{"id":510,"date":"2009-02-20T01:56:46","date_gmt":"2009-02-20T01:56:46","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/biblical-studies\/biblical-general-studies\/history-of-new-testament-canon\/"},"modified":"2009-02-20T01:56:46","modified_gmt":"2009-02-20T01:56:46","slug":"history-of-new-testament-canon","status":"publish","type":"post","link":"https:\/\/www.orthodoxonline.org\/theology\/ro\/biblical-studies\/biblical-general-studies\/history-of-new-testament-canon\/","title":{"rendered":"Istoria Canonului Noului Testament"},"content":{"rendered":"

introducerea<\/strong>:<\/span><\/p>\n

Cuvintele lui Hristos sunt lumin\u0103 \u0219i via\u021b\u0103, o lumin\u0103 pentru mintea noastr\u0103, care str\u0103luce\u0219te asupra noastr\u0103, care st\u0103m \u00een \u00eentuneric \u0219i \u00een umbra mor\u021bii. Este via\u021ba pentru inimile noastre obosite de sarcinile acestei lumi \u0219i \u00eenseta\u021bi de via\u021b\u0103 \u0219i iubire. Multe c\u0103r\u021bi frumoase, valoroase, bogate \u00een idei, au fost publicate \u0219i sunt publicate \u00een fiecare zi. Dar cartea vie\u021bii este una. De la El este sursa vie\u021bii nemuritoare care eman\u0103 dintr-o inim\u0103 din inima fiec\u0103rui credincios. \u201eSf\u00e2nta Biblie\u201d credincioas\u0103. Prin urmare, este imperativ ca Noul Testament \u0219i Biserica s\u0103 acorde c\u0103r\u021bii respect deplin. Exist\u0103 multe moduri de a-l onora. \u00cen biseric\u0103, ne plimb\u0103m cu cartea, o ungem, o t\u0103m\u00e2m, o s\u0103rut\u0103m \u0219i ne uit\u0103m la ea. Biblia se afl\u0103 \u00een centrul mesei \u00een templul din bisericile noastre.<\/p>\n

<\/p>\n

\u0218i toate acestea sunt cinste pentru c\u0103, \u00een opinia noastr\u0103, sunt sfinte \u0219i inspirate, dup\u0103 cuvintele apostolului Pavel: \u201eScriptura este inspirat\u0103 de Dumnezeu \u0219i este de folos pentru a \u00eenv\u0103\u021ba...\u201d (2 Timotei 3:16). ). Credem c\u0103 Biblia este sf\u00e2nt\u0103 pentru c\u0103 Duhul Sf\u00e2nt este cel care i-a inspirat pe cei care au scris-o \u0219i care, cu sf\u00e2ntul S\u0103u ungere, \u00eei va inspira \u0219i pe cei care o citesc \u0219i o interpreteaz\u0103.<\/p>\n

Sfin\u021bii p\u0103rin\u021bi au fost cei mai buni p\u0103zitori ai \u00eencrederii apostolice, \u00eentruc\u00e2t atunci c\u00e2nd c\u0103r\u021bile au devenit numeroase \u0219i diverse, ei obi\u0219nuiau s\u0103 defineasc\u0103 a\u0219a-numitele c\u0103r\u021bi canonice, care sunt c\u0103r\u021bile pe care biserica le-a acceptat pentru c\u0103 erau inspirate de Dumnezeu. Acest proces a avut stadii istorice de dezvoltare care s-au extins pe parcursul primelor patru secole de cre\u0219tinism. Cercet\u0103rile ulterioare urm\u0103resc aceste etape istorice \u00een formarea canonului c\u0103r\u021bilor Noului Testament, miz\u00e2nd pe ceea ce am putut ob\u021bine din traducerea din cartea profesorului John Krafidopoulos (Introducere \u00een Noul Testament). Atr\u0103g\u00e2nd ajutor indispensabil de la P\u0103rin\u021bii A\u0219tept\u0103rii - c\u0103r\u021bile noastre vorbitoare - pentru a putea prezenta o cercetare modest\u0103 pentru a ob\u021bine calitatea de membru \u00een \u0219colile duminicale ortodoxe.<\/p>\n

Vechiul Testament ca \u201ecarte\u201d pentru biserica primar\u0103:<\/p>\n

\u00cenainte de a vedea etapele care au trecut prin procedurile de compilare a \u201e27 de c\u0103r\u021bi\u201d ale Noului Testament \u00eentr-un singur trup \u0219i de a-l face cunoscute bisericii ca \u201ecarte sf\u00e2nt\u0103\u201d, adic\u0103 istoria canonului Noului Testament, trebuie mai \u00eent\u00e2i s\u0103 r\u0103spund\u0103 la urm\u0103toarea \u00eentrebare: Care carte a fost biserica primar\u0103?<\/p>\n

\u00cen c\u0103r\u021bile Noului Testament, \u00eent\u00e2lnim de obicei frazele: \u201eScripturile, spune Scriptura, care este scris\u0103, dup\u0103 Scripturi... etc a Bisericii primare, care este Vechiul Testament, numit\u0103 \u0219i \u201eLegea \u0219i Profe\u021bii\u201d. Hristos \u00ee\u0219i arat\u0103 viziunea asupra Vechiului Testament ca o viziune \u0219i o pre-planificare a \u00eentregii sale vie\u021bi, lucr\u0103ri, mor\u021bi \u0219i \u00eenvieri \u0219i, bine\u00een\u021beles, el \u00ee\u0219i rezum\u0103 mesajul cu privire la Vechiul Testament cu declara\u021bia sa din Predica de pe Munte: \u201eF\u0103 s\u0103 nu crede\u0163i c\u0103 am venit s\u0103 desfiin\u0163ez Legea sau Proorocii, nu am venit s\u0103 desfiin\u0163ez, ci s\u0103 \u00eemplinesc\u201d (Matei 5:17). Apostolii dup\u0103 aceea \u0219i-au \u00eentemeiat predicarea pe Vechiul Testament, declar\u00e2nd \u00een toate direc\u021biile credin\u021ba c\u0103 \u00een persoana lui Isus Hristos s-au \u00eemplinit toate profe\u021biile La fel, p\u0103rin\u021bii \u0219i imni\u015ftii bisericii au interpretat Vechiul Testament cu concepte hristologice.<\/p>\n

\u00cenceputurile Noului Testament ca \u201ecarte\u201d:<\/span><\/strong><\/p>\n

A\u0219a cum Cuv\u00e2ntul Domnului a luat form\u0103 scris\u0103 \u00een cele patru Evanghelii, el a fost, de asemenea, rostit oral \u00een paralel ca o \u201etradi\u021bie\u201d, iar acest cuv\u00e2nt a luat o pozi\u021bie de certitudine \u0219i valabilitate \u00een primul r\u00e2nd \u00een con\u0219tiin\u021ba cre\u0219tinilor.<\/p>\n

Apostolul Pavel sus\u021bine \u00eentotdeauna afirma\u021biile sale din scrisorile sale cu adev\u0103rul \u0219i puterea cuvintelor Domnului: \u201eC\u0103ci v\u0103 spunem aceste lucruri prin Cuv\u00e2ntul Domnului\u201d (Tesaloniceni 4:15), \u201eV\u0103 poruncesc nu Eu, ci Domnul\u201d (Coloseni 7:10), \u201eAceasta este porunca Domnului, ca cei ce vestesc Evanghelia s\u0103 tr\u0103iasc\u0103 Evanghelia\u201d (Coloseni 9:14), \u201eC\u0103ci am primit de la Domnul ceea ce v-am dat\u201d (1 Corinteni 11:23), \u201e\u00cen tot ceea ce v-am ar\u0103tat c\u0103 astfel s\u0103 lucra\u021bi \u0219i s\u0103 lucra\u021bi mai degrab\u0103 dec\u00e2t pe cei slabi, amintindu-v\u0103 de cuvintele Domnului Isus\u201d (Faptele Apostolilor 20:35).<\/p>\n

Dup\u0103 exemplul apostolilor, p\u0103rin\u021bii apostolici considerau Vechiul Testament \u0219i zicerile Domnului ca adev\u0103ruri pe care le posedau numai. Din aceste lucruri se deduce c\u0103 la \u00eenceput tradi\u021bia vie a Bisericii a jucat un rol primordial \u00een r\u0103sp\u00e2ndirea adev\u0103rului cre\u0219tin.<\/p>\n

Papias, episcopul Ierapolisului Frigiei, la \u00eenceputul secolului al II-lea, de\u0219i cuno\u0219tea Evangheliile scrise, s-a bazat mai mult pe tradi\u021bia vie dec\u00e2t pe ele, iar acest lucru \u00eel deducem din pasajul urm\u0103tor, care ne ofer\u0103 detalii precise: \u201eDar eu de asemenea, nu ezita s\u0103-\u021bi pun \u00een fa\u021ba interpretarea mea.\u201d Tot ce am \u00eenv\u0103\u021bat cu grij\u0103 de la \u0219eici (1)<\/a> \u0218i tot ce \u00eemi amintesc cu aten\u021bie, asigur\u00e2ndu-i autenticitatea\u2026\u2026. Pentru c\u0103 nu cred c\u0103 ceea ce primesc din c\u0103r\u021bi \u00eemi este la fel de util ca ceea ce \u00eemi vine de la o voce vie, de la o voce vie permanent\u0103.\u201d (2)<\/a>.<\/p>\n

C\u0103r\u021bile care alc\u0103tuiau Noul Testament erau partea scris\u0103 a adev\u0103rului cre\u0219tin rostit oral, dar nici m\u0103car aceste c\u0103r\u021bi nu erau cunoscute \u00een acea epoc\u0103 ca Sf\u00e2nta Scriptur\u0103, dar erau acceptate \u00een con\u0219tiin\u021ba cre\u0219tinilor, datorit\u0103 sursei lor apostolice \u0219i a lor. armonie cu adev\u0103rul pe care Biserica l-a avut ca tradi\u021bie vie \u201ede la \u00eenceput, martori oculari \u0219i slujitori\u201d (Luca 1:2).<\/p>\n

Primele grupuri de c\u0103r\u021bi ale Noului Testament:<\/strong><\/span><\/p>\n

Dup\u0103 tot ceea ce s-a men\u021bionat anterior despre cita\u021biile P\u0103rin\u021bilor Apostoli ale Domnului, se pune \u00eentrebarea dac\u0103 este posibil s\u0103 avem culegeri scrise mai specifice ale c\u0103r\u021bilor Noului Testament \u00een cadrul Bisericii, dac\u0103 r\u0103spunsul este pozitiv. cand au devenit aceste prime colectii?<\/p>\n

Avem m\u0103rturii clare ale unei prime culegeri \u00een anul 140 d.Hr. de c\u0103tre Marcio N. Ateul la Roma.<\/p>\n

Acesta este fiul unui episcop din SINWPH TOU POUNTOU care s-a refugiat la Roma \u0219i \u0219i-a fondat propria biseric\u0103 \u0219i a scris un canon format din Evanghelie \u0219i Epistol\u0103. Acest canon con\u021bine Evanghelia dup\u0103 Luca (care a fost un participant \u0219i \u00eenso\u021bitor al lui Apostolul Pavel \u0219i deci avea \u00eenv\u0103\u021b\u0103turi pauline) \u0219i zece scrisori ale lui Pavel \u00een ordine:<\/p>\n

(Gal, 1+2 Cor, Rom, 1+2 Tesaloniceni, Laodiceeni - a\u0219a a numit el Efesul -, Co, Fil, Vi) Din Evanghelia dup\u0103 Luca, Marcion a t\u0103iat ceea ce nu era \u00een concordan\u021b\u0103 cu \u00eenv\u0103\u021b\u0103turile sale.<\/p>\n

Dar a fost Marcion primul care a contribuit la ideea de a aduna c\u0103r\u021bile Noului Testament \u00eentr-un singur trup? Exist\u0103 indicii specifice care indic\u0103 ideea c\u0103 o colec\u021bie de epistole ale apostolului Pavel a avut loc \u00eenaintea lui Marcion, care sunt urm\u0103toarele:<\/p>\n

- A doua epistol\u0103 universal\u0103 a lui Petru - pentru a pleca de la textele Noului Testament \u00eense\u0219i - \u00een m\u0103sura \u00een care scrie despre Apostolul Pavel, \u201eprecum ne-a scris \u0219i iubitul nostru frate Pavel dup\u0103 cuv\u00e2ntul care i-a fost dat, ca \u00een toate scrisorile. , vorbind despre aceste lucruri\u201d (2 Petru 3:15-16). Putem presupune c\u0103 cititorii cre\u0219tini ar fi cunoscut aceste scrisori grupate \u00een acest fel.<\/p>\n

- La fel, Ignatie din Antiohia (3)<\/a> La \u00eenceputul secolului al II-lea, el men\u021bioneaz\u0103 \u00een mod constant sintagma \u201eaceast\u0103 chestiune de la Pavel\u201d. 1-1\u201d, romanilor \u201e5:1\u201d, \u201e9:1\u201d, \u201ePoporului din Izmir\u201d \u201e1:1\u201d, \u201ePoporului Magneziei\u201d \u201e1:1\u201d... etc. ).<\/p>\n

-La fel \u0219i Policarp (4)<\/a> Episcopul Smirnei, \u00een scrisoarea sa c\u0103tre Filipeni, citeaz\u0103 cunoa\u0219terea scrisorilor lui Pavel, dar, dup\u0103 modul \u00een care le exprim\u0103, se poate presupune c\u0103 chiar \u0219i Filipenii le-au cunoscut, vezi (1:3), (3:3) , (4:1), (5:3), (6:2), (12:1) \u0219i \u00eei descrie pe Efeseni ca parte a Bibliei (4:26).<\/p>\n

\u2013 Justinus (5)<\/a> El nu \u00eel men\u021bioneaz\u0103 clar pe Pavel nic\u0103ieri, dar din expresiile sale reiese c\u0103 el cunoa\u0219te scrisorile lui Pavel (Rom. 1 Corinteni, Gal, Efes. 2 Tesaloniceni, Titeni, Evr.).<\/p>\n

Pe baza dovezilor anterioare, putem spune c\u0103 o colec\u021bie de scrisori ale Sf\u00e2ntului Pavel a fost g\u0103sit\u0103 \u00eentr-un singur corp la sf\u00e2r\u0219itul secolului I \u0219i \u00eenceputul secolului al II-lea \u0219i ar putea fi locul unde au fost adunate scrisorile. Corint (6)<\/a> Sau Efeseni (7)<\/a>.<\/p>\n

Se poate spune acela\u0219i lucru despre cele patru Evanghelii?<\/p>\n

- \u00cenainte de mijlocul secolului al II-lea, Evangheliile nu erau recunoscute ca carte sf\u00e2nt\u0103. \u00cen textele P\u0103rin\u021bilor Apostolici, observ\u0103m foarte pu\u021bine dintre cuvintele Domnului prezentate ca c\u0103r\u021bi sfinte.<\/p>\n

Desigur, g\u0103sim \u00een el cuv\u00e2ntul (Evanghelia lui Euaggelio) la singular, dar acest termen nu se refer\u0103 la cartea sau c\u0103r\u021bile pe care le con\u021bine, ci se refer\u0103 mai degrab\u0103 la predicarea bisericii despre Hristos.<\/p>\n

La mijlocul secolului al II-lea, Iustin men\u021bioneaz\u0103 cuv\u00e2ntul (Evanghelia lui Euaggelio) la plural, pe care el \u00eel descrie drept \u201ememorii ale apostolilor\u201d, ne spune c\u0103 au fost citite \u00een adun\u0103rile de \u00eenchinare cre\u0219tin\u0103 \u00eempreun\u0103 cu scrierile profe\u021bilor \u201eApostolii au creat memorii numite Evanghelii\u201d.<\/p>\n

- A\u0219adar, \u00een a doua jum\u0103tate a secolului al II-lea, se poate vorbi despre o colec\u021bie care con\u021bine cele patru Evanghelii, a\u0219a cum va deveni clar mai jos datorit\u0103 informa\u021biilor pe care le-am primit de la Irineu. (8)<\/a> \u0218i de la al\u021bi scriitori evanghelici la sf\u00e2r\u0219itul secolului al II-lea. Deci \u00eentrebarea este: C\u00e2nd au fost confirmate Evangheliile, Epistolele \u0219i restul c\u0103r\u021bilor Noului Testament ca c\u0103r\u021bi sau ca carte a Noului Testament?\u2026\u2026\u2026 Urm\u0103toarea sec\u021biune va fi suficient\u0103 pentru a oferi elementele necesare pentru a r\u0103spunde aceast\u0103 \u00eentrebare.<\/p>\n

Sf\u00e2r\u0219itul secolului al II-lea, o sta\u021bie important\u0103 \u00een istoria dreptului:<\/strong><\/span><\/p>\n

Perioada de la mijlocul \u0219i sf\u00e2r\u0219itul secolului al II-lea a fost decisiv\u0103, a\u0219a cum men\u021bioneaz\u0103 Efes (9)<\/a> Expresia \u201ecuv\u00e2ntul Evangheliei Noului Testament\u201d (10)<\/a> Citat din gura unuia dintre r\u0103zboinicii ereziei montaniste (11)<\/a>Este posibil ca aceast\u0103 expresie s\u0103 se \u00eentoarc\u0103 la Policrate, Episcopul Efesului. Astfel, cea mai veche utilizare a termenului \u201eNoul Testament\u201d ca expresie pentru c\u0103r\u021bile Noului Testament dateaz\u0103 din anul 192 d.Hr., dar la dou\u0103zeci sau treizeci. cu ani mai devreme, Meliton, episcopul de Sartheon, vorbe\u0219te despre \u201ec\u0103r\u021bile antice\u201d sau \u201ec\u0103r\u021bile Vechiului Testament\u201d. (12)<\/a> Deosebindu-l de c\u0103r\u021bile Noului Testament, nu folose\u0219te termenul de Nou Testament, care va predomina definitiv \u00een secolul al treilea \u0219i mai departe.<\/p>\n

La sf\u00e2r\u0219itul secolului al II-lea, Irineu, episcop de Loghonno (azi Lyon), folose\u0219te c\u0103r\u021bile Noului Testament \u00een lupta sa \u00eempotriva gnosticilor. (13)<\/a> Mai mult dec\u00e2t orice alt scriitor bisericesc dinaintea lui, \u00een cartea sa (Monitoring and Changing False Knowledge) a folosit aproximativ 1075 de versete din toate c\u0103r\u021bile Noului Testament, cu excep\u021bia (Fil., 2 Pet., 3 Ioan, Iuda) \u0219i clarific\u0103 autoritatea Evangheliilor cu patru cifre \u0219i explic\u0103 semnifica\u021bia celor patru simboluri pentru cei patru Evangheli\u0219ti, pentru a eviden\u021bia prezen\u021ba a patru Evanghelii (9-8, 11), precum \u0219i \u00een plus fa\u021b\u0103 de c\u0103r\u021bile Noului Testament. (Evangheliile, Faptele Apostolilor, Epistolele lui Pavel, Apocalipsa \u0219i Epistolele universale (1 Petru, 1 + 2 Ioan), el le adaug\u0103 \u201eP\u0103storul lui Herma\u201d din carte.<\/p>\n

\u00cen aceea\u0219i epoc\u0103 sunt aminti\u021bi Clement \u0219i Sf\u00e2ntul Alexandriei (14)<\/a> Cartea este dup\u0103 cum urmeaz\u0103: cele patru Evanghelii, care se deosebesc clar de apocrife (15)<\/a>El accept\u0103, de asemenea, cele patru Epistole c\u0103tre Pavel, \u00eempreun\u0103 cu Epistola c\u0103tre Evrei, Faptele Apostolilor, Epistolele Catolice (Evr., 1 + 2 Ioan, Yeh) \u0219i Apocalipsa (93, 13).<\/p>\n

Legea lui Muratori:<\/strong><\/span><\/p>\n

\u00cen anul 1740, un c\u0103lug\u0103r numit Muratori a g\u0103sit un text important cu privire la starea legii \u00een secolul al II-lea. Acesta este format din fragmente dintr-un manuscris la Biblioteca Ambrosiani din Milano textul dateaz\u0103 din aproximativ anul 200 d.Hr. Cel mai probabil a fost scris \u00een Biserica Romei. Acest text exprim\u0103 ideile unei biserici ca un \u00eentreg, nu ideile unei persoane individuale. Acest canon men\u021bioneaz\u0103 23 de c\u0103r\u021bi ale Noului Testament cu informa\u021bii scurte (intr\u0103ri). Latin\u0103 sa este greu de \u00een\u021beles, ceea ce ne face s\u0103 presupunem c\u0103 este prost tradus\u0103 din greaca original\u0103.<\/p>\n

C\u0103r\u021bile stipulate \u0219i enumerate \u00een Codul Muratori sunt: cele 4 Evanghelii, dintre care se men\u021bioneaz\u0103 c\u0103 Evanghelia a patra a venit de la ucenicul lui Hristos Ioan, Faptele Apostolilor care au venit de la Evanghelistul Luca, cele treisprezece scrisori ale lui Pavel cu introducerea. la Prima Epistol\u0103 c\u0103tre Corinteni (1 + 2 Corinteni, Efes. Col, Gal, 1 + 2 Tesaloniceni, Rom, Fil, Ti, 1 + 2 Ti), remarc\u00e2nd c\u0103 la fel cum a scris Ioan celor \u0219apte biserici (Apoc. 2- 3), tot a\u0219a a scris Pavel lui Corint, Efeseni, Filipeni, Coloseni, Galateni, Tesaloniceni \u0219i Romani, de asemenea lui Filimon \u0219i Timotei \u0219i cele 3 Epistole Eclesiastice (1 + 2 Ioan, Iuda), Apocalipsa lui Ioan \u0219i Apocalipsa lui Petru, iar al doilea este indicat pentru c\u0103 mul\u021bi nu voiau s\u0103 fie citit \u00een biseric\u0103. Epistola c\u0103tre Evrei este absent\u0103 \u0219i p\u00e2n\u0103 la sf\u00e2r\u0219itul secolului al IV-lea nu a fost inclus\u0103 printre c\u0103r\u021bile canonice din Occident. Absen\u021ba primei Epistole a lui Petru din canon este, de asemenea, neexplicat\u0103, de\u0219i a fost considerat\u0103 canonic\u0103 de Irineu, Tertulian. (16)<\/a>, Clement al Alexandriei \u0219i Hippolit.<\/p>\n

Putem spune pe scurt c\u0103 la sf\u00e2r\u0219itul secolului al II-lea, majoritatea celor 27 de c\u0103r\u021bi ale Noului Testament au devenit considerate canonice, adic\u0103 cele patru Evanghelii, Faptele Apostolilor \u0219i cele 13 Epistole ale Apostolului Pavel (cu excep\u021bia Epistolei c\u0103tre Evrei de anumi\u021bi scriitori). Dintre epistolele care sunt \u00een mod clar cuprinz\u0103toare, doar Prima Epistol\u0103 a lui Petru \u0219i Epistola \u00eent\u00e2i Ioan \u0219i \u00een cele din urm\u0103 Apocalipsa lui Ioan.<\/p>\n

Discu\u021bii despre c\u0103r\u021bi specifice de drept \u00een timpul secolului al treilea:<\/strong><\/span><\/p>\n

\u00cen secolul al III-lea nu au existat discu\u021bii despre canonicitatea celor Patru Evanghelii, a Faptelor, a celor 13 Epistole ale Sf\u00e2ntului Pavel \u0219i a Marilor Epistole, adic\u0103 a c\u0103r\u021bilor care fuseser\u0103 impuse ca c\u0103r\u021bi sacre de la sf\u00e2r\u0219itul secolului precedent. .<\/p>\n

Cu toate acestea, diferen\u021be \u00eentre aranjamentele bisericilor locale sunt observate \u00een epistolele catolice minore (2 Pet, 3 + 2 Ioan, Iuda), precum \u0219i \u00een Epistola c\u0103tre Evrei (respins\u0103 \u00een principal \u00een Occident) \u0219i Apocalipsa (respins\u0103 \u00een principal). \u00cen est).<\/p>\n

Starea dreptului la \u00eenceputul secolului al treilea are un ecou \u00een lucr\u0103rile lui Origen (17)<\/a> De mare importan\u021b\u0103 este \u0219i m\u0103rturia lui, deoarece acest mare scriitor bisericesc obi\u0219nuia s\u0103 c\u0103l\u0103toreasc\u0103 \u00een multe biserici (Grecia, Asia Mic\u0103, Roma, Egipt, Palestina) \u0219i cuno\u0219tea p\u0103rerile diferitelor biserici cu privire la c\u0103r\u021bile Noului Testament. Astfel, potrivit lui Origen, factorul esen\u021bial pentru recunoa\u0219terea canonicit\u0103\u021bii unei c\u0103r\u021bi este nu numai izvorul apostolic, ci \u0219i \u00een principal acordul important al Bisericii, care, fiind c\u0103l\u0103uzit\u0103 de Duhul Sf\u00e2nt, este capabil\u0103 s\u0103 disting\u0103 c\u0103r\u021bile inspirate. \u0219i c\u0103r\u021bi neinspirate, iar Origen folose\u0219te expresia \u201eNoul Testament a c\u0103rei utilizare fusese dovedit\u0103 \u0219i \u0219i-a aranjat c\u0103r\u021bile \u00een dou\u0103 grupuri: c\u0103r\u021bile \u201erecunoscute\u201d sau \u201eneobiec\u021bionale\u201d \u0219i c\u0103r\u021bile \u201e\u00eendoielnice\u201d. (18)<\/a>.<\/p>\n

\u00cen prima categorie: cele patru Evanghelii, cele 13 Epistole ale Sf\u00e2ntului Pavel \u0219i Epistola c\u0103tre Evrei (care are \u00eendoieli de la anumite biserici, doar \u00een ceea ce prive\u0219te atribuirea ei c\u0103tre Apostolul Pavel), Faptele Apostolilor, Prima Epistol\u0103 a lui Petru, Prima Epistola lui Ioan \u0219i viziunea.<\/p>\n

\u00cen a doua categorie: care se nume\u0219te (\u00eendoielnic) pentru c\u0103 bisericile nu s-au pus de acord \u00een unanimitate asupra ei, care este Epistola a II-a a lui Petru, Epistola a doua \u0219i a treia a lui Ioan, Epistola lui Iacov \u0219i Epistola lui Iuda.<\/p>\n

Origen folose\u0219te \u0219i alte c\u00e2teva scrieri de mai multe ori ca \u0219i cum ar fi foarte originale, dar nu le consider\u0103 canonice sau inspirate. Aceste lucr\u0103ri sunt: P\u0103storul lui Herma, Prima epistol\u0103 a lui Clement, Faptele lui Pavel, Epistola lui Barnaba, \u00cenv\u0103\u021b\u0103tura apostolilor.<\/p>\n

\u00cen cele din urm\u0103, unele dintre ele sunt considerate false, care sunt Evangheliile eretice, cum ar fi Evanghelia lui Toma, Vasilidis, Matia \u0219i cei Doisprezece, care dup\u0103 egipteni.<\/p>\n

La mijlocul secolului al III-lea, Dionisie, elev al lui Origen, care a fost responsabil de \u0218coala de \u00cenv\u0103\u021b\u0103m\u00e2nt din Alexandria \u0219i mai t\u00e2rziu episcop al Alexandriei, \u00een lupta sa \u00eempotriva episcopului Arsenie Nepota, proprietarul Ereziei Mileniului. (19)<\/a> Cel care a citat Cartea Vederii a sus\u021binut, cu dovezi lingvistice, c\u0103 aceast\u0103 carte (adic\u0103 Viziunea) nu a fost scris\u0103 de discipolul lui Hristos Ioan, deoarece difer\u0103 de stilul lucr\u0103rilor sale (Evanghelia \u0219i Epistolele), ci mai degrab\u0103 a fost scris de un alt scriitor inspirat al bisericii, care se numea \u0219i Ioan.<\/p>\n

Cu toate acestea, aceste idei ale sale nu ne determin\u0103 s\u0103 respingem legalitatea acestei c\u0103r\u021bi, \u00een timp ce al\u021bi elevi ai lui Origen \u0219i, de asemenea, \u0218coala din Antiohia, care a fost fondat\u0103 de Lucian. (20)<\/a> Ei nu accept\u0103 Apocalipsa ca pe o carte a canonului Noului Testament.<\/p>\n

 \u00cen general, Orientul a fost considerat a fi foarte conservator \u00een ceea ce prive\u0219te Cartea Apocalipsei. Ceea ce se reflect\u0103 \u00een realitatea liturgic\u0103 este c\u0103 Biserica nu a precizat lecturi din aceast\u0103 carte \u00een liturghie. \u00cen plus, aproximativ 2\/3 din manuscrisele Noului Testament nu con\u021bin aceast\u0103 carte.<\/p>\n

Formularea final\u0103 a legii \u00een secolul al IV-lea:<\/strong><\/span><\/p>\n

- Efesul a venit \u00een jurul anului 325 d.Hr., la aproximativ un secol dup\u0103 Origen, \u00een istoria sa bisericeasc\u0103, disting\u00e2nd urm\u0103toarele grupuri de c\u0103r\u021bi. (21)<\/a> :<\/p>\n

 - C\u0103r\u021bile recunoscute: Men\u021bioneaz\u0103 succesiv cele patru sfinte Evanghelii, Faptele Apostolilor, Epistolele Sf\u00e2ntului Pavel (f\u0103r\u0103 a distinge Epistola c\u0103tre Evrei), Epistola \u00eent\u00e2i a lui Ioan, Epistola \u00eent\u00e2i a lui Petru, \u0219i mai clasific\u0103 viziunea cu ei. Dar el subliniaz\u0103 opinii opuse.<\/p>\n

B - C\u0103r\u021bi nerecunoscute: Epistole cunoscute de mul\u021bi, Iacov, Iuda, 2 Petru, 2 Ioan \u0219i 3.<\/p>\n

C - C\u0103r\u021bi necanonice: Faptele lui Pavel, P\u0103storul lui Herma, Apocalipsa lui Petru, Epistola lui Barnaba, \u00cenv\u0103\u021b\u0103tura celor Doisprezece, Evanghelia Evreilor, Apocalipsa lui Ioan.<\/p>\n

D - C\u0103r\u021bi eretice: Evanghelia lui Petru, Evanghelia lui Toma, Evanghelia lui Metas \u0219i altele, Faptele lui Andrei \u0219i Ioan \u0219i a altor apostoli.<\/p>\n

\u2013 Al treizeci \u0219i nou\u0103lea mesaj festiv al Sf\u00e2ntului Atanasie (22)<\/a> Anul 367 d.Hr. a fost considerat ultima oprire \u00een dezvoltarea \u201eformarii canonului\u201d, \u00een care cele dou\u0103zeci \u0219i \u0219apte de c\u0103r\u021bi ale Noului Testament au fost men\u021bionate ca c\u0103r\u021bi canonice \u00een urm\u0103toarea ordine: cele patru Evanghelii, Fapte, cele \u0219apte. scrisorile catolice (Iacov, 1 \u0219i 2 Petru, 1 \u0219i 2 Ioan \u0219i 3 Iuda), cele Paisprezece ale Sf\u00e2ntului Pavel (pentru Epistola c\u0103tre Evrei, a fost plasat\u0103 dup\u0103 Epistola a doua a Tesalonicenii \u0219i \u00eenaintea Epistolelor Pastorale. \u0219i Epistola lui Filemon), \u0219i \u00een cele din urm\u0103 Apocalipsa.<\/p>\n

Se observ\u0103 c\u0103 Sf\u00e2ntul Atanasie cel Mare a fost primul care a folosit termenul \u201ecanon\u201d \u00een declararea colec\u021biei de c\u0103r\u021bi ale Bibliei. Cuv\u00e2ntul \u201elege\u201d \u00een trecut \u00eenseamn\u0103 o rigl\u0103 sau un nivel de arhitectur\u0103, iar la figurat \u00eenseamn\u0103 standardul dup\u0103 care compar\u0103m alte lucruri \u00cen plus, \u00eenseamn\u0103 o list\u0103 sau o list\u0103, iar \u00een acest sens este folosit \u00een matematic\u0103 , astronomie \u0219i istorie.
C\u0103r\u021bile men\u021bionate \u00een lege se numesc c\u0103r\u021bi juridice, \u00een timp ce cartea \u201ePastorul\u201d de Hermas este descris\u0103 ca fiind una dintre c\u0103r\u021bile \u201ecare nu apar\u021bin legii\u201d. Astfel, c\u0103r\u021bile care apar\u021bin canonului c\u0103r\u021bii sunt numite \u201ecanonice\u201d, \u00een timp ce alte c\u0103r\u021bi sunt numite \u201enon-canonice\u201d sau \u201ealterate\u201d.<\/p>\n

Legea Noului Testament \u0219i Biserica:<\/strong><\/span><\/p>\n

\u00centrebarea este acum, cum a fost \u00eendreptat\u0103 biserica s\u0103 alc\u0103tuiasc\u0103 c\u0103r\u021bile care con\u021bin adev\u0103rurile m\u00e2ntuitoare, adic\u0103 structura legii, unii cercet\u0103tori, a\u0219a cum am observat mai \u00eenainte, r\u0103spund, sus\u021bin\u00e2nd c\u0103 ereticul Marcion \u00een structura legii sale? , care a fost compus din Evanghelia dup\u0103 Luca \u0219i, de asemenea, fragmente din zece scrisori ale lui Pavel, c\u0103 el a ajutat biserica s\u0103 colecteze c\u0103r\u021bile ei inspirate, dar am v\u0103zut c\u0103 Marcion nu a fost primul care a realizat ideea canonului. \u00cenainte de el, au fost g\u0103site indicii din Noul Testament \u0219i de la scriitorii biserice\u0219ti la \u00eenceputul secolului al II-lea, pentru prima colec\u021bie de c\u0103r\u021bi ale lui Pavel .<\/p>\n

Al doilea factor care trebuie luat \u00een considerare este popularitatea lucr\u0103rilor apocrife \u00een timpul secolului al II-lea. Cre\u0219tinii se fereau de \u00eenv\u0103\u021b\u0103turile eretice care erau con\u021binute \u00een unele lucr\u0103ri apocrife sau de informa\u021biile lor imaginare neconsiderate, iar aceasta a fost principala preocupare a lui. Biserica.<\/p>\n

Prin urmare, pe de o parte, Biserica a trebuit s\u0103 se confrunte cu Marcion, care a redus c\u0103r\u021bile principale la o Evanghelie \u0219i zece scrisori, iar pe de alt\u0103 parte, a trebuit s\u0103 se confrunte cu diferite erezii \u0219i mi\u0219c\u0103ri gnostice care creau multe texte de scrieri false. . \u0218i-a extins canonul \u00eempotriva lui Marcion eviden\u021biind cele patru Evanghelii \u0219i scrisorile lui Pavel cu restul scrisorilor Noului Testament, pe l\u00e2ng\u0103 viziune, iar \u00eempotriva gnosticilor \u0219i-a limitat textele apostolice inspirate de Dumnezeu \u0219i pe cele originale care constituie finalul. canonul Noului Testament.<\/p>\n

Prin urmare, ceea ce trebuie subliniat este c\u0103 Biserica a existat \u00eenaintea legii \u0219i a fost c\u0103l\u0103uzit\u0103 de Duhul Sf\u00e2nt, disting\u00e2nd c\u0103r\u021bile inspirate de cele neinspirate. Este posibil ca Marcion \u0219i c\u0103r\u021bile apocrife ale gnosticilor s\u0103 fi influen\u021bat formarea legii. dar, de asemenea, \u0219i fundamental, biserica a vrut s\u0103 Ea pune bazele principiilor ei istorice de credin\u021b\u0103 \u00een persoana lui Isus Hristos pentru via\u021ba ei liturgic\u0103 \u0219i evanghelistic\u0103.<\/p>\n

\u00cen definirea rela\u021biei dintre Biblie \u0219i Biseric\u0103, se observ\u0103 c\u0103 nu ar fi corect s\u0103 subliniem prea mult suveranitatea unuia \u00een detrimentul celuilalt. Desigur, biserica f\u0103r\u0103 carte este ca un vehicul f\u0103r\u0103 ro\u021bi. La fel, Biblia f\u0103r\u0103 biseric\u0103 este lipsit\u0103 de eficien\u021b\u0103 \u0219i f\u0103r\u0103 interpretare. . F\u0103r\u0103 darul interpretativ al Duhului Sf\u00e2nt, care \u201econstituie o chestiune stabilit\u0103 \u00een biseric\u0103\u201d, Biblia r\u0103m\u00e2ne \u201epecetluit\u0103 cu \u0219apte pece\u021bi\u201d (Apocalipsa 1:5).<\/p>\n<\/p>\n

\"Istoria<\/p>\n

Traducere: Amer Khamis<\/p>\n<\/p>\n

\n

(1)<\/a> A\u0219a au fost numi\u021bi P\u0103rin\u021bii Bisericii \u00een vremurile anterioare<\/p>\n

(2)<\/a> Efesul Cezareei, Istoria Bisericii, (339: 3-4).<\/p>\n

(3)<\/a> Origine antiohian\u0103, cultur\u0103 greac\u0103 S-a n\u0103scut p\u0103g\u00e2n \u00een jurul anului 35 d.Hr. A primit coroana martiriului la Roma \u00eentre anii 107 \u0219i 117 d.Hr.<\/p>\n

(4)<\/a> A fost ucenic al Apostolului Ioan Evanghelistul.<\/p>\n

(5)<\/a> Filosof, martirizat la mijlocul secolului al II-lea (150 d.Hr.).<\/p>\n

(6)<\/a> \u00cen prezent, sudul Greciei.<\/p>\n

(7)<\/a> \u00cen prezent, vestul Turciei.<\/p>\n

(8)<\/a> Este episcopul Lyonului. A fost discipolul martirului Policarp, episcopul de Izmir \u0219i contemporan cu martirul Iosif.<\/p>\n

(9)<\/a> Unul dintre cei mai vechi istorici din istoria Bisericii A tr\u0103it \u00eentre anii 264 \u0219i 340 d.Hr. S-a ab\u0103tut de la credin\u021ba dreapt\u0103 pentru c\u0103 a fost influen\u021bat de arianism.<\/p>\n

(10)<\/a> Efesul Cezareei, Istoria Bisericii, (5:16:3)<\/p>\n

(11)<\/a> A fost \u00eentemeiat\u0103 de Montanius \u00een Frigia, iar acesta a predat \u00eenv\u0103\u021b\u0103turi ciudate pentru c\u0103 credea c\u0103 via\u021ba spiritual\u0103 \u0219i moral\u0103 a membrilor bisericii s-a deteriorat, a\u0219a c\u0103 a vrut s\u0103 o readuc\u0103 \u00een epoca apostolic\u0103.<\/p>\n

(12)<\/a> Efesul Cezareei, Istoria Bisericii, (4:26:14).<\/p>\n

(13)<\/a> Ei sunt adep\u021bi ai ereziei gnostice \u0219i cred \u00een capacitatea de a \u00een\u021belege adev\u0103rurile vie\u021bii cre\u0219tine \u0219i secretele ei prin ra\u021biune. A \u00eenceput \u00eenainte de cre\u0219tinism \u0219i a continuat dup\u0103 ce adep\u021bii s\u0103i au creat un amestec ciudat \u0219i periculos, care este departe de adev\u0103rata \u00eenv\u0103\u021b\u0103tur\u0103. a cre\u015ftinismului Spune.<\/p>\n

(14)<\/a> Este de origine greac\u0103 A predat la \u0218coala Teologic\u0103 din Alexandria A p\u0103r\u0103sit-o \u00een 202 d.Hr. din cauza persecu\u021biei, iar Biserica l-a considerat unul dintre p\u0103rin\u021bii s\u0103i, chiar dac\u0103 nu l-a ridicat la rangul de sf\u00e2nt.<\/p>\n

(15)<\/a> Este numit \u0219i \u201eapocrif\u201d \u0219i sunt scrierile cre\u0219tine care nu au fost acceptate de Biseric\u0103 ca parte a c\u0103r\u021bilor canonice ale Noului Testament.<\/p>\n

(16)<\/a> S-a n\u0103scut dintr-o familie p\u0103g\u00e2n\u0103, \u00eentre anii 106 \u0219i 155 d.Hr. \u00een ora\u0219ul Cartagina S-a convertit la cre\u0219tinism \u0219i a atacat p\u0103g\u00e2nismul, evreii \u0219i ereticii Acest extremism \u00een pozi\u021biile sale l-a f\u0103cut ner\u0103bd\u0103tor \u0219i foarte exagerat \u00een pozi\u021biile sale multe contradic\u021bii \u00een ideile sale.<\/p>\n

(17)<\/a> Este un c\u0103rturar cre\u0219tin din Alexandria Acolo \u0219i-a \u00eentemeiat \u0219coala, dar Biserica Ortodox\u0103 are rezerve \u00een privin\u021ba lui, \u00eentruc\u00e2t nu \u00eel consider\u0103 unul dintre p\u0103rin\u021bii s\u0103i, ci mai degrab\u0103 unul din categoria scriitorilor biserice\u0219ti (185-250 d.Hr.).<\/p>\n

(18)<\/a> Efesul Cezareei, Istoria Bisericii, (6, 25).<\/p>\n

(19)<\/a> O erezie care a ap\u0103rut la \u00eenceputurile cre\u0219tinismului. Urma\u0219ii ei cred c\u0103 Hristos va veni \u00een cur\u00e2nd pentru a \u00eentemeia o \u00eemp\u0103r\u0103\u021bie p\u0103m\u00e2nteasc\u0103 \u00een care va domni \u00eempreun\u0103 cu drep\u021bii \u0219i va dura o mie de ani, bazat\u0103 pe o interpretare literal\u0103 \u0219i superficial\u0103 a unor versete din Biblie. , dintre care cea mai important\u0103 este viziunea (20:4-7).<\/p>\n

(20)<\/a> \u0218i-a fondat \u0219coala \u00een Antiohia \u0219i a fost primul ei profesor.<\/p>\n

(21)<\/a> Efesul Cezareei, Istoria Bisericii, (3, 25).<\/p>\n

(22)<\/a> S-a n\u0103scut \u00een Alexandria \u00een anul 295 d.Hr. Dup\u0103 ce a fost hirotonit diacon, a participat la Sinodul de la Niceea. A fost exilat de cinci ori de prigonitorii s\u0103i 373 d.Hr.<\/p>","protected":false},"excerpt":{"rendered":"

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