive\u0219te aspectul practic, rug\u0103ciunile Utreniei \u0219i Vecerniei nu se \u021bin \u00een fiecare zi \u00een toate bisericile parohiale, ci mai degrab\u0103 se \u021bin de cele mai multe ori \u00een zilele de s\u00e2mb\u0103t\u0103, duminic\u0103 \u0219i de s\u0103rb\u0103tori, iar uneori lecturile din Psalmi sunt scurtate cu regret, sau uneori sunt \u0219terse complet. Vecernia din ajunul multor s\u0103rb\u0103tori include lecturi din Vechiul Testament: trei lecturi \u00een majoritatea cazurilor. Recitarea Evangheliilor este o parte important\u0103 a rug\u0103ciunii din zori \u00een zilele de duminic\u0103 \u0219i de s\u0103rb\u0103tori. Urmeaz\u0103 Sf\u00e2nta Liturghie, unde \u00een fiecare zi se cite\u0219te o lectur\u0103 special\u0103 din Epistole \u0219i un pasaj din Evanghelie, astfel \u00eenc\u00e2t \u00eentregul Noul Testament s\u0103 fie citit \u00een timpul anului liturgic, cu excep\u021bia C\u0103r\u021bii Apocalipsa. Rug\u0103ciunea (Acum elibereaz\u0103-\u021bi slujitorul \u00een pace) este recitat\u0103 la fiecare rug\u0103ciune la apus. La fel, imnuri din Vechiul Testament, precum \u201eC\u00e2ntarea lui Zaharia\u201d \u0219i \u201eSufletul meu \u00eel m\u0103re\u0219te pe Domnul\u201d, sunt c\u00e2ntate \u00een fiecare zi \u00een rug\u0103ciunea de sear\u0103. Rug\u0103ciunea Domnului este recitat\u0103 la fiecare slujb\u0103. Pe l\u00e2ng\u0103 toate aceste texte extrase din Biblie, \u00een liturghie sunt incluse multe fraze \u0219i concepte biblice. A fost efectuat un recens\u0103m\u00e2nt care a ar\u0103tat c\u0103 \u00een Sf\u00e2nta Liturghie exist\u0103 98 de citate din Vechiul Testament \u0219i 114 din Noul Testament {B. Avdokimov, Ortodoxia, p. 241, nota de subsol 96}.<\/p>\n

\u00centruc\u00e2t Sinodul al \u0219aptelea ecumenic a decis c\u0103 icoanele ar trebui s\u0103 aib\u0103 aceea\u0219i reveren\u021b\u0103 acordat\u0103 Evangheliilor, ortodoc\u0219ii consider\u0103 c\u0103 Biblia este o icoan\u0103 verbal\u0103 a lui Hristos. \u00cen fiecare biseric\u0103, Cartea Evangheliilor este a\u0219ezat\u0103 pe altar \u0219i se vehiculeaz\u0103 \u00een timpul fiec\u0103rei Liturghii, precum \u0219i \u00een timpul rug\u0103ciunii Utreniei din duminica \u0219i s\u0103rb\u0103tori. Credincio\u0219ii \u00eel s\u0103rut\u0103 \u0219i se prosterneaz\u0103 \u00een fa\u021ba lui. \u00cen acest fel, Biserica Ortodox\u0103 \u00ee\u0219i exprim\u0103 respectul \u0219i respectul fa\u021b\u0103 de Cuv\u00e2ntul lui Dumnezeu.<\/p>\n

2- Cele \u0219apte Sinoade Ecumenice \u0219i Constitu\u021bia Credin\u021bei:<\/span><\/p>\n

{Vezi (Introduction to the Christian Doctrine) de Costi Bandali \u0219i un grup de autori, edi\u021bia a treia, 1982, Al-Nour Publications, precum \u0219i (The Ecclesiastical Law Collection), Al-Nour Publications (editor)}<\/p>\n

Defini\u021biile doctrinare emise de Sinoadele Ecumenice sunt infailibile. Astfel, constitu\u0163iile de credin\u0163\u0103 promulgate de cele \u015eapte Sinoade se bucur\u0103, al\u0103turi de Biblie, de autoritate permanent\u0103 \u015fi irevocabil\u0103.<\/p>\n

Cea mai important\u0103 constitu\u021bie de credin\u021b\u0103 emis\u0103 de consilii este Constitu\u021bia de credin\u021b\u0103 de la Niceea-Constantinopol, care este recitat\u0103 la fiecare Liturghie divin\u0103 \u0219i zilnic \u00een rug\u0103ciunea de sear\u0103 \u0219i cea de culcare.<\/p>\n

\u00cen ceea ce prive\u0219te celelalte dou\u0103 constitu\u021bii de credin\u021b\u0103 aprobate \u00een Occident \u0219i anume (Constitu\u021bia Apostolilor) \u0219i (Constitu\u021bia lui Atanasie), acestea nu au importan\u021ba Constitu\u021biei de credin\u021b\u0103 de la Niceea deoarece formularea lor nu a fost finalizat\u0103 \u00eentr-un mod ecumenic. consiliu. Ortodoc\u0219ii respect\u0103 Constitu\u021bia Apostolilor, consider\u00e2nd-o o expresie str\u0103veche a credin\u021bei, \u0219i accept\u0103 ceea ce este afirmat \u00een ea ca fiind o constitu\u021bie a credin\u021bei occidentale care nu a fost niciodat\u0103 implementat\u0103 \u00een patriarhiile r\u0103s\u0103ritene. C\u00e2t despre (Constitu\u021bia lui Atanasie), ea nu este aprobat\u0103 \u00een cultul ortodox, dar o g\u0103sim \u00een Cartea Orelor (Orologion), f\u0103r\u0103 a ad\u0103uga (\u0219i Fiul), desigur.<\/p>\n

3- Consiliile ulterioare:<\/span><\/p>\n

Dup\u0103 cum sa men\u021bionat anterior, defini\u021bia doctrinei ortodoxe nu s-a oprit la sf\u00e2r\u0219itul celor \u0219apte sinoade ecumenice. \u00cencep\u00e2nd cu anul 787, Biserica \u0219i-a exprimat \u00een principal credin\u021ba \u00een dou\u0103 moduri: \u00een primul r\u00e2nd, prin defini\u021bii doctrinare emise de consiliile locale (adic\u0103 consilii care includeau membri apar\u021bin\u00e2nd uneia sau mai multor biserici, dar f\u0103r\u0103 a pretinde c\u0103 reprezint\u0103 \u00eentregul ortodox universal). Biserica), iar \u00een al doilea r\u00e2nd, prin scrisori sau m\u0103rturisiri de credin\u021b\u0103 emise de unii episcopi individuali. \u00cen timp ce hot\u0103r\u00e2rile doctrinare emise de consiliile generale sunt infailibile, hot\u0103r\u00e2rile consiliilor locale sau ale episcopilor sunt \u00eentotdeauna supuse erorii. Dar dac\u0103 este acceptat de restul Bisericii, cap\u0103t\u0103 o sfer\u0103 ecumenic, adic\u0103 cap\u0103t\u0103 o autoritate cuprinz\u0103toare asem\u0103n\u0103toare cu autoritatea hot\u0103r\u00e2rilor doctrinare emise de Sinodul Ecumenic. Hot\u0103r\u00e2rile doctrinare emise de Sinodul Ecumenic nu pot fi corectate sau reconsiderate, ele trebuind s\u0103 fie acceptate \u00een \u00eentregime. Dar Biserica a r\u0103mas \u00eentotdeauna selectiv\u0103 \u00een modul \u00een care examineaz\u0103 activitatea consiliilor locale. De exemplu, \u00eentreaga Biseric\u0103 Ortodox\u0103 a acceptat o parte din hot\u0103r\u00e2rile de credin\u021b\u0103 emise de conciliile secolului al XVII-lea, dar le-a l\u0103sat pe altele deoparte sau a lucrat pentru a le corecta.<\/p>\n

Iat\u0103 cele mai importante declara\u021bii doctrinare ortodoxe \u00eencep\u00e2nd cu anul 787:<\/p>\n

    \n
  1. Solia cuprinz\u0103toare a Sf\u00e2ntului Fotie cel Mare (867).<\/li>\n
  2. Prima scrisoare a lui Mihail Carolarius c\u0103tre Petru, Patriarhul Antiohiei (1054).<\/li>\n
  3. Hot\u0103r\u00e2rile Sinoadelor de la Constantinopol din anii 1341 \u0219i 1351 se refereau la problema califilor.<\/li>\n
  4. Mesajul cuprinz\u0103tor al Sf\u00e2ntului Marcu din Efes (1440-1441).<\/li>\n
  5. M\u0103rturisirea lui Ghenadius, Patriarhul Constantinopolului (1445-1456).<\/li>\n
  6. R\u0103spunsurile lui Ieremia al II-lea c\u0103tre luterani (1573-1581).<\/li>\n
  7. M\u0103rturisirea lui Mitrofanes Critobulus (1625).<\/li>\n
  8. M\u0103rturisirea Ortodox\u0103 de credin\u021b\u0103 emis\u0103 de Petru Magila \u00een forma sa revizuit\u0103 (acceptat\u0103 de Sinodul de la Isai \u00een anul 1642).<\/li>\n
  9. M\u0103rturisirea lui Dositeu (acceptat\u0103 la Sinodul de la Ierusalim din 1672).<\/li>\n
  10. R\u0103spunsuri ale Patriarhilor Ortodoc\u0219i la (nec\u0103lc\u0103tori de jur\u0103m\u00e2nt) (1718, 1723).<\/li>\n
  11. R\u0103spunsul Patriarhilor Ortodoc\u0219i la Papa Pius al IX-lea (1848).<\/li>\n
  12. R\u0103spunsul Conciliului de la Constantinopol la Papa Leon<\/li>\n
  13. Mesaje cuprinz\u0103toare emise de Patriarhia Constantinopolului cu privire la unitatea cre\u0219tinilor \u0219i mi\u0219carea ecumenica (1920, 1952).<\/li>\n<\/ol>\n

    Aceste documente - de la capitolele 5 la 9 \u00een special - sunt uneori numite \u201ec\u0103r\u021bile simbolice\u201d ale Bisericii Ortodoxe, dar mul\u021bi savan\u021bi ortodoc\u0219i de ast\u0103zi cred c\u0103 acest termen duce la exagerare \u0219i se ab\u021bin de la a-l folosi.<\/p>\n

    4- P\u0103rin\u021bii Bisericii:<\/span><\/p>\n

    {Vezi scrierile unor p\u0103rin\u021bi \u00een publica\u021biile Al-Nour, cum ar fi (P\u0103rin\u021bii apostolici), (Via\u021ba \u00een Hristos) de Nicholas Cabasilas, (Pace lui Dumnezeu) de Ioan Scara, (Despre Botez) de Ioan Gur\u0103 de Aur \u0219i ( Ascetici) de Isaac Sirul etc... (Editura )}.<\/p>\n

    Defini\u021biile date de concilii ar trebui studiate \u00een cadrul scrierilor \u00eentocmite de P\u0103rin\u021bii Bisericii. Dar, a\u0219a cum Biserica este selectiv\u0103 fa\u021b\u0103 de consiliile locale, ea este selectiv\u0103 \u0219i fa\u021b\u0103 de p\u0103rin\u021bi. Scrierile unora dintre ei pot fi gre\u0219ite \u0219i contradictorii, iar \u00een aceste scrieri ar trebui f\u0103cut\u0103 o distinc\u021bie \u00eentre gr\u00e2u \u0219i neghin\u0103. Nu este suficient ca ortodoc\u0219ii s\u0103 citeze p\u0103rin\u021bii, ci mai degrab\u0103 trebuie s\u0103 intre \u00een spiritul p\u0103rin\u021bilor \u0219i s\u0103 dob\u00e2ndeasc\u0103 g\u00e2ndire patristic\u0103. El nu ar trebui s\u0103-i trateze pe p\u0103rin\u021bi ca pe ni\u0219te r\u0103m\u0103\u0219i\u021be ale trecutului, ci mai degrab\u0103 s\u0103-i vad\u0103 ca martori vii \u0219i persoane contemporane.<\/p>\n

    Biserica Ortodox\u0103 nu a \u00eencercat niciodat\u0103 s\u0103 defineasc\u0103 cine sunt p\u0103rin\u021bii \u0219i nici nu s-a deranjat s\u0103-i clasifice \u00een func\u021bie de importan\u021b\u0103. Cu toate acestea, acord\u0103 un respect deosebit scriitorilor secolului al IV-lea, \u00een special lui Grigorie de Nazianz, Vasile cel Mare \u0219i Ioan Gur\u0103 de Aur (care sunt numi\u021bi Cele Trei Luni). Epoca P\u0103rin\u021bilor, pentru Ortodoxie, nu se termin\u0103 cu sf\u00e2r\u0219itul secolului al V-lea Exist\u0103 \u0219i al\u021bi scriitori dintr-o epoc\u0103 mai apropiat\u0103 care sunt considera\u021bi p\u0103rin\u021bi, precum Maxim M\u0103rturisitorul, Ioan Damaschinul, Teodor din Studium, Simon cel Nou. teolog, Grigore Palama \u0219i Marcu din Efes. Este o gre\u0219eal\u0103 s\u0103 privim scrierile P\u0103rin\u021bilor ca pe un cerc \u00eenchis care prive\u0219te numai trecutul. Cine poate spune c\u0103 epoca noastr\u0103 actual\u0103 nu va include \u0219i oameni noi, asem\u0103n\u0103toare lui Vasile sau Atanasie? A spune c\u0103 este imposibil ca noii p\u0103rin\u021bi s\u0103 apar\u0103 este ca \u0219i cum ai spune c\u0103 Duhul Sf\u00e2nt a p\u0103r\u0103sit Biserica.<\/p>\n

    5- Liturghie:<\/span><\/p>\n

    {Vezi (Jertfa laudei) de Frida Haddad, (Pentru \u00een\u021belegerea \u0219i tr\u0103irea Liturghiei) de Ordinul Monahal al M\u0103n\u0103stirii Al-Harf, (Masa Domnului) de Afanasyev, (Introducere \u00een Divina Liturghie) de Kosti Pendley , \u0219i (Cult individual \u0219i \u00eenchinare colectiv\u0103) de George Florevsky, toate \u00een Al Noor Publications (editor)}.<\/p>\n

    Biserica Ortodox\u0103 nu tinde s\u0103 fac\u0103 mai multe defini\u021bii doctrinare dec\u00e2t Biserica Catolic\u0103. Dar nu trebuie s\u0103 se concluzioneze niciodat\u0103 c\u0103 a nu declara o credin\u021b\u0103 ca doctrin\u0103 oficial\u0103 \u00eenseamn\u0103 \u00een mod necesar c\u0103 aceast\u0103 credin\u021b\u0103 nu face parte din tradi\u021bia ortodox\u0103, ci este doar o opinie privat\u0103. Unele credin\u021be care nu au fost definite oficial sunt acceptate de Biseric\u0103 cu o clar\u0103 certitudine intern\u0103, un consens remarcabil \u0219i o puritate total\u0103, astfel \u00eenc\u00e2t devin complet egale cu o defini\u021bie formulat\u0103 \u00een mod explicit. Sf\u00e2ntul Vasile cel Mare spune (O parte din \u00eenv\u0103\u021b\u0103turile noastre sunt scrise, \u00een timp ce cealalt\u0103 parte ne-a fost transmis\u0103 \u00een secret prin tradi\u021bia apostolic\u0103. Aceste dou\u0103 forme de \u00eenv\u0103\u021b\u0103tur\u0103 au aceea\u0219i valoare \u00een domeniul evlaviei) {Despre Duhul Sf\u00e2nt, 27 , 66}.<\/p>\n

    Aceast\u0103 tradi\u021bie interioar\u0103, care ne-a fost transmis\u0103 \u00een secret, se p\u0103streaz\u0103 \u00een mod deosebit \u00een cultul Bisericii. Credin\u021ba unei persoane este exprimat\u0103 \u00een rug\u0103ciunea sa (Lexorandi, Lexcredendi). Ortodoxia a f\u0103cut pu\u021bine defini\u021bii doctrinare explicite despre Euharistie \u0219i alte sfinte sacramente, despre veacul care va veni \u0219i despre Maica Domnului, sfin\u021bi \u0219i credincio\u0219ii pleca\u021bi: doctrina legat\u0103 de aceste lucruri se g\u0103se\u0219te mai ales \u00een rug\u0103ciuni \u0219i imnuri. care sunt s\u0103v\u00e2r\u0219ite \u00een timpul slujbelor ortodoxe. Nu doar cuvintele acestor slujbe fac parte din tradi\u021bie, ci \u0219i toate mi\u0219c\u0103rile \u0219i ac\u021biunile care le \u00eenso\u021besc, cum ar fi scufundarea \u00een ap\u0103 de botez, tipurile de ungere cu ulei, semnul crucii etc. Toate acestea au o semnifica\u021bie aparte \u0219i exprim\u0103 prin simboluri adev\u0103rurile credin\u021bei.<\/p>\n

    6- Drept canonic:<\/span><\/p>\n

    {Vezi (Colec\u021bia Legisla\u021bie Ecleziastic\u0103), Al-Nour Publications, 1975 (editor)}.<\/p>\n

    Pe l\u00e2ng\u0103 defini\u021biile doctrinare, Sinoadele Ecumenice au preg\u0103tit legi canonice care se ocupau de organizarea \u0219i ordinea Bisericii. Alte legi au fost, de asemenea, stabilite de consiliile locale sau de un num\u0103r de episcopi. Theodore Balsamon, Zonaras \u0219i al\u021bi scriitori bizantini au compilat culegeri de legi canonice \u0219i le-au dat interpret\u0103ri \u0219i explica\u021bii. Cea mai important\u0103 explica\u021bie greac\u0103 modern\u0103 (The Bidhalians) (C\u00e2rma b\u0103rcii) a fost publicat\u0103 \u00een 1800 \u0219i a fost scris\u0103 de Sf\u00e2ntul Nicodim, care locuia pe Sf\u00e2ntul Munte.<\/p>\n

    Dreptul canonic ortodox nu este bine studiat \u00een Occident, a\u0219a c\u0103 autorii occidentali fac adesea gre\u0219eala de a crede c\u0103 Ortodoxia implicit nu are reglement\u0103ri. Dar via\u021ba ortodox\u0103, dimpotriv\u0103, este supus\u0103 multor legi care se disting adesea prin precizia \u0219i stricte\u021bea lor. Dar este de datoria noastr\u0103 s\u0103 recunoa\u0219tem c\u0103 multe dintre legile bisericii din zilele noastre sunt dificil sau chiar imposibil de aplicat \u0219i, prin urmare, au c\u0103zut ca urmare a neutilizarii lor. Poate c\u0103 una dintre sarcinile oric\u0103rui nou consiliu general al bisericii care se \u021bine este s\u0103 reconsidere dreptul canonic \u0219i s\u0103 lucreze pentru a-l clarifica.<\/p>\n

    \u00cen timp ce determin\u0103rile doctrinare au valabilitate absolut\u0103 \u0219i sunt neschimbabile, legile canonice \u00een sine nu aspir\u0103 la acest nivel. Aceasta deoarece defini\u021biile doctrinare sunt un studiu al adev\u0103rurilor eterne, \u00een timp ce legile canonice se preocup\u0103 de treburile vie\u021bii cotidiene a Bisericii, o via\u021b\u0103 ale c\u0103rei circumstan\u021be se schimb\u0103 constant \u0219i care se confrunt\u0103 cu cele mai severe situa\u021bii \u0219i doctrine ale Bisericii: Canonul legea este mijlocul prin care doctrinele sunt aplicate \u00een cursul vie\u021bii de zi cu zi a fiec\u0103rui cre\u0219tin. \u00cen acest sens, legile fac parte din tradi\u021bia nobil\u0103.<\/p>\n

    7- Pictograme:<\/span><\/p>\n

    Tradi\u021bia Bisericii nu \u00ee\u0219i g\u0103se\u0219te expresie doar \u00een cuvinte sau \u00een mi\u0219c\u0103rile \u0219i simbolurile care au loc \u00een cult, ci se exprim\u0103 \u0219i prin art\u0103 prin liniile \u0219i culorile din icoanele sacre. Icoana nu este doar un desen religios al c\u0103rui scop este de a trezi sentimente evlavioase, ci mai degrab\u0103 este unul dintre modurile prin care Dumnezeu i se descoper\u0103 omului. Prin icoane, cre\u0219tinii ortodoc\u0219i realizeaz\u0103 viziunea lumii spirituale. Deoarece icoanele fac parte din mo\u0219tenirea tradi\u021bional\u0103, pictorii lor nu sunt liberi s\u0103 \u00eemprumute sau s\u0103 re\u00eennoiasc\u0103 ceea ce le place, deoarece opera lor trebuie s\u0103 reflecte spiritul bisericii \u0219i nu sentimentele lor estetice personale. Inspiratia artistica nu este exclusa, ci trebuie aplicata in limita unor reguli stabilite. Important este ca pictorul de icoan\u0103 s\u0103 fie un artist bun, dar mai important dec\u00e2t at\u00e2t este s\u0103 fie un cre\u0219tin sincer, care tr\u0103ie\u0219te \u00een spiritul tradi\u021biei \u0219i se preg\u0103te\u0219te pentru munca sa prin spovedanie \u0219i \u00cemp\u0103rt\u0103\u0219anie.<\/p>\n

    Coeziunea elementelor tradi\u021biei:<\/span><\/strong><\/p>\n

    Acestea sunt elementele de baz\u0103 care alc\u0103tuiesc tradi\u021bia Bisericii Ortodoxe \u00een exterior. Aceste elemente nu pot fi separate unele de altele sau puse \u00een opozi\u021bie unele cu altele, pentru c\u0103 Duhul Sf\u00e2nt vorbe\u0219te prin toate. Formeaz\u0103 o unitate integrat\u0103 \u0219i elementul s\u0103u este \u00een\u021beles \u00een lumina celorlalte elemente.<\/p>\n

    Se spune uneori c\u0103 motivul profund al schismelor \u00een cre\u0219tinismul occidental din secolul al XVI-lea se datoreaz\u0103 separ\u0103rii care a avut loc \u00eentre teologie \u0219i misticism (Mysticisme), \u0219i \u00eentre liturghie \u0219i evlavia personal\u0103. Ortodoxia, la r\u00e2ndul ei, a c\u0103utat s\u0103 evite o astfel de separare. Fiecare adev\u0103rat\u0103 teologie ortodox\u0103 este o teologie mistic\u0103. Orice sufism care este independent de teologie ar deveni subiectiv \u0219i eretic. La fel, atunci c\u00e2nd teologia nu este sufit\u0103, ea se \u00eencadreaz\u0103 \u00een \u0219tiin\u021ba teologiei uscate (academice) \u00een sensul metaforic al cuv\u00e2ntului.<\/p>\n

    Teologia, sufismul, spiritualitatea, virtu\u021bile, \u00eenchinarea \u0219i arta, toate acestea sunt lucruri care nu ar trebui separate unele de altele. Doctrina poate fi \u00een\u021beleas\u0103 doar prin rug\u0103ciune. Evagrie spune: (Un teolog este o persoan\u0103 care se roag\u0103 bine, iar cel care se roag\u0103 \u00een duh \u0219i \u00een adev\u0103r este un teolog) {Despre rug\u0103ciune, 60}. Trebuie tr\u0103it\u0103 \u0219i doctrina care se realizeaz\u0103 \u00een lumina rug\u0103ciunii: teologia care nu se traduce \u00een ac\u021biune este, a\u0219a cum spunea Sf\u00e2ntul Maxim M\u0103rturisitorul, teologia \u201edemonilor\u201d {Epistola Sa 20}. Constitu\u021bia Credin\u021bei \u00eei prive\u0219te doar pe cei care o tr\u0103iesc: credin\u021ba \u0219i dragostea, teologia \u0219i via\u021ba, sunt inseparabile. \u00cen Divina Liturghie bizantin\u0103, recitarea Crezului este precedat\u0103 de urm\u0103toarea propozi\u021bie: (S\u0103 ne iubim unii pe al\u021bii, pentru ca cu o hot\u0103r\u00e2re s\u0103 recunoa\u0219tem pe Tat\u0103l, pe Fiul \u0219i pe Duhul Sf\u00e2nt, o Treime egal\u0103 \u00een esen\u021b\u0103 \u0219i nedesp\u0103r\u021bit\u0103). ), \u0219i acestea sunt cuvinte care exprim\u0103 cu acurate\u021be pozi\u021bia ortodox\u0103 asupra tradi\u021biei. Dac\u0103 nu ne iubim unii pe al\u021bii, nu-L putem iubi pe Dumnezeu, iar dac\u0103 nu-L iubim pe Dumnezeu, nu vom putea s\u0103 ne proclam\u0103m credin\u021ba \u0219i nu vom intra \u00een spiritul tradi\u021biei, pentru c\u0103 nu exist\u0103 alt\u0103 cale de a-L cunoa\u0219te pe Dumnezeu dec\u00e2t s\u0103-L iubesc.<\/p>\n

    Carte: Biserica Ortodox\u0103: Credin\u021b\u0103 \u0219i Doctrin\u0103
    Capitolul unu: Nobila tradi\u021bie: izvoarele credin\u021bei ortodoxe
    Scris de: Episcopul Callistus (Timothy) Ware<\/p>","protected":false},"excerpt":{"rendered":"

    (\u0627\u062d\u0641\u0638 \u0627\u0644\u0648\u062f\u064a\u0639\u0629) (1\u062a\u064a\u0645\u0648\u062b\u0627\u0648\u0633 20:6).(\u0627\u0644\u062a\u0642\u0644\u064a\u062f \u0627\u0644\u0634\u0631\u064a\u0641 \u062d\u064a\u0627\u0629 \u0627\u0644\u0631\u0648\u062d \u0627\u0644\u0642\u062f\u0633 \u0641\u064a \u0627\u0644\u0643\u0646\u064a\u0633\u0629).. \u0641\u0644\u0627\u062f\u064a\u0645\u064a\u0631 \u0644\u0648\u0633\u0643\u064a. \u0627\u0644\u0645\u0639\u0646\u0649 \u0627\u0644\u062f\u0627\u062e\u0644\u064a \u0644\u0644\u062a\u0642\u0644\u064a\u062f \u0627\u0644\u0634\u0631\u064a\u0641: \u064a\u062a\u0645\u064a\u0651\u0632 \u062a\u0627\u0631\u064a\u062e \u0627\u0644\u0623\u0631\u062b\u0648\u0630\u0643\u0633\u064a\u0629 \u062e\u0627\u0631\u062c\u064a\u0627\u064b […]<\/p>\n","protected":false},"author":25,"featured_media":3449,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_relevanssi_hide_post":"","_relevanssi_hide_content":"","_relevanssi_pin_for_all":"","_relevanssi_pin_keywords":"","_relevanssi_unpin_keywords":"","_relevanssi_related_keywords":"","_relevanssi_related_include_ids":"","_relevanssi_related_exclude_ids":"","_relevanssi_related_no_append":"","_relevanssi_related_not_related":"","_relevanssi_related_posts":"906,489,603,1914,1155,2845,1184,552,1915,1250,2678,1185","_relevanssi_noindex_reason":"","site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","ast-disable-related-posts":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center 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