{"id":1912,"date":"2010-04-21T11:55:28","date_gmt":"2010-04-21T11:55:28","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/orthodox-library\/faith-and-doctrine\/on-church-and-tradition-an-eastern-orthodox-view\/tthe-catholicity-church\/"},"modified":"2024-11-11T00:23:29","modified_gmt":"2024-11-10T23:23:29","slug":"tthe-catholicity-church","status":"publish","type":"post","link":"https:\/\/www.orthodoxonline.org\/theology\/ro\/orthodox-library\/faith-and-doctrine\/on-church-and-tradition-an-eastern-orthodox-view\/tthe-catholicity-church\/","title":{"rendered":"Capitolul trei: Catolicitatea Bisericii"},"content":{"rendered":"

Unirea divino-uman\u0103 \u0219i Biserica:<\/strong><\/span><\/h3>\n

Hristos a cucerit lumea, iar biruin\u021ba sa a fost \u00een crearea Bisericii, pentru c\u0103 a pus bazele \u201efiin\u021bei noi\u201d \u00een golul istoriei umane, \u00een s\u0103r\u0103cia, sl\u0103biciunea \u0219i suferin\u021ba ei. Biserica este lucrarea lui Hristos pe p\u0103m\u00e2nt \u0219i este o imagine a prezen\u021bei \u0219i pozi\u021biei Sale \u00een lume. C\u00e2nd Duhul Sf\u00e2nt S-a pogor\u00e2t \u00een ziua Cincizecimii asupra Bisericii, care atunci era reprezentat\u0103 de cei Doisprezece \u0219i cei aduna\u021bi cu ei, El a intrat \u00een lume pentru a locui printre noi \u0219i pentru ca lucrarea Lui s\u0103 fie mai eficient\u0103 \u00een noi dec\u00e2t \u00een trecut: \u201eDuhul nu fusese dat p\u00e2n\u0103 acum\u201d (Ioan 7:39). Spiritul a cobor\u00e2t odat\u0103 definitiv. Acesta este un secret grozav, insondabil. \u00centruc\u00e2t Duhul locuie\u0219te \u00eentotdeauna \u00een biseric\u0103, dob\u00e2ndim \u00een ea spiritul \u00eenfierii (Romani 8:15) \u0219i devenim slujitori ai lui Dumnezeu atunci c\u00e2nd dob\u00e2ndim Duhul \u0219i \u00eel accept\u0103m. \u00cen Biseric\u0103, m\u00e2ntuirea noastr\u0103 este complet\u0103, neamul omenesc este sfin\u021bit, chipul ei este schimbat \u0219i atinge \u00eendumnezeirea (Theosis).<\/p>\n

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\u201eNu exist\u0103 m\u00e2ntuire \u00een afara Bisericii\u201d (Extra Ecclesiam salus). Toat\u0103 for\u021ba concludent\u0103 a acestei vorbe este \u00een repetarea \u00een care se g\u0103se\u0219te. Nu exist\u0103 m\u00e2ntuire \u00een afara Bisericii, pentru c\u0103 m\u00e2ntuirea este Biserica. M\u00e2ntuirea este un anun\u021b despre calea cea dreapt\u0103 pentru to\u021bi cei care cred \u00een numele lui Hristos. Aceast\u0103 declara\u021bie se g\u0103se\u0219te numai \u00een Biseric\u0103, c\u0103ci \u00een ea, adic\u0103 \u00een trupul lui Hristos \u0219i \u00een organismul divino-uman, se ia constant misterul \u00eentrup\u0103rii, misterul unirii celor \u201edou\u0103 naturi\u201d. loc. \u00cen \u00eentruparea Cuv\u00e2ntului, at\u00e2t revela\u021bia divin\u0103, c\u00e2t \u0219i cea uman\u0103 sunt umplute. Sf\u00e2ntul Irineu spune: \u201eFiul lui Dumnezeu s-a f\u0103cut Fiul omului, pentru ca omul s\u0103 devin\u0103 Fiul lui Dumnezeu\u201d (Impotriva ereticilor 3, 10, 2), pentru c\u0103 \u00een Hristos, Dumnezeu-Omul, nu numai sensul existen\u021ba uman\u0103 a dezv\u0103luit, dar \u0219i-a atins \u0219i scopul. \u00cen ea, natura uman\u0103 \u0219i-a atins des\u0103v\u00e2r\u0219irea \u0219i a fost re\u00eennoit\u0103, reconstruit\u0103 \u0219i creat\u0103. Destinul uman \u0219i-a atins scopul \u0219i via\u021ba uman\u0103 a devenit \u201eascuns\u0103 cu Hristos \u00een Dumnezeu\u201d (Col 3, 3), dup\u0103 cuvintele Apostolului Pavel. \u00cen acest sens, Hristos este \u201eultimul Adam\u201d (1 Corinteni 15:45) \u0219i adev\u0103rata fiin\u021b\u0103 uman\u0103, \u00een care se afl\u0103 m\u0103sura \u0219i limitele vie\u021bii umane. C\u0103ci El a \u00eenviat din mor\u021bi, \u201e\u00eent\u00e2iul n\u0103scut dintre cei adormi\u021bi\u201d (1 Corinteni 15:20-22), S-a \u00een\u0103l\u021bat la ceruri \u0219i st\u0103 de-a dreapta Tat\u0103lui. Slava Lui a fost slava existen\u021bei umane, pentru c\u0103 a intrat ca un om al slavei ve\u0219nice \u0219i a chemat pe to\u021bi s\u0103 locuiasc\u0103 cu el \u0219i \u00een el. \u201eDar Dumnezeu, \u00een \u00eendurarea Sa imens\u0103 \u0219i iubirea Sa nemaipomenit\u0103, ne-a f\u0103cut \u00een via\u021b\u0103 \u00eempreun\u0103 cu Hristos, dup\u0103 ce am fost mor\u021bi \u00een gre\u0219elile noastre. Prin harul lui Dumnezeu a\u021bi fost m\u00e2ntui\u021bi \u0219i \u00een Hristos Isus ne-a \u00eenviat \u00eempreun\u0103 \u0219i ne-a a\u0219ezat \u00een ceruri\u201d (Efeseni 2:4-6). Aici se afl\u0103 secretul Bisericii \u00een a fi trupul lui Hristos. Biserica este plin\u0103tatea (la pleroma), adic\u0103 \u00eemplinirea \u0219i des\u0103v\u00e2r\u0219irea (Efeseni 1:23). \u00cen acest fel, Hrisostom interpreteaz\u0103 cuvintele Apostolului, spun\u00e2nd: \u201eBiserica va fi plin\u0103tatea lui Hristos, a\u0219a cum trupul este plin\u0103tatea capului \u0219i capul este plin\u0103tatea trupului. Uite ce ordine foloseste Paul...pentru ca spune plinatate. A\u0219a cum capul este complet cu corpul, tot a\u0219a \u0219i corpul este compus din toate organele \u0219i are nevoie de fiecare dintre ele. Vezi cum s-a f\u0103cut Hristos s\u0103 aib\u0103 nevoie de toate m\u0103dularele, c\u0103ci dac\u0103 nu am fi multe m\u0103dulare, adic\u0103 dac\u0103 unii dintre noi nu ar fi m\u00e2ini, unii dintre noi ar fi picioare, iar al\u021bii dintre noi al\u021bi m\u0103dulare, tot trupul nu ar fi fi complet. Prin urmare, corpul este complet cu toate membrele sale. C\u00e2nd suntem uni\u021bi \u0219i apropia\u021bi, capul devine complet \u0219i corpul devine complet.\u201d (9)<\/a>. Episcopul Teofan repet\u0103 explica\u021bia lui Hrisostom \u0219i spune: \u201eBiserica va fi plin\u0103tatea lui Hristos, a\u0219a cum pomul este plin\u0103tatea gr\u00e2nelor. Tot ceea ce este prezent \u00een s\u0103m\u00e2n\u021b\u0103 \u00eentr-o manier\u0103 intens\u0103 este pe deplin dezvoltat \u00een copac... Dumnezeu este complet \u00een Sine \u0219i complet perfect, dar El nu a atras neamul omenesc la Sine o dat\u0103 pentru totdeauna. Rasa uman\u0103 se une\u0219te treptat cu El \u0219i astfel El d\u0103 o nou\u0103 perfec\u021biune lucr\u0103rii Sale \u0219i ajunge la des\u0103v\u00e2r\u0219ire complet\u0103.\u201d (10)<\/a>.<\/p>\n

Biserica este \u00een sine plin\u0103tatea, continuarea \u0219i des\u0103v\u00e2r\u0219irea unirii divino-umane. Este rasa uman\u0103 care se re\u00eennoie\u0219te \u0219i chipul ei se schimb\u0103. Sensul acestei re\u00eennoiri este c\u0103 neamul omenesc devine una \u00een Biseric\u0103, \u00eentr-un \u201eun trup\u201d (Efeseni 2:16). Via\u021ba bisericii este unitate \u0219i unitate, pentru c\u0103 trupul ei este \u021binut \u00eempreun\u0103 prin leg\u0103turile sale \u0219i \u201ecre\u0219te\u201d (Col 2:19) prin unitatea Duhului \u0219i prin unitatea iubirii. Lumea Bisericii este lumea unit\u0103\u021bii interne \u0219i organice, unitatea trupului viu \u0219i unitatea entit\u0103\u021bii organice. Biserica este o uniune nu pentru c\u0103 este una \u0219i unic\u0103, ci pentru c\u0103 restaureaz\u0103 \u00een fiin\u021ba sa unitatea rasei umane divizate. Aceast\u0103 unitate constituie Sobornostul \u0219i catolicitatea Bisericii. \u00cen Biseric\u0103, omenirea se ridic\u0103 la un alt nivel, \u00ee\u0219i \u00eencepe via\u021ba \u00eentr-un mod nou, iar via\u021ba nou\u0103, adev\u0103rat\u0103, complet\u0103 \u0219i cuprinz\u0103toare devine posibil\u0103 \u201e\u00een unitatea Duhului, \u00een leg\u0103tura p\u0103cii\u201d (Efeseni 4:3). . \u00cencepe o nou\u0103 existen\u021b\u0103 \u0219i un nou principiu de via\u021b\u0103: \u201ePentru ca ei s\u0103 fie una \u00een noi, P\u0103rinte, a\u0219a cum tu e\u0219ti \u00een mine \u0219i eu \u00een tine... ca s\u0103 fie una, a\u0219a cum tu \u0219i eu suntem una. \u201d (Ioan 17:21-23).<\/p>\n

Acesta este secretul restabilirii unirii finale, care este dup\u0103 chipul unirii Sfintei Treimi \u0219i care se realizeaz\u0103 \u00een via\u021ba \u0219i structura Bisericii. Este secretul colectivismului (Sobornost) \u0219i secretul universit\u0103\u021bii.<\/p>\n

Avantaj intern \u00een universitate:<\/strong><\/span><\/h3>\n

Universit\u0103\u021bii \u00eei lipse\u0219te conceptul cantitativ sau geografic, deoarece universitariismul nu depinde niciodat\u0103 de amploarea r\u0103sp\u00e2ndirii credincio\u0219ilor \u00een lume. Ecumenismul Bisericii este un rezultat \u0219i o manifestare a acestuia, nu o cauz\u0103 sau baz\u0103 pentru el. Adic\u0103 r\u0103sp\u00e2ndirea larg\u0103 a Bisericii este o tr\u0103s\u0103tur\u0103 exterioar\u0103 \u0219i ceva inutil \u00een orice sens al cuv\u00e2ntului. Biserica era universal\u0103, chiar \u0219i atunci c\u00e2nd grupurile cre\u0219tine erau insule izolate \u00eentr-o mare de p\u0103g\u00e2nism \u0219i necredin\u021b\u0103. Ea va r\u0103m\u00e2ne universal\u0103 p\u00e2n\u0103 la sf\u00e2r\u0219itul timpurilor, c\u00e2nd va ap\u0103rea misterul \u201eapostaziei\u201d \u0219i c\u00e2nd Biserica va fi redus\u0103 la a deveni din nou \u201eo turm\u0103 mic\u0103\u201d: \u201eVa g\u0103si Fiul Omului credin\u021b\u0103 pe p\u0103m\u00e2nt \u00een ziua c\u00e2nd va veni\u201d ( Luca 18:8). Mitropolitul Filaret spune \u00een acest sens: \u201eDac\u0103 un ora\u0219 sau o regiune renun\u021b\u0103 la credin\u021ba Bisericii universale, Biserica va r\u0103m\u00e2ne f\u0103r\u0103 \u00eendoial\u0103 un trup complet, nici diminuat, nici pieritor\u201d. (16)<\/a>. Universalitatea Bisericii nu se m\u0103soar\u0103 prin \u00eentinderea ei global\u0103, deoarece cuv\u00e2ntul Katholiki, care este derivat din Kath olou, \u00eenseamn\u0103 \u00een primul r\u00e2nd des\u0103v\u00e2r\u0219irea intern\u0103 a vie\u021bii Bisericii. Vorbim de finalizare, nu de participare \u0219i, \u00een orice caz, nu vorbim de participare experien\u021bial\u0103. Cuv\u00e2ntul Kath olou nu este sinonim cu cuv\u00e2ntul Kath pantos pentru c\u0103 nu apar\u021bine nivelului sim\u021burilor sau nivelului experien\u021bei, ci mai degrab\u0103 nivelului existen\u021bial \u0219i conceptului de sine, deoarece nu descrie fenomene externe, ci mai degrab\u0103 esen\u0163a \u00eens\u0103\u015fi. G\u0103sim aceste cuvinte folosite \u00een acest sens \u00een epocile premerg\u0103toare \u00eenceputului lui Socrate. Dac\u0103 universitarismul indic\u0103 \u0219i ecumenism, atunci cu siguran\u021b\u0103 nu indic\u0103 un ecumenism experimental, ci mai degrab\u0103 un ecumenism ideal. Adic\u0103 se refer\u0103 la participarea la idei \u0219i nu la participarea la fapte. C\u00e2nd primii cre\u0219tini au folosit termenul \u201eBiseric\u0103 universal\u0103\u201d (Ekklesia Katholiki), ei nu se refereau la o biseric\u0103 cu acoperire global\u0103. Adev\u0103rul este c\u0103 aceast\u0103 fraz\u0103 a ar\u0103tat ortodoxia Bisericii \u0219i realitatea \u201eMarii Biserici\u201d, deoarece contrazice spiritul diviziunii sectare \u0219i spiritul specializ\u0103rii \u0219i clarific\u0103 ideea de perfec\u021biune \u0219i puritate. Aceast\u0103 ne\u00eencredere a fost exprimat\u0103 cu for\u021b\u0103 de Sf\u00e2ntul Ignatie al Antiohiei c\u00e2nd a spus: \u201eUnde este episcopul, trebuie s\u0103 fie comunitatea, a\u0219a cum acolo unde este Iisus Hristos, trebuie s\u0103 fie Biserica universal\u0103\u201d (Ignatie al Antiohiei, Epistola c\u0103tre poporul din Antiohia). Smirna, 8:2). Aceste fraze exprim\u0103 aceea\u0219i idee care apare \u00een Evanghelia dup\u0103 Matei: \u201eC\u0103ci acolo unde sunt doi sau trei aduna\u021bi \u00een Numele Meu, Eu sunt acolo \u00een mijlocul lor\u201d (Matei 18:19-20). Cuv\u00e2ntul \u201euniversitare\u201d exprim\u0103 misterul \u00eent\u00e2lnirii (Mytirion tis sinakseos). Sf\u00e2ntul Chiril al Ierusalimului interpreteaz\u0103 expresia \u201ebiseric\u0103 universal\u0103\u201d men\u021bionat\u0103 \u00een Constitu\u021bia Credin\u021bei conform tradi\u021biei bisericii sale. El spune c\u0103 expresia \u201ebiseric\u0103\u201d \u00eenseamn\u0103 \u201eadunarea tuturor \u00eentr-o singur\u0103 companie\u201d \u0219i de aceea este numit\u0103. \u201eadunare\u201d (ekklesia) \u0219i este numit\u0103 \u201euniversal\u0103\u201d pentru c\u0103 este r\u0103sp\u00e2ndit\u0103 \u00een \u00eentreaga lume \u0219i pentru c\u0103 rasa uman\u0103 este supus\u0103 drept\u0103\u021bii \u0219i adev\u0103rului \u0219i pentru c\u0103 toate doctrinele sunt predate \u00een ea \u00eentr-un mod \u201ecuprinz\u0103tor, complet, \u0219i cuprinz\u0103toare\u201d (katholikos kai anelipos), Pentru c\u0103 trateaz\u0103 \u0219i vindec\u0103 \u201etot felul de p\u0103cate\u201d. (19)<\/a>. Aici \u201euniversitate\u201d este \u00een\u021beleas\u0103 \u0219i ca o calitate intern\u0103. Dar cuv\u00e2ntul Catholica a fost folosit \u00een Occident pentru a se referi la \u201euniversalism\u201d \u00een timpul luptei \u00eempotriva donati\u015ftilor, pentru a rezista tendin\u0163ei lor locale \u015fi geografice. (20)<\/a>. \u0218i \u00een Orient a devenit mai t\u00e2rziu sinonim cu cuv\u00e2ntul \u201eecumenism\u201d. Dar aceast\u0103 sinonimie \u0219i-a f\u0103cut \u00een cele din urm\u0103 sensul limitat \u0219i mai pu\u021bin eficient, deoarece atrage aten\u021bia mai degrab\u0103 asupra formei exterioare dec\u00e2t asupra con\u021binutului intern. Biserica este \u00eens\u0103 unificat\u0103 datorit\u0103 extinderii sale exterioare, sau \u00een orice caz, nu numai din acest motiv, ci pentru c\u0103 este o entitate care adun\u0103 pe to\u021bi sub umbrela ei. Biserica nu este universal\u0103 pentru c\u0103 reune\u0219te to\u021bi membrii s\u0103i \u00eentr-o singur\u0103 uniune \u0219i reune\u0219te numai toate bisericile locale, ci mai degrab\u0103 pentru c\u0103 este universal\u0103 \u00een cele mai mici sec\u021biuni ale sale \u0219i \u00een fiecare ac\u021biune sau eveniment din via\u021ba ei. Natura ei este incluziv\u0103, iar \u021bes\u0103tura corpului ei este incluziv\u0103. Este universal pentru c\u0103 este trupul existent al lui Hristos \u0219i pentru c\u0103 este unitate \u00een Hristos \u0219i unitate \u00een Duhul Sf\u00e2nt, iar aceast\u0103 unitate de felul ei este cea mai \u00eenalt\u0103 perfec\u021biune. M\u0103sura acestei unit\u0103\u021bi cuprinz\u0103toare este c\u0103 \u201ecomunitatea credincio\u0219ilor avea o inim\u0103 \u0219i un duh\u201d (Fapte 4:32). Oriunde problema este contrar\u0103, via\u021ba ei devine limitat\u0103. Prin urmare, coali\u021bia de entit\u0103\u021bi de oameni din trupul lui Hristos trebuie s\u0103 aib\u0103 loc pentru ca izolarea \u0219i distinc\u021bia dintre \u201ece este al meu\u201d \u0219i \u201ece este al t\u0103u\u201d s\u0103 dispar\u0103.<\/p>\n

Cre\u0219terea bisericii se realizeaz\u0103 prin cre\u0219terea caracterului intern, catolic al bisericii \u0219i \u00een \u201edes\u0103v\u00e2r\u0219irea tuturor\u201d: \u201epentru ca unitatea lor s\u0103 fie deplin\u0103\u201d (Ioan 17:23).<\/p>\n

Schimba\u021bi fa\u021ba personajului:<\/strong><\/span><\/h3>\n

Catolicitatea Bisericii are dou\u0103 aspecte: un aspect obiectiv \u0219i unul subiectiv. \u00cen mod obiectiv, catolicitatea Bisericii indic\u0103 unitatea Duhului: \u201eTo\u021bi am primit botezul \u00eentr-un singur Duh, ca s\u0103 fim un singur trup\u201d (1 Corinteni 12:13). Duhul Sf\u00e2nt, care este un spirit al iubirii \u0219i al p\u0103cii, nu numai c\u0103 \u00eei face pe indivizi izola\u021bi una, ci mai degrab\u0103 este \u00een sufletul fiec\u0103ruia o surs\u0103 de pace interioar\u0103 \u0219i perfec\u021biune. Subiectiv, ea indic\u0103 faptul c\u0103 Biserica este o unitate de via\u021b\u0103, o fr\u0103\u021bie sau comuniune, o unitate a iubirii \u0219i o \u201evia\u021b\u0103 comun\u0103\u201d. Imaginea unui singur trup nu este altceva dec\u00e2t o porunc\u0103 a iubirii: \u201ePavel ne cere o iubire ca aceasta, o iubire care s\u0103-i atrag\u0103 pe unul c\u0103tre cel\u0103lalt p\u00e2n\u0103 \u00een punctul \u00een care unul nu trebuie s\u0103 mai fie desp\u0103r\u021bit de cel\u0103lalt... Adic\u0103, el cere ca aceasta s\u0103 fie o unire complet\u0103, ca unirea membrilor unui singur trup\u201d. (24)<\/a>. Ceea ce este nou \u00een porunca cre\u0219tin\u0103 a iubirii este s\u0103 ne iubim aproapele a\u0219a cum ne iubim pe noi \u00een\u0219ine. Acesta este ceva mai \u00eenalt dec\u00e2t s\u0103 ne punem aproapele la un nivel egal cu noi \u0219i s\u0103-l consider\u0103m ca pe o fiin\u021b\u0103 asem\u0103n\u0103toare nou\u0103, adic\u0103 s\u0103 ne vedem \u00een cel\u0103lalt, \u00een cel iubit, \u0219i nu \u00een noi \u00een\u0219ine... Aici se afl\u0103 limitele iubirii , pentru c\u0103 iubitul este \u201eun alt eu\u201d, un eu care este mai drag inimii dec\u00e2t eul. \u00cen dragoste, ne unim pentru a deveni o singur\u0103 persoan\u0103: \u201e\u00cen aceast\u0103 iubire, iubitul \u0219i iubitul nu mai r\u0103m\u00e2n doi oameni, ci mai degrab\u0103 devin o singur\u0103 persoan\u0103.\u201d (25)<\/a>. Dragostea cre\u0219tin\u0103 adev\u0103rat\u0103 vede \u00een fiecare dintre fra\u021bii no\u0219tri \u201eHristos \u00censu\u0219i\u201d. Acest lucru necesit\u0103 t\u0103g\u0103duire de sine \u0219i p\u0103strarea personalit\u0103\u021bii. Acest lucru poate fi atins doar prin schimbarea de sine \u0219i deschiderea \u201ecuprinz\u0103toare\u201d. Porunca \u201euniversitatei\u201d este dat\u0103 oric\u0103rei persoane cre\u0219tine, astfel \u00eenc\u00e2t m\u0103sura universit\u0103\u021bii este o m\u0103sur\u0103 a staturii sale spirituale. Biserica este incluziv\u0103 \u00een fiecare dintre indivizii s\u0103i, pentru c\u0103 universalitatea total\u0103 este construit\u0103 doar pe universalitatea membrilor \u0219i pentru c\u0103 un grup mare de indivizi nu poate forma o singur\u0103 fr\u0103\u021bie, dac\u0103 fiecare individ se \u00eenchide \u00een sine. Unitatea nu va fi posibil\u0103 dec\u00e2t prin iubirea fratern\u0103 reciproc\u0103 \u00eentre to\u021bi fra\u021bii. Viziunea \u00een care biserica a ap\u0103rut ca un turn \u00een construc\u021bie exprim\u0103 puternic aceast\u0103 idee (vezi P\u0103storul Hermas). Acest turn este construit cu diferite pietre simboliz\u00e2nd credincio\u0219ii care sunt \u201epietrele vii\u201d (1 Petru 2:5). C\u00e2nd a fost construit turnul, toate pietrele au fost aranjate, pentru c\u0103 erau netede, armonioase \u0219i armonioase, p\u00e2n\u0103 c\u00e2nd marginile lor au devenit invizibile. Prin urmare, turnul p\u0103rea de parc\u0103 ar fi fost construit dintr-o singur\u0103 piatr\u0103. Acesta este un simbol al unit\u0103\u021bii \u0219i completit\u0103\u021bii. Observ\u0103m c\u0103 doar pietrele p\u0103trate netede sunt potrivite pentru aceast\u0103 construc\u021bie, \u00een timp ce celelalte pietre str\u0103lucitoare, dar rotunde, nu au fost utile pentru construc\u021bie, deoarece nu erau organizate \u00eentre ele. A fost a\u0219adar a\u0219ezat aproape de zid pentru c\u0103 era nepotrivit (mi armazintes) (Hermes P\u0103storul, Viziunea a treia 2, 6, 8). \u201eRotunzimea\u201d \u00een simbolismul antic era un indiciu al izol\u0103rii, suficien\u021bei \u0219i mul\u021bumirii cu sine (teres atque rotundus). Spiritul de mul\u021bumire de sine ne \u00eempiedic\u0103 s\u0103 intr\u0103m \u00een biseric\u0103. \u00cen primul r\u00e2nd, piatra trebuie s\u0103 fie neted\u0103 pentru a se potrivi cu peretele bisericii, adic\u0103 trebuie s\u0103 ne lep\u0103d\u0103m de noi \u00een\u0219ine pentru a ne putea al\u0103tura catolicit\u0103\u021bii bisericii. Trebuie s\u0103 ne control\u0103m egoismul \u0219i s\u0103 dob\u00e2ndim o minte cuprinz\u0103toare, astfel \u00eenc\u00e2t s\u0103 putem intra \u00een biseric\u0103. Prin participarea voastr\u0103 deplin\u0103 la ea, se realizeaz\u0103 schimbarea \u201ecuprinz\u0103toare\u201d \u00een fa\u021ba personalit\u0103\u021bii umane.<\/p>\n

Dar t\u0103g\u0103duirea de sine nu \u00eenseamn\u0103 eliminarea personalit\u0103\u021bii \u0219i topirea \u00een grup, deoarece universalismul nu se bazeaz\u0103 pe un principiu fizic sau colectiv. Lep\u0103darea de sine extinde sfera personalit\u0103\u021bii noastre, p\u00e2n\u0103 c\u00e2nd includem comunitatea \u00een noi \u00een\u0219ine \u0219i o plas\u0103m \u00een sine, \u0219i astfel unitatea noastr\u0103 seam\u0103n\u0103 cu unitatea Sfintei Treimi. Biserica, fiind universal\u0103, devine o imagine creat\u0103 a perfec\u021biunii divine. P\u0103rin\u021bii Bisericii au vorbit \u00een profunzime despre acest subiect. La R\u0103s\u0103rit a vorbit Sf\u00e2ntul Chiril al Alexandriei, iar \u00een Apus a vorbit Sf\u00e2ntul Ilarion (28)<\/a>. C\u00e2t despre teologia rus\u0103 contemporan\u0103, mitropolitul Antonie a vorbit pe m\u0103sur\u0103 \u0219i a spus: \u201eExisten\u021ba Bisericii nu se compar\u0103 cu nimic altceva de pe p\u0103m\u00e2nt, pentru c\u0103 pe p\u0103m\u00e2nt nu g\u0103sim unitate, ci mai degrab\u0103 dezbinare. Numai \u00een rai exist\u0103 ceva asem\u0103n\u0103tor, pentru c\u0103 Biserica este o existen\u021b\u0103 complet\u0103 \u0219i unic\u0103 (unicm) pe p\u0103m\u00e2nt. Prin urmare, nu putem defini aceast\u0103 existen\u021b\u0103 cu o idee pe care o deriv\u0103m din via\u021ba acestei lumi. Este o imagine a Sfintei Treimi, o imagine \u00een care sunt multe. De ce este aceast\u0103 existen\u021b\u0103 la fel de nou\u0103 \u0219i de ne\u00een\u021beles pentru omul antic ca \u0219i existen\u021ba Sfintei Treimi? Pentru c\u0103 existen\u021ba personal\u0103 \u00een con\u0219tiin\u021ba sa fizic\u0103 este un prizonier al lui \u00eensu\u0219i \u0219i complet diferit\u0103 de orice alt\u0103 personalitate.\u201d(29)<\/a>. \u201eCre\u0219tinul trebuie s\u0103 se elibereze \u00een func\u021bie de amploarea dezvolt\u0103rii sale spirituale, s\u0103 disting\u0103 \u00eentre ego \u0219i non-eu \u0219i s\u0103 schimbe radical caracteristicile de baz\u0103 ale con\u0219tiin\u021bei de sine umane.\u201d (30)<\/a>. \u00cen aceast\u0103 schimbare, exist\u0103 o re\u00eennoire \u201ecuprinz\u0103toare\u201d a g\u00e2ndirii.<\/p>\n

Con\u0219tiin\u021ba de sine are dou\u0103 fe\u021be: o fa\u021b\u0103 individual\u0103 izolat\u0103 \u0219i o fa\u021b\u0103 colectiv\u0103. Universismul nu neag\u0103 existen\u021ba personal\u0103, iar con\u0219tiin\u021ba colectiv\u0103 nu are nicio leg\u0103tur\u0103 cu rasa sau na\u021bionalitate uebergaupt\u201d despre care vorbeau filozofii germani. Universitatea nu se realizeaz\u0103 prin eliminarea personalit\u0103\u021bii vii sau prin trecerea \u00een lumea cuv\u00e2ntului abstract. Este o uniune realist\u0103 de g\u00e2ndire \u0219i sentiment \u0219i un stil sau mod de con\u0219tientizare de sine care se ridic\u0103 la \u201enivelul universitar\u201d. Este \u201esf\u00e2r\u0219itul\u201d (telos) con\u0219tiin\u021bei de sine care este atins prin cre\u0219tere creativ\u0103, nu prin dreptul personalit\u0103\u021bii. \u00cen transformarea incluziv\u0103, personalitatea cap\u0103t\u0103 putere de a exprima con\u0219tiin\u021ba \u0219i via\u021ba fiec\u0103ruia. Acest lucru nu se face \u00eentr-un mod impersonal, ci mai degrab\u0103 printr-un act eroic, creativ. Nu trebuie s\u0103 spunem: \u201eFiecare individ din Biseric\u0103 ajunge la nivelul universit\u0103\u021bii\u201d, ci mai degrab\u0103: \u201eEl este capabil s\u0103 ajung\u0103 la ea, este de datoria lui s\u0103 o ajung\u0103 \u0219i este chemat s\u0103 o fac\u0103\u201d. Dar nu fiecare persoan\u0103 ajunge la acest nivel. C\u00e2t despre cei care au ob\u021binut-o, \u00eei numim p\u0103rin\u021bi \u0219i profesori. De la ei auzim nu numai m\u0103rturisirea personal\u0103 de credin\u021b\u0103, ci \u0219i m\u0103rturia Bisericii, pentru c\u0103 ei ne vorbesc din des\u0103v\u00e2r\u0219irea ei cuprinz\u0103toare \u0219i din des\u0103v\u00e2r\u0219irea unei vie\u021bi pline de har.<\/p>\n

Sacru \u0219i istoric:<\/strong><\/span><\/h3>\n

Biserica este unitatea vie\u021bii d\u0103ruite, dar izvorul acestei unit\u0103\u021bi este ascuns \u00een misterul Cinei Domnului \u0219i \u00een misterul Zilei Penticostale, care este cobor\u00e2rea unic\u0103 a Duhului Adev\u0103rului \u00een lume. Biserica este a\u0219adar apostolic\u0103, pentru c\u0103 a fost creat\u0103 \u0219i pecetluit\u0103 de Duhul Sf\u00e2nt \u00een cei Doisprezece. Succesiunea apostolic\u0103 este un fir spiritual secret care leag\u0103 plin\u0103tatea istoric\u0103 a vie\u021bii Bisericii de o completare cuprinz\u0103toare. Aici vedem \u0219i dou\u0103 aspecte: aspectul obiectiv, care este succesiunea secret\u0103 ne\u00eentrerupt\u0103, \u0219i continuitatea ierarhic\u0103. Duhul Sf\u00e2nt nu coboar\u0103 pe p\u0103m\u00e2nt din nou \u0219i din nou, ci mai degrab\u0103 locuie\u0219te \u00een Biserica istoric\u0103 \u201evizibil\u0103\u201d, sufla \u00een ea \u0219i \u00ee\u0219i trimite razele c\u0103tre ea. Aceasta este plin\u0103tatea \u0219i universalitatea Rusaliilor.<\/p>\n

\u00cen ceea ce prive\u0219te aspectul subiectiv, este loialitatea fa\u021b\u0103 de tradi\u021bia apostolic\u0103, adic\u0103 tr\u0103irea dup\u0103 aceast\u0103 tradi\u021bie, care este o lume vie \u0219i purt\u0103toare de adev\u0103r. Aceasta este o cerere \u0219i un principiu de baz\u0103 al g\u00e2ndirii ortodoxe, deoarece presupune negarea separatismului individual \u0219i insist\u0103 cu t\u0103rie pe catolicitate. Natura universal\u0103 a Bisericii este v\u0103zut\u0103 cel mai viu \u00een faptul c\u0103 experien\u021ba Bisericii apar\u021bine tuturor veacurilor. \u00cen via\u021ba \u0219i existen\u021ba Bisericii, timpul este dep\u0103\u0219it \u0219i controlat \u00een secret sau, ca s\u0103 spunem a\u0219a, timpul r\u0103m\u00e2ne complet blocat. Aceasta nu se datoreaz\u0103 puterii memoriei istorice sau unei imagina\u021bii capabile s\u0103 \u201edep\u0103\u0219easc\u0103 barierele spa\u021biului \u0219i timpului\u201d, ci mai degrab\u0103 puterii harului care une\u0219te \u00een unitatea vie\u021bii universale ceea ce a fost desp\u0103r\u021bit de ziduri istorice. Unitatea \u00een Duhul reune\u0219te, \u00eentr-un mod secret, cuceritor de timp, pe to\u021bi credincio\u0219ii din toate epocile. Ea apare \u0219i se manifest\u0103 \u00een experien\u021ba Bisericii, mai ales \u00een experien\u021ba ei \u00een sacramentul mul\u021bumirii, pentru c\u0103 Biserica este imaginea vie a ve\u0219niciei \u00een timp. Timpul nu poate opri experien\u021ba \u0219i via\u021ba Bisericii. Motivul nu se afl\u0103 doar \u00een continuitatea fluxului harului care transcende persoana, ci \u00een integrarea complet\u0103 \u0219i cuprinz\u0103toare a tot ceea ce a existat \u00een plin\u0103tatea mistic\u0103 a timpului prezent. De aceea, istoria Bisericii prezint\u0103 nu numai schimb\u0103ri succesive, ci unitate \u0219i simetrie. \u00cen acest sens, comuniunea cu sfin\u021bii este \u201ecommunio sanctorum\u201d. Biserica \u0219tie c\u0103 este unitatea tuturor veacurilor \u0219i c\u0103 \u00ee\u0219i construie\u0219te via\u021ba pe aceast\u0103 comuniune. Ea nu se g\u00e2nde\u0219te la trecut ca \u0219i cum ar fi trecut \u0219i disp\u0103rut, ci mai degrab\u0103 ca \u0219i cum ar fi fost \u00eemplinit \u0219i completat \u0219i este prezent \u00een plin\u0103tatea cuprinz\u0103toare a unicului trup al lui Hristos. Tradi\u021bia bisericeasc\u0103 reflect\u0103 aceast\u0103 victorie \u00een timp. Educa\u021bia din tradi\u021bie, sau mai degrab\u0103 educa\u021bia \u201e\u00een tradi\u021bie\u201d, este educa\u021bia din plin\u0103tatea experien\u021bei de cucerire a timpului a Bisericii, pe care fiecare membru al Bisericii o poate recunoa\u0219te \u0219i o poate poseda \u00een func\u021bie de m\u0103sura b\u0103rb\u0103\u021biei sale spirituale \u0219i a dezvolt\u0103rii sale cuprinz\u0103toare , \u00eenv\u0103\u021b\u0103m din istorie a\u0219a cum \u00eenv\u0103\u021b\u0103m din revela\u021bie. Loialitatea noastr\u0103 fa\u021b\u0103 de Tradi\u021bie nu este loialitate fa\u021b\u0103 de vremuri trecute \u0219i autoritate extern\u0103, ci mai degrab\u0103 o leg\u0103tur\u0103 vie cu plin\u0103tatea experien\u021bei Bisericii. Prin urmare, revenirea la tradi\u021bie nu este o cercetare istoric\u0103, pentru c\u0103 tradi\u021bia nu se limiteaz\u0103 la arheologia bisericeasc\u0103 \u0219i pentru c\u0103 nu este o m\u0103rturie exterioar\u0103 care poate fi acceptat\u0103 de fiecare persoan\u0103 care nu apar\u021bine bisericii. Doar Biserica este m\u0103rturia vie a tradi\u021biei. \u00cel accept\u0103m \u0219i \u00eel sim\u021bim ca pe un adev\u0103r indubitabil numai din interiorul Bisericii, deoarece este o m\u0103rturie a Duhului \u0219i a ne\u00eencetatului lui proclamare \u0219i ve\u0219ti bune. Tradi\u021bia nu este o autoritate extern\u0103, istoric\u0103, pentru membrii vii ai Bisericii, este mai degrab\u0103 vocea continu\u0103, ve\u0219nic\u0103 a lui Dumnezeu, adic\u0103 este glasul eternit\u0103\u021bii, nu doar glasul trecutului. Credin\u021ba \u00ee\u0219i g\u0103se\u0219te temelia nu numai \u00een exemplele \u0219i poruncile din trecut, ci \u0219i \u00een harul Duhului Sf\u00e2nt care m\u0103rturise\u0219te acum \u0219i \u00een vecii vecilor.<\/p>\n

Homiakov spune: \u201eNici indivizii, nici grupurile lor din cadrul Bisericii nu au p\u0103strat Tradi\u021bia sau au scris c\u0103r\u021bile Sfintei Scripturi, ci mai degrab\u0103 Duhul lui Dumnezeu care tr\u0103ie\u0219te \u00een \u00eentregul trup al Bisericii\u201d. (31)<\/a>. \u201eConsim\u021b\u0103m\u00e2ntul fa\u021b\u0103 de trecut\u201d este un rezultat al loialit\u0103\u021bii noastre fa\u021b\u0103 de acest \u201e\u00eentreg\u201d \u0219i o expresie a stabilit\u0103\u021bii experien\u021bei universale \u00een mijlocul vremurilor \u00een schimbare. Trebuie s\u0103 tr\u0103im \u00een biseric\u0103, s\u0103 fim con\u0219tien\u021bi de prezen\u021ba Domnului care d\u0103ruie\u0219te harul S\u0103u \u00een ea \u0219i s\u0103 sim\u021bim suflarea Duhului Sf\u00e2nt \u00een ea pentru a accepta \u0219i \u00een\u021belege tradi\u021bia, pentru c\u0103 trupul bisericii este trupul ei. de care este inseparabil. Prin urmare, loialitatea fa\u021b\u0103 de tradi\u021bie nu este doar un acord cu trecutul, ci \u00eentr-un fel o libertate fa\u021b\u0103 de acesta, a\u0219a cum suntem elibera\u021bi de o m\u0103sur\u0103 extern\u0103 formal\u0103. Tradi\u021bia este \u00een primul r\u00e2nd un principiu de re\u00eennoire \u0219i cre\u0219tere, nu doar un principiu de conservare \u0219i ap\u0103rare a vechiului, nici un principiu de lupt\u0103 pentru restaurarea trecutului, astfel \u00eenc\u00e2t trecutul s\u0103 fie o m\u0103sur\u0103 a prezentului. Acest concept este respins de istoria \u00eens\u0103\u0219i \u0219i de con\u0219tiin\u021ba Bisericii. Tradi\u021bia este o autoritate de a preda (potestas magisterii) \u0219i o autoritate de a depune m\u0103rturie despre adev\u0103r. Biserica nu m\u0103rturise\u0219te adev\u0103rul prin amintire sau prin cuvintele altora, ci prin experien\u021ba ei vie continu\u0103 \u0219i plin\u0103tatea ei cuprinz\u0103toare... Aceasta este \u201etradi\u021bia adev\u0103rului\u201d (traditio veritatis) despre care a vorbit Sf\u00e2ntul Irineu (\u00cempotriva Erezii 1, 10, 2). Pentru el, imita\u021bia este legat\u0103 de \u201edarul originar al adev\u0103rului\u201d (charisma veritatis certum) (\u00cempotriva ereticilor 4, 26, 2), iar \u201e\u00eenv\u0103\u021b\u0103tura apostolilor\u201d nu a fost doar un exemplu fix pe care trebuie s\u0103-l repet\u0103m \u0219i s\u0103-l imit\u0103m ca dac\u0103 ar fi un izvor de via\u021b\u0103 \u0219i o revela\u021bie care r\u0103m\u00e2ne pentru totdeauna f\u0103r\u0103 epuizare. Tradi\u021bia este locuirea unui spirit permanent, nu doar o men\u021biune de cuvinte. Este un principiu bazat pe talent, nu un principiu istoric.<\/p>\n

Gre\u0219eala este de a limita \u201esursele de educa\u021bie\u201d la Carte \u0219i Tradi\u021bie \u0219i de a separa Cartea de Tradi\u021bie ca \u0219i cum Tradi\u021bia ar fi doar m\u0103rturie oral\u0103 sau \u00eenv\u0103\u021b\u0103tura apostolilor. Ambele au fost date \u00een Biseric\u0103 \u0219i acceptate \u00een plin\u0103tatea valorii \u0219i semnifica\u021biei lor sacre, pentru c\u0103 con\u021bin adev\u0103rul revela\u021biei divine care tr\u0103ie\u0219te \u00een Biseric\u0103. Dar Scriptura \u0219i Tradi\u021bia nu epuizeaz\u0103 aceast\u0103 experien\u021b\u0103 a Bisericii, ci doar se reflect\u0103 \u00een ele. Doar \u00een Biseric\u0103, deci, Cartea tr\u0103ie\u0219te \u0219i este proclamat\u0103 f\u0103r\u0103 a fi \u00eemp\u0103r\u021bit\u0103 \u0219i devenind texte, porunci \u0219i pilde separate, adic\u0103 Cartea a fost dat\u0103 \u00een tradi\u021bie, dar nu este \u00een\u021beleas\u0103 numai dup\u0103 prevederile tradi\u021biei dac\u0103 ar fi o \u00eenregistrare a tradi\u021biei istorice sau o \u00eenv\u0103\u021b\u0103tur\u0103 delicioas\u0103, pentru c\u0103 are nevoie de interpretare. Se dezv\u0103luie \u00een teologie. Acest lucru devine posibil doar prin experien\u021ba Bisericii vii. Nu putem spune c\u0103 Biblia este autosuficient\u0103, nu pentru c\u0103 este incomplet\u0103, incomplet\u0103 sau inexact\u0103, ci pentru c\u0103, \u00een esen\u021b\u0103, nu pretinde c\u0103 este a\u0219a. Dar putem spune c\u0103 cartea este un sistem inspirat de Dumnezeu sau o icoan\u0103 a adev\u0103rului, nu adev\u0103rul \u00een sine. Ceea ce este ciudat este c\u0103 deseori punem cap\u0103t libert\u0103\u021bii Bisericii \u00een ansamblu pentru a extinde libertatea cre\u0219tinilor Adic\u0103 neg\u0103m \u0219i limit\u0103m libertatea ecumenica \u0219i catolica a Bisericii \u00een numele libert\u0103\u021bii individuale. Libertatea Bisericii este restr\u00e2ns\u0103 dup\u0103 un standard biblic pentru a elibera con\u0219tiin\u021ba individual\u0103 de cerin\u021bele spirituale impuse de experien\u021ba Bisericii. Aceasta este o respingere a universalismului \u0219i o demolare a con\u0219tientiz\u0103rii incluzive. Aceasta este gre\u0219eala Reformei protestante. Dean Inge spune cu exactitate despre reformatorii protestan\u021bi: \u201eDoctrina lor a fost descris\u0103 ca o \u00eentoarcere la Evanghelie \u00een spiritul Coranului\u201d. (34)<\/a>. C\u00e2nd declar\u0103m c\u0103 cartea este autosuficient\u0103, o facem vulnerabil\u0103 la interpret\u0103ri subiective \u0219i calitative \u0219i o separ\u0103m de sursa ei sacr\u0103. Ni s-a dat \u00een tradi\u021bie \u0219i este centrul s\u0103u vital \u0219i cristalizat. Biserica, care este trupul lui Hristos, precede mistic Scriptura, pentru c\u0103 este mai des\u0103v\u00e2r\u0219it\u0103 dec\u00e2t aceasta. Aceast\u0103 chestiune nu diminueaz\u0103 importan\u021ba c\u0103r\u021bii \u0219i nu face imaginea ei sumbr\u0103, dar Hristos nu a dezv\u0103luit adev\u0103rul doar \u00een istorie, pentru c\u0103 s-a ar\u0103tat \u0219i continu\u0103 s\u0103 ni se descopere neclintit \u00een biseric\u0103, care este trupul s\u0103u, \u0219i nu numai \u00een carte. Pe vremea primilor cre\u0219tini, Evangheliile nu erau singura surs\u0103 de cunoa\u0219tere, pentru c\u0103 nu erau \u00eenc\u0103 scrise. Dar Biserica a tr\u0103it dup\u0103 spiritul Evangheliei, iar Evanghelia \u00eens\u0103\u0219i a luat fiin\u021b\u0103 \u00een Biseric\u0103 prin sacramentul mul\u021bumirii. Din Hristosul tainei mul\u021bumirii, cre\u0219tinii au ajuns s\u0103-l cunoasc\u0103 pe Hristosul Evangheliilor. Astfel, imaginea lui a devenit vie pentru ei.<\/p>\n

Aceasta nu \u00eenseamn\u0103 c\u0103 facem din carte o lucrare care contrazice experien\u021ba, ci mai degrab\u0103 \u00eenseamn\u0103 c\u0103 le facem una a\u0219a cum au fost de la \u00eenceput. Nu trebuie s\u0103 credem c\u0103 tot ceea ce am spus neag\u0103 istoria, pentru c\u0103 recunoa\u0219tem istoria \u00een toat\u0103 realitatea ei sacr\u0103. Nu prezent\u0103m o experien\u021b\u0103 religioas\u0103 subiectiv\u0103 care contrazice m\u0103rturia istoric\u0103 extern\u0103, nici o con\u0219tientizare secret\u0103 individual\u0103, nici experien\u021ba credincio\u0219ilor izola\u021bi, ci mai degrab\u0103 experien\u021ba vie complet\u0103 a Bisericii universale, experien\u021ba universal\u0103 \u0219i via\u021ba bisericeasc\u0103. Aceast\u0103 experien\u021b\u0103 include \u0219i memoria istoric\u0103, deoarece este plin\u0103 de istorie. Aceast\u0103 experien\u021b\u0103 nu este doar o amintire a evenimentelor antice, ci mai degrab\u0103 o viziune a ceea ce a fost realizat \u0219i completat, o viziune a victoriei secrete de-a lungul timpului \u0219i o viziune a universit\u0103\u021bii \u00een orice moment. Biserica cunoa\u0219te nihilismul uit\u0103rii. Prin urmare, experien\u021ba sa d\u0103t\u0103toare de har \u00ee\u0219i atinge perfec\u021biunea \u00een plin\u0103tatea ei atotcuprinz\u0103toare.<\/p>\n

Aceast\u0103 experien\u021b\u0103 nu este epuizat\u0103 de carte, tradi\u021bia oral\u0103 sau determin\u0103rile (de credin\u021b\u0103) \u0219i nu trebuie \u0219i nu poate fi epuizat\u0103, deoarece cuvintele \u0219i imaginile trebuie re\u00eennoite \u00een experien\u021ba lor, nu \u00een \u201epsihologismele\u201d sentimentului subiectiv, ci \u00een experien\u021ba vie\u021bii spirituale. Aceast\u0103 experien\u021b\u0103 este o surs\u0103 de \u00eenv\u0103\u021b\u0103tur\u0103 pentru Biseric\u0103. Dar nu toate lucrurile \u00een Biseric\u0103 \u00eencep din zilele Apostolilor. Acest lucru nu indic\u0103 faptul c\u0103 chestiuni \u201enecunoscute\u201d au fost anun\u021bate mesagerilor \u0219i c\u0103 tot ceea ce este mai t\u00e2rziu este mai pu\u021bin important \u0219i conving\u0103tor. Totul a fost dat de Dumnezeu \u0219i descoperit de la \u00eenceput. \u00cen ziua Rusaliilor, anun\u021bul a fost finalizat \u0219i, prin urmare, nicio alt\u0103 completare nu va fi acceptat\u0103 \u00een Ziua Judec\u0103\u021bii \u0219i \u00een ziua \u00eemplinirii sale finale. Revela\u021bia divin\u0103 nu s-a extins \u0219i cunoa\u0219terea nu a crescut. Biserica de ast\u0103zi nu-L cunoa\u0219te pe Hristos mai mult dec\u00e2t \u00een zilele apostolilor. Dar m\u0103rturise\u0219te mai multe lucruri. \u00cen defini\u021biile sale (de credin\u021b\u0103), descrie acela\u0219i lucru f\u0103r\u0103 schimbare, dar noi caracteristici apar \u00eentotdeauna \u00een imaginea neschimb\u0103toare. Dar Biserica cunoa\u0219te adev\u0103rul nu mai pu\u021bin sau altfel dec\u00e2t l-a cunoscut ea \u00een vremurile str\u0103vechi. Unitatea experien\u021bei este loialitatea fa\u021b\u0103 de tradi\u021bie. C\u00e2t despre loialitatea fa\u021b\u0103 de tradi\u021bie, aceasta nu i-a \u00eempiedicat pe P\u0103rin\u021bii Bisericii s\u0103 \u201ecreeze nume noi\u201d (cum spunea Sf\u00e2ntul Grigorie de Nazianz) atunci c\u00e2nd acest lucru era necesar pentru p\u0103strarea credin\u021bei neschimbate. Tot ce s-a spus dup\u0103 aceea a fost din plin\u0103tatea cuprinz\u0103toare \u0219i este egal \u00een valoare \u0219i putere cu tot ceea ce s-a spus la \u00eenceput. P\u00e2n\u0103 ast\u0103zi, experien\u021ba Bisericii a r\u0103mas p\u0103strat\u0103 \u0219i stabilit\u0103 \u00een doctrin\u0103 f\u0103r\u0103 a fi epuizat\u0103. Sunt multe lucruri pe care Biserica nu le confirm\u0103 \u00een doctrin\u0103, ci \u00een liturghie, \u00een simbolismul sacramentelor \u0219i \u00een expresiile figurative folosite \u00een rug\u0103ciuni, serb\u0103ri \u0219i s\u0103rb\u0103tori anuale. M\u0103rturia liturgic\u0103 este la fel de legitim\u0103 ca \u0219i m\u0103rturia doctrinar\u0103. Uneori, concrete\u021bea simbolurilor este mai clar\u0103 \u0219i mai vie dec\u00e2t orice concept logic, a\u0219a cum sugereaz\u0103 imaginea Mielului care ia p\u0103catul lumii.<\/p>\n

Viziunea teologic\u0103 care cere s\u0103 fii mul\u021bumit cu minimumul de lucruri (minimalism) \u0219i care vrea s\u0103 selecteze \u201ecele mai importante, de \u00eencredere \u0219i relevante\u201d \u00eenv\u0103\u021b\u0103turi \u0219i experien\u021be biserice\u0219ti este gre\u0219it\u0103. Aceasta este o abordare gre\u0219it\u0103 \u0219i o prezentare incorect\u0103 a problemei. Desigur, nu toate sistemele istorice din Biseric\u0103 au fost de aceea\u0219i importan\u021b\u0103 \u0219i nu toate aspectele sale empirice au fost sacre. Sunt multe lucruri care sunt doar istorice. Dar nu avem un standard extern care s\u0103 o deosebeasc\u0103, deoarece metodele criticii istorice externe nu sunt suficiente. Numai \u00een interiorul Bisericii putem distinge istoricul de sacru. Din interiorul ei vedem ce este \u201ecuprinz\u0103tor\u201d \u0219i valabil pentru toate genera\u021biile \u0219i ceea ce este doar o \u201eopinie teologic\u0103\u201d sau chiar un eveniment istoric ocazional. Ceea ce este cel mai important \u00een via\u021ba bisericii este des\u0103v\u00e2r\u0219irea ei \u0219i plin\u0103tatea catolicit\u0103\u021bii sale. \u00cen aceast\u0103 umplere exist\u0103 o mai mare libertate dec\u00e2t \u00een defini\u021biile formale oferite de viziunea care vrea s\u0103 se mul\u021bumeasc\u0103 cu minimumul. Din aceast\u0103 perspectiv\u0103, pierdem cele mai importante lucruri, \u0219i anume integritatea, perfec\u021biunea \u0219i universalitatea.<\/p>\n

Un istoric al bisericii rus a dat o defini\u021bie foarte reu\u0219it\u0103 a calit\u0103\u021bii unice a experien\u021bei bisericii. El a spus c\u0103 biserica nu ne ofer\u0103 o metod\u0103, ci mai degrab\u0103 o cheie, ci mai degrab\u0103 o modalitate de a intra \u00een el. O persoan\u0103 se poate pierde, pentru c\u0103 nu are o hart\u0103, dar vede toate lucrurile direct, realist \u0219i f\u0103r\u0103 intermediar. C\u00e2t despre cei care studiau doar harta, riscau s\u0103 r\u0103m\u00e2n\u0103 afar\u0103 f\u0103r\u0103 s\u0103 g\u0103seasc\u0103 nimic (35)<\/a>.<\/p>\n

Deficien\u021be ale legii canadiane:<\/strong><\/span><\/h3>\n

Celebra formul\u0103 prezentat\u0103 de Vincent de Lerins \u00een descrierea naturii catolice a vie\u021bii biserice\u0219ti r\u0103m\u00e2ne inexact\u0103. Formula spune: \u201eCeea ce toat\u0103 lumea \u00een orice loc \u0219i timp a crezut\u201d (Quod ubique, quod sempre, quod ab omnibus creditum est). \u00cen primul r\u00e2nd, nu \u0219tim clar dac\u0103 aceast\u0103 m\u0103sur\u0103 este experimental\u0103 sau nu. Dac\u0103 este experimental, se dovede\u0219te c\u0103 este gre\u0219it, pentru c\u0103 despre ce \u201eomnes\u201d vorbe\u0219te? Ar trebui s\u0103-i \u00eentreb\u0103m pe to\u021bi credincio\u0219ii despre credin\u021ba lor, chiar \u0219i pe cei care se consider\u0103 doar credincio\u0219i? \u00cen toate cazurile, trebuie s\u0103-i elimin\u0103m pe cei slabi \u00een credin\u021b\u0103, pe cei care se \u00eendoiesc \u0219i pe cei care se r\u0103zvr\u0103tesc \u00eempotriva credin\u021bei. Dar aceast\u0103 lege nu ne ofer\u0103 nicio m\u0103sur\u0103 de discriminare \u0219i alegere. Multe dezacorduri apar cu privire la credin\u021b\u0103 \u0219i cu at\u00e2t mai mult cu privire la doctrin\u0103. Cum \u00een\u021belegem expresia \u201eto\u021bi\u201d (omnes)? Nu am fi nes\u0103bui\u021bi dac\u0103 am trata toate chestiunile \u00eendoielnice dup\u0103 formula gre\u0219it atribuit\u0103 lui Augustin, adic\u0103 dac\u0103 am l\u0103sa decizia \u201ela libertatea \u00een materie \u00eendoielnic\u0103\u201d (in dubiis libertas). De fapt, nu trebuie s\u0103-i \u00eentreb\u0103m pe to\u021bi credincio\u0219ii, pentru c\u0103 m\u0103sura adev\u0103rului este de cele mai multe ori atestat\u0103 de o minoritate. Biserica universal\u0103 s-ar putea g\u0103si \u00eentr-o zi o \u201eturm\u0103 mic\u0103\u201d \u0219i poate c\u0103 ne-ortodoc\u0219ii vor fi mai numero\u0219i dec\u00e2t ortodoc\u0219ii. Ereticii se pot r\u0103sp\u00e2ndi \u201eubique\u201d, iar Biserica se va retrage \u00een fundalul istoriei \u0219i se va retrage \u00een de\u0219ert. Acest lucru s-a \u00eent\u00e2mplat de mai multe ori \u00een istorie \u0219i posibilitatea ca acesta s\u0103 mai existe. Spunem tocmai c\u0103 exist\u0103 un fel de tautologie \u0219i repeti\u021bie \u00een legea canadian\u0103. Cuv\u00e2ntul \u201eomnes\u201d trebuie \u00een\u021beles ca \u0219i cum s-ar referi la ortodoc\u0219i. \u00cen acest caz, acest criteriu \u00ee\u0219i pierde din importan\u021b\u0103, a\u0219a cum am definit \u201eeul\u201d (idem) \u201eprin intermediul sinelui\u201d (per idem). Despre ce permanen\u021b\u0103 \u0219i despre ce omniprezen\u021b\u0103 vorbe\u0219te aceast\u0103 lege? Cum sunt legate cuvintele \u201eloc\u201d (ubique) \u0219i \u201etimp\u201d (semper)? Sunt ele legate de experien\u021ba credin\u021bei sau de determin\u0103rile credin\u021bei la care se refer\u0103? \u00cen acest din urm\u0103 caz, aceast\u0103 formulare este periculoas\u0103, deoarece reduce credin\u021ba la minimum \u0219i pentru c\u0103 defini\u021biile doctrinare nu \u00eendeplinesc exact cerin\u021bele de \u201eloc\u201d (ubique) \u0219i \u201etimp\u201d (semper).<\/p>\n

Este necesar\u0103 aderarea la litera scrierilor apostolice? Aceast\u0103 lege pare a fi o presupunere a simplific\u0103rii istorice \u0219i a primitivismului d\u0103un\u0103tor, ceea ce \u00eenseamn\u0103 c\u0103 nu trebuie s\u0103 c\u0103ut\u0103m standarde externe \u0219i formale ale universalit\u0103\u021bii \u0219i nici s\u0103 le interpret\u0103m conform universalit\u0103\u021bii empirice. Tradi\u021bia bazat\u0103 pe talent este incluziv\u0103, deoarece \u00eembr\u0103\u021bi\u0219eaz\u0103 toate tipurile de \u201espa\u021biu\u201d \u0219i \u201etimp\u201d \u0219i une\u0219te \u201epe toat\u0103 lumea\u201d, dar este posibil s\u0103 nu fie acceptat\u0103 de toat\u0103 lumea \u00een practic\u0103. \u00cen orice caz, nu ar trebui s\u0103 dovedim adev\u0103rul cre\u0219tinismului prin \u201econsensum omnium\u201d, deoarece \u201econsensul\u201d nu dovede\u0219te de obicei adev\u0103rul. Acest proces reprezint\u0103 o stare psihologic\u0103 acut\u0103 care ocup\u0103 un loc mai mare \u00een filozofie dec\u00e2t \u00een teologie.<\/p>\n

\u00centr-adev\u0103r, dreptul \u00eensu\u0219i este m\u0103sura prin care evalu\u0103m importan\u021ba \u201eopiniei publice\u201d. Un num\u0103r mic de oameni, poate doar unii profesori de credin\u021b\u0103, sunt capabili s\u0103 exprime experien\u021ba universal\u0103 \u0219i asta este suficient. Spunem \u00een mod specific c\u0103 nu avem nevoie de o adunare general\u0103 \u0219i ecumenica, nici de o propunere sau de un vot, nici m\u0103car de un \u201econsiliu ecumenic\u201d pentru a exprima \u0219i a recunoa\u0219te adev\u0103rul universal. Demnitatea sacr\u0103 a Consiliului nu st\u0103 \u00een num\u0103rul membrilor care \u00ee\u0219i reprezint\u0103 bisericile \u00een cadrul acestuia. Un mare consiliu \u201egeneral\u201d se poate revela a fi un consiliu de ho\u021bi sau un apostat din credin\u021b\u0103. De cele mai multe ori, \u201ediaspora bisericeasc\u0103\u201d (ecclesia sparsa) o anuleaz\u0103 cu opozi\u021bia sa t\u0103cut\u0103. Num\u0103rul episcopilor (numerus episcoporum) nu rezolv\u0103 problema. Pot exista multe mijloace istorice \u0219i \u0219tiin\u021bifice pentru recunoa\u0219terea unei tradi\u021bii sacre \u0219i universale, inclusiv chemarea consiliilor ecumenice s\u0103 se \u00eentruneasc\u0103, dar acestea nu sunt mijloacele unice. Aceast\u0103 declara\u021bie nu indic\u0103 faptul c\u0103 nu este necesar s\u0103 se \u021bin\u0103 consilii \u0219i conferin\u021be, deoarece poate c\u0103 minoritatea poart\u0103 adesea steagul adev\u0103rului \u00een timpul convoc\u0103rii consiliului, iar ceea ce este cel mai important este c\u0103 adev\u0103rul este declarat \u00een biseric\u0103 chiar \u0219i f\u0103r\u0103 nicio \u0219edin\u021b\u0103 de consiliu. . Opiniile P\u0103rin\u021bilor Bisericii \u0219i ale profesorilor ecumenici au adesea o valoare spiritual\u0103 mai mare dec\u00e2t hot\u0103r\u00e2rile unor concilii. Aceste opinii nu necesit\u0103 dovezi sau \u201econsens\u201d, ci mai degrab\u0103 sunt standardul \u0219i instrumentul de prob\u0103. Prin urmare, Biserica d\u0103 m\u0103rturie despre aceasta prin acceptarea sa t\u0103cut\u0103 (receptio). Cea mai mare importan\u021b\u0103 const\u0103 \u00een universalitatea sa intern\u0103, nu \u00een caracterul s\u0103u empiric. Nu accept\u0103m opiniile p\u0103rin\u021bilor ca o supunere formal\u0103 fa\u021b\u0103 de autoritatea extern\u0103, ci mai degrab\u0103 pentru c\u0103 ele sunt dovada intern\u0103 a adev\u0103rului lor universal. Mai degrab\u0103, este dovada intern\u0103 a adev\u0103rului s\u0103u universal. \u00centregul corp al Bisericii are dreptul de a dovedi lucrurile \u0219i chiar datoria de a m\u0103rturisi valabilitatea lor. \u00cen acest spirit, Patriarhii R\u0103s\u0103riteni au scris o enciclic\u0103 din 1848 \u0219i au spus c\u0103 \u201epoporul \u00eensu\u0219i\u201d (o laos), adic\u0103 trupul Bisericii, este \u201eap\u0103r\u0103torul religiei\u201d (hyperaspistis tis thriskias). \u00cenainte de publicarea acestei publica\u021bii, Mitropolitul Philart a spus \u00een cartea sa despre \u00eenv\u0103\u021b\u0103tura lui Hristos, c\u00e2nd a r\u0103spuns la aceast\u0103 \u00eentrebare: \u201eExist\u0103 o adev\u0103rat\u0103 comoar\u0103 \u00een Sf\u00e2nta Tradi\u021bie?\u201d El a spus: \u201eDumnezeu zide\u0219te pe to\u021bi credincio\u0219ii care sunt uni\u021bi de-a lungul genera\u021biilor prin tradi\u021bia sacr\u0103 a credin\u021bei pentru a forma o singur\u0103 biseric\u0103. Aceast\u0103 Biseric\u0103 este adev\u0103rata comoar\u0103 a Sfintei Tradi\u021bii, sau st\u00e2lpul \u0219i temelia adev\u0103rului, dup\u0103 cum a spus Apostolul Pavel\u201d (1 Timotei 3:15).<\/p>\n

Convingerea Bisericii Ortodoxe c\u0103 poporul \u00een ansamblu, adic\u0103 Trupul lui Hristos, este \u201eap\u0103r\u0103torul\u201d tradi\u021biei \u0219i religiei nu diminueaz\u0103 \u00een niciun fel puterea de \u00eenv\u0103\u021b\u0103tur\u0103 dat\u0103 clerului. Aceast\u0103 putere dat\u0103 lor este o func\u021bie a umplerii cuprinz\u0103toare a bisericii. Este o for\u021b\u0103 care confirm\u0103 credin\u021ba, consolideaz\u0103 exprimarea \u0219i pronun\u021bia ei \u0219i \u00eent\u0103re\u0219te experien\u021ba Bisericii, care se p\u0103streaz\u0103 \u00een \u00eentregul trup. \u00cenv\u0103\u021b\u0103tura propov\u0103duit\u0103 de cler este gura Bisericii: \u201eNe baz\u0103m pe cuvintele credincio\u0219ilor, pentru c\u0103 Duhul lui Dumnezeu este suflat \u00een fiecare dintre ei\u201d. (37)<\/a>. Numai lor li s-a dat s\u0103 \u00eenve\u021be cu \u201eautoritate\u201d, pentru c\u0103 ei nu au primit aceast\u0103 autoritate de la mul\u021bimea credincio\u0219ilor, ci de la Marele Preot Iisus Hristos c\u00e2nd au fost puse m\u00e2inile asupra lor. Dar limitele acestei \u00eenv\u0103\u021b\u0103turi sunt cunoscute \u00een expresia \u00eentregii Biserici. Biserica este chemat\u0103 s\u0103 m\u0103rturiseasc\u0103 aceast\u0103 experien\u021b\u0103 inepuizabil\u0103, pentru c\u0103 este o viziune spiritual\u0103. Episcopul din biseric\u0103 (episcopus in ecclesia) trebuie s\u0103 fie un \u00eenv\u0103\u0163\u0103tor, pentru c\u0103 a primit autoritatea de a vorbi \u00een numele turmei. Turma a primit dreptul de a vorbi prin episcop. Episcopul trebuie s\u0103-\u0219i \u00eembr\u0103\u021bi\u0219eze biserica \u0219i s\u0103-\u0219i demonstreze experien\u021ba \u0219i credin\u021ba pentru a realiza acest lucru. El nu trebuie s\u0103 vorbeasc\u0103 din proprie ini\u021biativ\u0103, ci mai degrab\u0103 \u00een numele Bisericii \u201e\u0219i prin consensul ei\u201d (ex consensu ecclesiae). Aceast\u0103 afirma\u021bie contrazice formula Vaticanului, care spune: \u201eDin sine, nu din consensul Bisericii\u201d (exsese, non autem ex consensu ecclesiae).<\/p>\n

Episcopul nu prime\u0219te puterea de a \u00eenv\u0103\u021ba de la turma sa, ci de la Hristos prin succesiunea apostolic\u0103. Dar i-a fost dat\u0103 puterea de a depune m\u0103rturie despre experien\u021ba universal\u0103 a trupului bisericii. El ader\u0103 la ea \u0219i, prin urmare, credincio\u0219ii recurg la \u00eenv\u0103\u021b\u0103tura lui cu privire la chestiuni de credin\u021b\u0103. \u00cen ceea ce prive\u0219te datoria de ascultare, aceasta dispare atunci c\u00e2nd episcopul se abate de la regula universal\u0103 Poporul are dreptul s\u0103-l acuze, \u0219i chiar dreptul s\u0103-l depun\u0103. (38)<\/a>.<\/p>\n

Libertate \u0219i autoritate:<\/strong><\/span><\/h3>\n

\u00cen Biserica universal\u0103, dualismul dureros dispare \u0219i tensiunea dintre libertate \u0219i autoritate dispare, pentru c\u0103 \u00een Biseric\u0103 nu exist\u0103 autoritate extern\u0103. Autoritatea nu poate fi o surs\u0103 de via\u021b\u0103 spiritual\u0103, a\u0219a c\u0103 autoritatea cre\u0219tin\u0103 recurge la libertate \u0219i persuasiune \u00een loc de constr\u00e2ngere, deoarece constr\u00e2ngerea anuleaz\u0103 adev\u0103rata unitate \u00een g\u00e2ndire \u0219i inim\u0103. Dar acest lucru nu indic\u0103 faptul c\u0103 fiecare persoan\u0103 a primit libertate nelimitat\u0103 de a-\u0219i exprima opinia personal\u0103. \u201eOpiniile personale\u201d nu ar trebui \u0219i nu pot exista \u00een biseric\u0103. Fiecare membru al bisericii se confrunt\u0103 cu o dubl\u0103 problem\u0103. \u00cen primul r\u00e2nd, el trebuie s\u0103 se st\u0103p\u00e2neasc\u0103 pe sine, s\u0103-l elibereze de limitele sale psihologice \u0219i s\u0103-\u0219i ridice nivelul de con\u0219tientizare la deplin\u0103tatea m\u0103surii \u201ecuprinz\u0103toare\u201d. \u00cen al doilea r\u00e2nd, el trebuie s\u0103 \u00een\u021beleag\u0103 \u0219i s\u0103 simt\u0103 spiritual completitatea istoric\u0103 a experien\u021bei Bisericii. Hristos nu Se descoper\u0103 indivizilor izola\u021bi \u0219i nici lucrarea Lui nu se limiteaz\u0103 la a le direc\u021biona destinul personal. El nu a venit la oile \u00eempr\u0103\u0219tiate, ci la \u00eentregul neam uman. \u0218i astfel lucrarea Lui se \u00eempline\u0219te \u00een plin\u0103tatea istoriei, adic\u0103 \u00een Biseric\u0103.<\/p>\n

Toat\u0103 istoria este sacr\u0103 \u00eentr-un anumit sens, dar istoria Bisericii este \u0219i tragic\u0103. I s-a dat categorie bisericii \u0219i, prin urmare, prima ei misiune a fost s\u0103 o realizeze. Adev\u0103rul nu poate fi realizat f\u0103r\u0103 durere \u0219i lupt\u0103, pentru c\u0103 transcenderea de sine \u0219i castrarea nu este o chestiune u\u0219oar\u0103. Prima condi\u021bie \u00een eroismul cre\u0219tin este supunerea \u00eenaintea lui Dumnezeu \u0219i acceptarea revela\u021biei Sale. Dumnezeu s-a revelat \u00een biseric\u0103. Aceasta este declara\u021bia final\u0103 care nu dispare. Hristos nu ni se descoper\u0103 \u00een izolarea noastr\u0103, ci \u00een rela\u021bia \u0219i unirea noastr\u0103 universal\u0103. El se descoper\u0103 \u0219i declar\u0103 c\u0103 este noul Adam, capul bisericii \u0219i capul trupului. Prin urmare, trebuie s\u0103 intr\u0103m \u00een via\u021ba bisericeasc\u0103 cu smerenie \u0219i \u00eencredere \u0219i s\u0103 \u00eencerc\u0103m s\u0103 ne descoperim \u00een ea. Trebuie s\u0103 credem c\u0103 plin\u0103tatea lui Hristos este \u00een ei \u0219i c\u0103 fiecare dintre noi trebuie s\u0103 \u00eenfrunte dificult\u0103\u021bile \u0219i \u00eendoielile sale. Dar sper\u0103m \u0219i credem c\u0103 aceste dificult\u0103\u021bi vor fi rezolvate printr-un efort unit, eroic \u0219i o ac\u021biune \u00eendr\u0103znea\u021b\u0103. Fiecare act de familiaritate \u0219i armonie duce la atingerea plin\u0103t\u0103\u021bii cuprinz\u0103toare a Bisericii. Acest lucru ar fi pl\u0103cut \u00een ochii Domnului: \u201eC\u0103ci acolo unde doi sau trei sunt aduna\u021bi \u00een Numele Meu, Eu sunt acolo \u00een mijlocul lor\u201d (Matei 18:20).<\/p>\n

\n

(9)<\/a> Predica 3, 2 despre interpretarea Epistolei c\u0103tre Efeseni (Colec\u021bia P\u0103rin\u021bilor Greci, Min. 62, 26)<\/p>\n

(10)<\/a> Interpretarea epistolei c\u0103tre Efeseni, partea a doua, pp. 93-94. Vezi \u0219i:<\/p>\n

J. A. Robinson, St. Epistola lui Pavel c\u0103tre Efeseni, p. 44-45, I, 403<\/p>\n

(16)<\/a> \u201eOpinii \u0219i declara\u021bii ale Mitropolitului Filaret al Moscovei cu privire la Biserica Ortodox\u0103 din R\u0103s\u0103rit\u201d, Petersburg, 1886, p. 53<\/p>\n

(19)<\/a> Catehismul 18:23 (Colec\u021bia P\u0103rin\u021bilor Greci, Min. 33, 1044).<\/p>\n

(20)<\/a> Vedea<\/p>\n

Pierre Batiffol, Le Catholicisme de St. Augustin, I, Paris 1920, p212.<\/p>\n

\u201eNe amintim c\u0103 cuv\u00e2ntul \u201ecatolic\u201d a fost folosit de jum\u0103tate din marea biseric\u0103 \u00eempotriva ereticilor... iar acest cuv\u00e2nt a fost adesea creat de oameni \u0219i a ap\u0103rut \u00een Orient \u00een secolul al II-lea. Polemi\u0219tii secolului al IV-lea (tractatores) au c\u0103utat s\u0103-i g\u0103seasc\u0103 un sens etimologic \u0219tiin\u021bific \u0219i au dorit s\u0103 fie o expresie a des\u0103v\u00e2r\u0219irii absolute a credin\u021bei bisericii, fie pentru c\u0103 nu favorizeaz\u0103 chipurile oamenilor, centrelor sau culturii, sau \u00een cele din urm\u0103, mai ales pentru c\u0103 este r\u0103sp\u00e2ndit \u00een \u00eentreaga lume de la un cap\u0103t la altul. Augustin recunoa\u0219te doar acest ultim sens.\u201d Vedea:<\/p>\n

Episcopul Lightfoot, St. Ignatie, II, Londra 1889, p. 319.<\/p>\n

Istoria utiliz\u0103rii \u0219i accept\u0103rii cre\u0219tine a termenilor ekklesia catholiki \u0219i catholicos \u00een mai multe locuri merit\u0103 un studiu atent, deoarece nu g\u0103sim nicio cercetare special\u0103 pe acest subiect. \u00cen articolele ruse\u0219ti, ne putem referi la articolul valoros al profesorului M.D. Muretov din anexa la cartea sa \u201eRug\u0103ciuni evreie\u0219ti antice atribuite Sf\u00e2ntului Petru\u201d, chiar dac\u0103 nu epuizeaz\u0103 subiectul \u0219i chiar dac\u0103 nu este infailibil. Vezi \u0219i:<\/p>\n

Episcopul Lightfoot, St. Ignatie, II, Londra 1889, p. 310<\/p>\n

(24)<\/a> Sf\u00e2ntul Ioan Gur\u0103 de Aur, Predica 11, 1 \u00een interpretarea Epistolei c\u0103tre Efeseni (Colectia P\u0103rin\u021bilor Greci Min. 62, 79).<\/p>\n

(25)<\/a> Predica 33, 3 despre Comentariul la 1 Corinteni (Colec\u021bia P\u0103rin\u021bilor Greci, Min. 61, 280).<\/p>\n

(28)<\/a> Pentru citatele patristice organizate \u0219i interpretate vezi:<\/p>\n

E. Mersch, S.J., Le Corps Mystique du Christ, Etudes de Theologie Historique, T. 1-2. Louvain 1933.<\/p>\n

(29)<\/a> Episcopul Antonius Krabowisky, \u201eThe Moral Idea in the Church\u2019s Doctrine\u201d, Colec\u021bia lucr\u0103rilor sale, partea a doua, Petersburg 1911, pp. 17-18.<\/p>\n

(30)<\/a> Ibid., \u201eIdeea moral\u0103 \u00een doctrina Sfintei Treimi\u201d, p. 65.<\/p>\n

(31)<\/a> Rusia \u0219i Biserica Angliei, p. 198.<\/p>\n

(34)<\/a> Vedea:<\/p>\n

Foarte Rev. W. R. Inge, The Platonic Tradition in English Religious Thought (1926), p. 27.<\/p>\n

(35)<\/a> pentru. Mliorinsky, \u201ePrelegeri despre istoria bisericilor cre\u0219tine antice\u201d, \u201eRevista turistic\u0103 rus\u0103\u201d, 1910, nr. 6, p. 931 (\u00een limba rus\u0103).<\/p>\n

(37)<\/a> Sf\u00e2ntul Paulin, Episcop de Nole, Epistole, 23, 25 (Colec\u021bia P\u0103rin\u021bilor Latini, Min. 61, 281)<\/p>\n

(38)<\/a> Pentru o explica\u021bie suplimentar\u0103, vezi articolele mele \u201eLucrarea Duhului Sf\u00e2nt \u00een proclamare\u201d din revista \u201eOrientul cre\u0219tin\u201d 5, 13, nr. 2 (1932) \u0219i \u201eTaina Rusaliilor\u201d din revista \u201eFr\u0103\u021bia lui Sf. Alban \u015fi Sf. Serghie\u201d Nr. 23 (1934).<\/p>","protected":false},"excerpt":{"rendered":"

Biserica este lucrarea lui Hristos pe p\u0103m\u00e2nt \u0219i este o imagine a prezen\u021bei \u0219i pozi\u021biei Sale \u00een lume. C\u00e2nd Duhul Sf\u00e2nt S-a pogor\u00e2t \u00een ziua Cincizecimii asupra Bisericii, care era reprezentat\u0103 atunci de cei Doisprezece \u0219i cei aduna\u021bi cu ei, El a intrat \u00een lume pentru a locui printre noi \u0219i pentru ca lucrarea Sa s\u0103 fie mai eficient\u0103 \u00een noi dec\u00e2t \u00eenainte.<\/p>","protected":false},"author":40,"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":"603,489,721,1098,602,1155,552,906,1914,2566,1798,1185","_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":"default","adv-header-id-meta":"","stick-header-meta":"default","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"set","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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