Qore: Bishop Sylvester ee Belgorod
Dhacdo taariikhda kaniisadda ah
Marka la eego muranka ku saabsan habka ay Kaniisaddu u heshay dadka lagu magacaabay bulshooyinka schismatic, tixraacyada taariikheedyo kala duwan ayaa si joogto ah loo maqli karaa. Gaar ahaan, difaacayaasha jagada Patriarchate of Constantinople, kuwaas oo helay xubnaha UOC-KP iyo UAOC ee wadajirka ah iyaga oo aan dib u soo celin amarkooda, waxay soo qaataan tusaaleyaal kaniisadda aqbasho dadka lagu magacaabo ma aha oo kaliya schismatics, laakiin xitaa by schismatics. bidco. Si kastaba ha ahaatee, marka si dhow loo eego, tusaalayaashani waa kuwo aad uga fog.
Halkan waxaan ku siin doonaa fiiro gaar ah hal tusaale oo kaliya, sababtoo ah tixraacyada ku saabsan waa wax caadi ah. Tani waxay tilmaamaysaa magacaabista St. Meletius, oo kor u qaaday carshigii Antiyokh 360. Waxaa jira sheegashooyin suugaanta ah oo lagu magacaabo Arians. Tani waa waxa ay yiraahdeen qorayaashii kaniisaddii hore iyo cilmi-baarayaasha casriga ah. Tusaale ahaan, Socrates Scholastic ee Taariikhdiisa Kaniisadda ayaa sheegaysa in Antiyokh kuwa raacsan Caqiidada Nicene ay rumaysnaayeen in "Meletius lagu magacaabay go'aanka Arians" (Buugga II, ch. 44). St. Epiphanius ee Qubrus wuxuu qoray in St. Meletius uu "ku magacaabay Arians, taageerayaasha Acacius [Caesarea]" (Panarion, 73, 28) [2]. Dhawaanahan, Bishop Cyril (Caterelos, oo hadda Metropolitan of Cyrene ee xukunka Patriarchate of Constantinople) [3] iyo abbot unugga "St. Anna "oo ku taal Mount Athos Archimandrite Antipas [4].
Sida aynu ognahay, St. Meletius waxa ku hareeraysnaa xushmad gaar ah intii uu noolaa labadaba Antiyokh iyo Constantinople labadaba. Sannadkii 381 kii wuxuu ahaa xitaa guddoomiyaha Golaha Ecumenical Labaad. Sidee xaqiiqooyinkan loola heshiin karaa eedeymaha Arianism? Jawaabaha su'aashan waxaa horay u bixiyay qaar ka mid ah qorayaasha Ortodokska, [5] haddana waxaan isku dayi doonaa inaan si dhow u eegno dhacdadan taariikhda kaniisadda.
Nolosha St. Meletius ilaa doorashadiisii Cathedral ee Antiyokh
Wax aad u yar ayaa laga ogyahay nolosha St. Meletius ka hor doorashadiisii Cathedral Antioch. Ilaha waxaa jira macluumaad aad u yar oo ku saabsan qaddarkiisa 360 sano ka hor.
Waqtigii loo doortay Cathedral Antiyokh, St. Meletius wuxuu horey u ahaa hoggaamiyaha kiniisadda. Qiyaastii 358, wuxuu kursi ku helay Sebastia (hadda Sivas, bariga Turkiga) oo uu beddelay Bishop Eustathius. Laakiin joogitaanka St. Meletius ee Sebastia aad bay u gaabanayd. Sida bl. Theodoret ee Cyrene, Meletius, "kuma qanacsanayn is-xakamaynta hoosaadyadiisa, hawlgab oo ku noolaa magaalo kale" (Taariikhda Kaniisadda. Buugga II, Cutubka 31) [7]. Waxaa suurtogal ah in tani ay ahayd isku dhac adhigii, kaas oo xajistay naxariista Bishop Eustathius ee la masaafuriyay. Socrates Scholastic wuxuu qoray in Sebastia St. Meletius uu u guuray Veroia ee Suuriya, halkaas oo uu sidoo kale qabsaday kursigii episcopal (Buugga II, cutubka 44) [8]. Laakiin suugaanta cilmi-baarista waxaa la is-weydiiyay xaqiiqada wasaaradda Escopal ee St. Meletius ee Veroia. Waa wax iska cad in uu si fudud ugu noolaa Veroia si kalinimo ah, laakiin ma uusan qaban hawlihii episcopal halkaas. Waxay ka timid Beroya markii Meletius loogu yeedhay inuu u adeego Antiyokh.
Ma jiraan wax calaamado ah oo ku saabsan ilaha la ilaaliyo ee ku saabsan cidda magacaabay St. Meletius Bishop of Sevastopol. Su'aasha ah waxa mawqifka fiqi ahaaneed ee Meletius uu qabtay wakhtiga magacaabistiisa kaniisadda sidoo kale weli ma cadda. Sayniska, arrimahan ayaa weli ah kuwo la isku khilaafsan yahay. Sida aan sheegnay, Sebastia St. Meletius waxaa loo magacaabay beddelka Bishop Eustathius oo masaafuriyay. Ka dambe waxaa iska lahaa Omiusians (ka грμοιούσιος - la mid ah). wadaagay caqiidada “u ekaanshaha” Wiilka Ilaaha Aabbaha ah.
Omiusians-ku waxay diideen erey-bixinta Golaha Nicaea. Waxay rumaysnaayeen in caqiidada midnimada Aabbaha iyo Wiilka ay ku jirto bidcada modalism (Savelianism). Erayga "mid ka mid ah nuxurka" (omousios, ὁμοούσιος), oo lagu adeegsaday Caqiidada Nice, waxay arkeen khatarta ah in Aabbaha iyo Wiilka la isku daro "mid ka mid ah nuxur." Isla mar ahaantaana, waxay inta badan adeegsadeen erey u dhow Caqiidada Nicene ee ereyga "la mid ah".
Ka saarida Bishop Eustathius ee Cathedral of Sebastopol waxay u badan tahay natiijada waxqabadka Bishop Aacius ee Kaysariya, kaas oo ahaa hogaamiyaha dhaqdhaqaaqa fiqi ahaaneed, Omii. Omii (oo ka yimid Giriigga ὅμοιος - la mid ah) waa erey loo isticmaalo in lagu tilmaamo kuwa raacsan Eusebius ee Kaysariya - kii ka horreeyay Acacius ee Kaysariya. Fiqigooda, Omias wuxuu ka soo qaatay xaqiiqda ah in Ilaaha Aabbaha ah uusan si toos ah ula xiriiri karin adduunka, sidaas darteed abuurista adduunka wuxuu ku soo saaray rabitaankiisa si aan la heli karin Wiilka keliya oo dhashay. Waxay garan waayeen sinnaanta Aabbaha iyo Wiilka, in kasta oo aanay Wiilka Ilaah u dhigin mid la mid ah abuurista, sababtoo ah waxay u arkayeen inuu yahay abuuraha dunida. Waxay rumaysnaayeen in asalkii Wiilka ka yimid Aabbaha uu ahaa mid aan la sheegi karin oo aan la garanayn. Waxaa intaa dheer, haddii Omiusians-ku u tixgeliyeen Wiilka inuu la mid yahay nuxurka Aabbaha, Omii, oo u aqoonsanaya Wiilka inuu la mid yahay Aabbaha, weli uma tixgalinayn inay suurtagal tahay in laga hadlo isku midnimada nuxur ahaan. Sidaa darteed fikradda Omias ma ahayn mid la mid ah Arianism adag, ama Omiusianism, ama Caqiidada Nicene.
Waxaa la rumeysan yahay in Omii ay markii ugu horreysay si cad u sheegeen jiritaankooda Golaha Ancyra ee 358. Golahani wuxuu naqdiyay labadaba Arianism adag (anomeism) iyo Caqiidada Nicene. Ka qaybgalayaasha Golaha Ancyra waxay diideen ereyga "mid nuxur ahaan ah", iyaga oo sidoo kale arkay khatarta Savelianism. Hase yeeshee, sida culimada casriga ahi qireen, Golaha Ancyra ee 358 waxay si ula kac ah u keeneen guushii Kaniisadda ee Arianismka.
Markhaatifurka St. Epiphanius ee Qubrus ayaa si gaar ah muhiim ugu ah halkan. In uu Panarion, waxa uu ku daray magaca St. Meletius ee liiska maydhashada, isaga oo kaalinta labaad ee Aaccius ee Kaysariya (Panarion, 73, 23). Waxaa intaa dheer, St. Epiphanius, oo soo xiganaya qoraalka qirashada ee lagu ansixiyay 359 ee Golaha Seleucia, ma xusayo Meletius oo ka mid ah 43 hoggaamiyaha kiniisadda oo saxiixay dukumeentigan (Panarion, 73, 26) [13]. Tani waxay ka dhigan tahay in magaca St. Meletius uu ka maqnaa liiska saxiixayaasha qirashada Golaha Seleucid, oo St. Epiphanius uu lahaa. Taasi waa sababta cilmi-baarayaasha casriga ahi ay u tixgeliyaan xaqiiqda ka-qaybgalka St. Meletius ee Golaha Seleucia inay tahay mid aan la xaqiijin. Waxaa suurtogal ah in maqnaanshihiisa Golaha Seleucia lagu macneeyay xaqiiqda ah in wakhtigaas uusan sii xukumin Diocese of Sebastia iyo sida hoggaamiyaha kiniisadda laga saaray kursigiisa, uusan ka qayb qaadan karin golaha.
Sida St. Epiphanius u qoray, Omias "waxay qariyeen fikradahooda" iyadoo loo eegayo duruufaha wakhtiga. Sababtan awgeed, oo ka mid ah kuwa ku biiray hadda ee Omias, waxaa jiray dad leh aragtiyo Ortodoks ah (Panarion, 73, 23) [14]. Hadalkan St. Epiphanius wuxuu ka marag kacayaa kakanaanta weyn ee xaaladda ay Kaniisaddu isku aragtay muddadii u dhaxaysay Golayaasha Ecumenical Kowaad iyo Labaad. Waxa ay ahayd wax aan macquul ahayn in la kala saaro xariiq cad oo u dhexeeya fiqiga kala duwan ee wakhtigaas. Cilmi-baaraha Faransiiska Ferdinand Cavalera, oo falanqeynaya nolosha kaniisadda ee Bariga inta lagu jiro sannadaha marka kala duwanaansho Arian iyo semi-Arian u dabaaldegaan, wuxuu xusay in fowdada halganka u dhexeeya qulqulo kala duwan, waxay ahayd mid aad u adag in la kala saaro kuwa daacad u ah Golaha Nicaea oo ka yimid kuwa mabda'a diiday waxbarashadiisa [15] *.
Way caddahay in St. Meletius aan sinaba loogu tixgalin karin taageere Arianism adag (anomie). Waxa kale oo uu si dhib leh u noqon karaa Omiusian, sababtoo ah waxaa loo magacaabay kursiga Seleucia halkii Emiusian ee Omius. Dhanka kale, ma jirto wax caddaynaya in St. Meletius uu si cad u taageeray Caqiidada Nicene 360 sano ka hor. Waxay u badan tahay, wuxuu runtii ku dhowaa goobada Acacius ee Kaysariya. Laakiin, sida uu Cavalier ku adkaystay, midna waa inaanu halkan ka hadlin St. Meletius 'midnimada mawqifka fiqi ahaaneed ee Omii, laakiin kaliya nooc ka mid ah "ka tirsanaanshaha kooxda." Waxaa marag ma doon ah in St. Meletius uu ahaa fikir iyo dacaayad caqiidada Omii. Contemporaries, inkasta oo ay qirteen xaqiiqda ah in Meletius uu ku dhow yahay goobada Acacius ee Kaysariya, waligiis kama hadlin isaga sida bidcinimo.
Doorashada St. Meletius ee Kaniisadda Antiyokh
Hadda waa inaan wax yar ka nidhaahnaa xaaladdii Antiyokh ka dhacday markii St. Meletius loo doortay kursigan. Ilaa 327-330, St. Eustathius (oo aan lagu jahwareerin Eustathius ee Sebastopol), oo ka qaybqaatay Golaha Ecumenical First oo si joogto ah u difaacay go'aannadeeda, ayaa laga saaray Antiyokh Cathedral. Way caddahay in isaga lagu afgembiyay sababtuna ay tahay dhagartii Eusebius ee Nicomedia. Eedeymo kala duwan ayaa loo jeediyay St. Eustatius: nijaasta akhlaaqda, aflagaadada hooyada boqorka, iyo Savellianism. Si kastaba ha ahaatee, Eustathius waa la afgembiyay. Waxa uu u muuqdaa in uu ku dhintay masaafuris wax yar ka dib, inkasta oo sannadkii dhimashadiisa ay weli tahay mawduuc dood cilmiyeedka.
Ka dib markii la ceyriyay St. Eustatius, carshigii Antiyokh ayaa muddo dheer u gudbay gacanta Arians, iyo Nicaeans adag (kuwaas oo bilaabay inay ugu yeeraan "Eusthians" ka dib hoggaamiyaha kiniisadda Orthodox ee la masaafuriyay) ma haysan hal macbad Antiyokh.
Golaha Seleucia ee 359 ayaa laga saaray Cathedral ee Antiyokh Arian Eudoxius ugu dambeyntii, kaas oo isla markiiba ku guuleystay carshiga Constantinople. Cathedral-ka Antiyokh way madhnayd. Waxay ahayd xaaladdan 360 kii St. Meletius kor u kacay.
Dhab ahaantii dhammaan ilaha la heli karo waxay si aan leexleexad lahayn uga marag kacayaan in St. Meletius loo magacaabay carshiga Antiyokh isagoo ilaalinaya Acacius ee Kaysariya. Isla mar ahaantaana, inta badan qorayaasha qadiimiga ah ayaa si isku mid ah u caddeeyey in Meletius uusan ku noolayn rajada kooxda Omiya. Markuu Meletius yimid Antiyokh, wuxuu si fagaare ah u muujiyay "macnaha dhabta ah ee cilmiga Ilaah" (Buug II, ch. 31). St. Epiphanius waxa kale oo uu qoray in kooxda Acacius lagu khiyaaneeyey filashooyinka Meletius: "Meletius, oo ay magacaabeen xerta Acacius, waxay u tixgeliyeen inay raacaan ra'yigooda, laakiin ma uusan noqon mid ka mid ah. , sida qaar badan ay yiraahdaan" (Panarion, 73, 28) [18].
Dukumeenti ugu horeysay ee la heli karo oo qeexaysa mawqifka fiqi ahaaneed ee St. Meletius waxay dib ugu noqotaa 360. Tani waa hadalkiisii ereyada kitaabka Maahmaahyada "Rabbigu wuxuu ii ahaan jiray bilowgii jidkiisa, ka hor abuurkiisa, tan iyo waayihii hore" ( Maahmaahyadii 8:22 ). Sida ku cad nooca bl. Doorashadii Theodoret ee hoggaamiyaha kiniisadda cusub ayaa ka dhacday Antiyokh iyadoo uu goobjoog ka ahaa Imbaraadoor Constantius, kaasoo u rajeeyay dhammaan musharraxiinta inay khudbad ka jeediyaan aayadda Baybalka. Doorashada aayaddani ma ahayn shil, sababtoo ah waxay ku salaysay cilmiga Arians. Sidaa darteed, marka la fasiro aayaddan, mawqifka fiqi ahaaneed ee musharax kasta ayaa si cad loo muujin karaa. Iyadoo lagu salaynayo marag-furkan Theodoret, culimada qaar ayaa rumaysan in dood fiqi ah ay dhab ahaantii Antiyokh ka dhacday, taas oo keentay in la go'aamiyo in la magacaabo hoggaamiyaha kiniisadda cusub.
Ilaha kale, si kastaba ha ahaatee, kuma xidhna wacdiga St. Meletius iyo habka doorashada hoggaamiyaha kiniisadda Antiyokh. Tusaale ahaan, St. Epiphanius wuxuu qoray in tani ay ahayd wacdigii ugu horreeyay ee St. Meletius ee adhigii Antiyokh ka dib markii loo magacaabay kursigan (Panarion, 73, 28) [21]. Waxay ahayd St. Epiphanius kan inoo xafiday qoraalka hadalkan (Panarion, 73, 29-33) [22].
Sida laga arki karo qoraalka hadalka, St. Meletius wuxuu ahaa mid aad u taxaddar leh si uu u qeexo caqiidada Wiilka Ilaah. Sida muuqata waxa uu iska ilaalinayaa isticmaalka ereyga “Mid”, isaga oo doorbidaya ereyada kitaabiga ah. St. Epiphanius guud ahaan wuu qaddariyaa hadalkan (Panarion, 73, 35) [23].
Hadalka St. Meletius, Wiilka waxaa si toos ah loogu yeeraa Ilaaha iyo Abuuraha dunida. St. Meletius wuxuu si cad u tilmaamayaa in Wiilku aanu ahayn xoog, cod ama sawir aan naf lahayn oo Aabbaha ah, balse uu leeyahay jiris madax-bannaan. Waxaa laga yaabaa in meesha kaliya ee saameynta fiqiga Omiya laga arki karaa ay tahay sheegashada ah in Wiilku la mid yahay Aabbaha. Weli, waxaan ku heshiin karnaa cilmi-baadhaha Faransiiska Emile Amman, oo aaminsan in hadalka la soo xigtay ee St. Meletius "Nicaeans ay is garan lahaayeen." Sida laga soo xigtay Haman, St. Meletius hadalkan wuxuu si ula kac ah u taagan yahay "dhinaca caqiidada dhaqanka." Dhab ahaantii, Meletius halkan "wuxuu sheeganayaa wax kasta oo Caqiidada Nicene sheegtay"; wuxuu diiday dhammaan tafsiirrada madmadow ee ku xeeran Arianism meel dhow ama fog "[24].
Dhowr bilood ka dib markii loo doortay guddoomiyaha Antiyokh, St. Meletius ayaa laga saaray. Marka la sifeynayo sababihii xilka looga qaaday, qorayaashii kaniisaddii hore waxay si dhab ah u wada siman yihiin. Kor u qaadista Cathedral ee Antiyokh, St. Meletius wuxuu bilaabay inuu si aan shaki lahayn u taageero Caqiidada Nicene. Dhab ahaantii, wuxuu ku biiray "Nicene Cusub" ee hadda soo baxaya, kaas oo soo saaray ereybixin fiqi ahaaneed ee Trinitari. Sida laga soo xigtay Theodoret iyo Sozomen labadaba, waxay ahayd qirashada caqiidada Saddexmidnimada taas oo keentay in St. Meletius laga eryo kursigiisa.
Eustaatiin iyo Meletiyan
Kuwa raacsan St. Eustatius, oo diiday inay la midoobaan kuwa raacsan St. Meletius, waxay sii joogeen Antiyokh. Sidaa darteed, dhab ahaantii, laba kooxood oo Ortodoks ah ayaa laga sameeyay Antiyokh: Eustatians ani iyo meletiani. Sida bl. Theodoret, "Antiyokh dadka Ortodoksku waxay u kala qaybsameen laba webi: kuwa raacsan Eustathius, kuwaas oo horay u kala soocay, waxay si gooni ah isugu soo ururiyeen cibaadada, iyo kuwii ka soo baxay bulshada Arian oo ay la socdaan Meletius cajiib ah ayaa si gooni ah u caabuday waxa loogu yeero" Kaniisadii hore “. . Isla mar ahaantaana, labada kooxoodba waxay qirteen rumaysad isku mid ah, sababtoo ah labaduba waxay difaaceen calaamadda waxbarista Nicaea iyagoo leh qiiro siman. Waxay u qaybsameen oo keliya cadaawadda wadaagga ah iyo ku-xidhnaanta koox kastaa hoggaamiyeheeda "(Buugga III, cutubka 4) [25].
Maxaa yeelay, beesha St. Eustatius 'ayaa jiray tobanaan sano, waxaa loo tixgeliyey beesha Ortodokska ee Antiyokh ee kaniisadaha kale ee maxalliga ah. St. Athanasius ee Alexandria, iyo sidoo kale hoggaamiyaha kiniisadda Roomaanka, waxay la xiriiri jireen xerta Eustathius. Si kastaba ha ahaatee, Eusthians ma ay lahayn hoggaamiyaha kiniisaddu. Hogaamiyahooda wuxuu ahaa wadaadkii Pavlin. Sannadkii 362, markii St. Meletius uu dibad joog ahaa, Antiyokh waxaa soo booqday Bishop Lucifer ee Caralis. Waxa uu magacaabay hoggaamiyaha kiniisaddu Pavlin. Tani waxay si weyn uga sii dartay xaaladda, sababtoo ah hadda laba hoggaamiyaha kiniisadda ee Ortodokska ayaa sheegtay kursiga Antiyokh: Pauline iyo Meletius.
St. Meletius ee Antiyokh wuxuu noqday mid ka mid ah xulafada ugu muhiimsan ee Neo-Nicaeans. Wuxuu ahaa taageere St. Basil the Great iyo St. Gregory theologian. Si kastaba ha ahaatee, Rome ayaa weli ka shakisan isaga. St. In waraaqihiisa uu la socdo kiniisadda reer galbeedka, Basil The Great wuxuu isku dayay inuu ka saaro kalsooni-darrada St. Meletius oo uu ku qanciyo inay u aqoonsadaan hoggaamiyaha kiniisadda sharciga ah ee Antiyokh. Tusaale ahaan, sannadkii 372 wuxuu warqad u diray Rome, oo ay saxeexeen 32 kiniisadda bari (xaraf 92). Laakiin dadaalkaas St. Basil waa lagu guul darreystay. Kaniisadda Roomaanku waxay sii waday inay diido awoodda St. Meletius oo ah madaxa Kaniisadda Antiyokh. Iyadoo ay taasi jirto, 381 St. Meletius ma aha oo kaliya ka qayb qaatay shaqada Golaha Ecumenical Labaad, laakiin sidoo kale loo doortay guddoomiyaha. Aabayaasha Golaha, isku dayaya in ay xal u helaan xaaladda adag ee Antiyokh, ma su'aaleen xaqiiqada (sharcinimada) ee magacaabista St. Meletius, mana su'aalin Orthodoxy [27].
Xitaa inta lagu jiro shaqada Golaha Labaad ee Ecumenical, St. Meletius wuxuu dhintay iyada oo aan la gelin wada-xaajoodka kaniisadda ee Rome. Sidaa darteed, dhaqanka Katooliga, ereyga "Meletian schism" ayaa la adeegsaday. Weedhani waxay ka timid waxbaridda Katooliga ee Kaniisadda: haddii kuwa raacsan St. Meletius ee Antiyokh aysan la wadaagin carshiga Roomaanka, markaa waa inay u qalmaan sida schismatics. Qarnigii labaatanaad, si kastaba ha ahaatee, taariikhyahannada Katooliga iyo fiqigu waxay bilaabeen inay ka tagaan aragtidan St. Meletius. Tusaale ahaan, Haman waxa uu ugu yeedhay weedha "Schism Meletian" "mid aan habboonayn."
In laga adkaado kala qaybsanaanta kaniisadda Antiyokh
Ka dib markii St. Meletius uu dhintay, qaar ka mid ah madaxda sare (tusaale, St. Gregory theologian iyo St. Ambrose ee Milan) waxay u soo jeediyeen walaalahood inaysan dooran hoggaamiyaha kiniisadda cusub ee Cathedral ee Antiyokh, laakiin si ay u siiyaan Bishop Pauline iyo sidaas darteed. soo afjari kala qaybsanaantii. Si kastaba ha ahaatee, aragti kale ayaa ka adkaatay. Xulafadiisa ugu dhow Flavian ayaa loo doortay inuu noqdo beddelka St. Meletius, qaybta Antiyokhna waa la dhawray. Inkastoo Bishop Pavlin's Ortodokska uusan shaki ku jirin, bariga waxaa loo tixgeliyey dembiilaha isku-dhafka Antiochian. Isla mar ahaantaana, Kaniisadda Roomaanku waxay sii waday inay ilaaliso xidhiidhka rasmiga ah ee Bishop Pauline.
Bishop Pavlin waxa uu dhintay 388. Si kastaba ha ahaatee, waxa uu ku guulaystey magacaabista beddelka, Bishop Evagrius. Taasi waa sababta isjiid jiidku uusan dhammaanin xitaa dhimashadii Pavlin ka dib. Evagrius wuxuu dhintay qiyaastii 392-393, laakiin Flavian wuxuu ku guuleystey inuu ku qanciyo Eusthians inaysan dooran hoggaamiyaha kiniisadaha dheeraadka ah. Tani waxay gacan ka geysatey in si tartiib tartiib ah looga gudbo isjiid jiidka. Sannadkii 394-kii awoodda Bishop Flavian waxaa aqoonsaday Kaniisadda Alexandria, iyo 398-kii Kaniisadda Rome.
Waa inaan sidoo kale xusno arrin kale oo muhiim ah oo ku saabsan iskahorimaadka kiniisadda Antiyokh. Ujeedadu waa in Bishop Pavlin uu magacaabay Evagrius kaligiis. Waxay u muuqataa in Pavlin laftiisa uu keligiis u magacaabay Bishop Lucifer Karaliski. Sidaa darteed, St. Flavian ma aqoonsanin sharcinimada wadaadnimada ee bulshada Eustatian wuxuuna ku adkaystay in dhammaan wadaadadooda la caleemo saaro.
Siday halis u ahayd mucaaradnimadii Antiyokh waxaa laga dheehan karaa khudbadihii St. Tusaale ahaan, in uu hadal ku saabsan erayadii Rasuul Bawlos, "Mid waa Rabbiga, mid waa rumaysadka, midna waa baabtiiska" (Efesos 386: 397). ka kaniisadda. " Isagoo la hadlaya difaacayaasha Eustathians, Chrysostom wuxuu ku dhawaaqayaa: "Maxaad ka hadlaysaa? "Caqiidadoodu waa isku mid, sidoo kale waa Ortodoks"… ii sheeg: ma u malaynaysaa inay ku filan tahay in loogu yeero Ortodokska, ka dib markii nimcada magacaabista ay yaraatay oo laga waayay iyaga? Taasi waa maxay faa'iidada wax kasta oo kale, mar haddii tan dambe aan la ilaalin? Waa inaan ku xajinnaa rumaysadka iyo sidoo kale (Nimcada wadaadnimada awgeed). Oo haddii mid kasta loo oggolaado, sida maahmaahdii hore tidhi, inuu gacmihiisa buuxiyo, inuu wadaad noqdo, markaas qof kastaa ha horay u socdo, oo meeshan allabariga waa la dhisay micnela'aan, micnela'aan - darajada kaniisadda, waxtarla'aan - ekaanta wadaadnimada: in la baabi'iyo oo la baabi'iyo "( Wacdiyihii Warqadda Efesos, 4, 5) [11]. Sida aan aragno, St. Yooxanaa wuxuu si toos ah u dafiray jiritaanka nimcada wadaadnimada ee ka dhex jirta xerta Pauline wuxuuna u qalmaa inay noqdaan bulsho schismatic ah oo ka soo horjeeda kaniisadda.
Tuduca la soo xigtay waxa kale oo uu ka kooban yahay qiimayn aad u adag oo lagu sameeyay kala qaybsanaanta kaniisadaha sida: “Ma jiro wax Ilaahay uga xumaada sida kala qaybsanaanta kaniisadda. Xataa haddaynu kun shuqullo wanaagsan samaynay, haddana laynaguma xukumi doono wax aan ka yarayn kuwii jidhkiisa silcin jiray haddaynu duminno daacadnimada kiniisadda. Maxaa dhab ah? Wuxuu sheegay in dembigaas aan lagu tirtiri karin xitaa shahiid. Oo run ahaantii, ii sheeg, maxaad ka aqbalaysaa jirdilka? Miyaanay ammaanta Masiixa u ahayn? Haddaba, adigoo diyaar u ah inaad naftaada u bixiso Masiixa, sidee baad u go'aansataa inaad burburiso Kaniisadda uu Masiixu naftiisa u bixiyey?… Dhibta ( kala qaybsanaanta) kama yarayn tan ay cadawgeennu keeneen, taas oo ka sii weyn" ilaa Efesos, 11, 4) [31].
Erayada la soo xigtay ee St. John Chrysostom, shuruudo cad ayaa loo dejiyay hab-dhaqanka bulshooyinka ka go'ay Kaniisadda. Waxa uu si cad u sheegayaa in ay lagama maarmaan tahay, marka hore, in la tixgeliyo in iimaanka Ortodokska lagu ilaaliyo is-khilaafaadka, iyo marka labaad, sharcinimada qawaaniinta. Labadan arrimood midkoodna yaan la ilduufin. Xeerarka qaanuuniga ah ee amarrada waa inaan la iska indho-tirin, sababtoo ah haddii kale qof kastaa wuxuu ku dhawaaqi karaa wadaad iyo dhammaan "amarka kaniisadda" waa la burburin doonaa.
Su'aasha ah sida loo helo "wadaadada Eusatian" ayaa muddo dheer ku adkaaday nolosha kaniisadda Antiyokh. Kaliya inta lagu guda jiro wakhtiga Bishop of Antiyokh Alexander I (414-424) schism waa laga adkaaday, taas oo ay jirto macluumaad la ilaaliyo ee "Taariikhda Kaniisadda" ee bl. Theodoret (Buugga V, cutubka 35) [32]. Haddaba iskahorimaadkii kaniisadda ee Antiyokh wuxuu socday wadar ahaan qiyaastii shan iyo siddeetan sannadood (330 ilaa 414).
Dacwadda Meletius iyo Golaha Ecumenical ee toddobaad
Qarniyada soo socda, madaxda kaniisadaha, fiqiga, iyo aqoonyahannada si isdaba joog ah ayaa u tixraacay dhacdooyinka Antiyokh lagu sheegay horudhac muhiim ah oo lagaga gudbayo kala qaybsanaanta. Si kastaba ha ahaatee, dhacdooyinkani waxay keeneen fasiraado iyo qiimayno kala duwan.
Gaar ahaan, su'aasha ah aqbalaadda bidcada ee Kaniisadda ayaa si gaar ah looga hadlay VII Golaha Ecumenical ee la xidhiidha su'aasha ah in laga adkaado faasiqnimada iconoclast. Waa in la xoojiyaa, si kastaba ha ahaatee, in golahan su'aasha soo dhaweynta hoggaamiyaha kiniisadda iconoclast aan loo tixgelinin macnaha sharci ee sharciyeynta ee ay heleen madaxda Iconoclastic, laakiin si gaar ah marka la eego ku lug lahaanshaha mid ama hoggaamiyaha hoggaamiyaha kale ee kacdoonka iconoclastic . Go'aan ayaa loo sameeyay hoggaamiyaha kiniisaddu si gaar ah ka dib markii la baaray su'aasha heerka kaqeybgalkiisa shakhsi ahaaneed ee dhaqdhaqaaqa iconoclast.
Waxay ahayd intii lagu jiray dooddan shirkii ugu horreeyay ee golaha in lagu sheegay "Kiiska Meletius". Intii lagu guda jiray doodda, wakiilka Pope Hadrian - Presbyter Peter wuxuu yiri: "Sida taariikhyahanadu yiraahdaan, St. Meletius waxaa magacaabay Arian; Laakin markuu minbarka fuulay ayuu ereyga "Mid" ku dhawaaqay, mana la diidin magacaabistiisii. Sheegashadan waxaa sidoo kale taageeray hoggaamiyaha kiniisadda Sicilian.
Sida laga dheehan karo war-murtiyeedka shirka, jawaabta wakiilka Rome ayaan si gaar ah looga hadlin. Guddoomiyaha golaha, St. Tarasius ee Constantinople, waxba kama falcelin. Si kastaba ha ahaatee, erayada Legate ee Roomaanku si buuxda ugamay tarjumin taariikhda dhabta ah ee magacaabista St. Meletius ee hoggaamiyaha kiniisaddu. Way iska caddahay in ereyada oday Peter, saddex dhacdo oo kala duwan oo taariikhi ah ay ku milmeen hal qorshe: magacaabiddii Meletius ee hoggaamiyaha kiniisadda, doorashadiisii Cathedral Antiyokh, iyo ka cayrintiisii Antiyokh. Qareenka Roomaanku waxa uu sheegay in St. Meletius uu magacaabay Arian, laakiin, koray minbarka (ie isla markiiba ka dib markii la magacaabay), wuxuu qirtay caqiidada Nicene oo isla markiiba laga saaray cathedralkiisii. Sida muuqata, Elder Peter waxa uu si fudud uga sheekeeyay xusuusta dhagarta ay ku tilmaameen Theodoret iyo Sozomen. Hase yeeshee, sida kor ku cad, St. Meletius waxaa loo magacaabay kursiga Antiyokh, oo hore u ahaa hoggaamiyaha kiniisadda. Iyo qirashada iimaanka ee uu sheegay Presbyter Peter, St. Meletius, kuma dhawaaqin isla markiiba ka dib markii la magacaabay. Sidoo kale khudbadiisa Antiyokh, St. Meletius ma uusan isticmaalin ereyga "Mid".
Shaki kuma jiro in wakiilka Bishop of Rome ku muujiyay golaha barta aragtida dhaqanka ee Kaniisadda Galbeedka. Taas waxa lagu caddeeyey in ereyadiisa ay taageereen kiniisadda Sicilian oo keliya (sida mar kale wakiillada Kaniisadda Galbeedka). Dhanka kale, hoggaamiyaha kiniisadda bari, sinaba ugamay falcelin ereyada rukunka Roomaanka.
Sidaa darteed, VII Ecumenical Council kama soo bixin wax qiimeyn ah oo ku saabsan magacaabista St. Meletius. Magaca Saint ee Antiyokh ayaa lagu sheegay oo keliya, iyo waxyaabo kale, intii lagu jiray wada-hadalladii dhexdhexaadinta.
Gabagabada
Dhammaadka, dhowr gunaanad ayaa laga soo saari karaa.
Marka hore, ma jiraan xog cad oo laga helay ilo badbaaday oo ku saabsan cidda magacaabay hoggaamiyaha kiniisadda St. Meletius ee Sevastopol Cathedral. Ma jirto caddayn la isku halleyn karo oo ku saabsan su'aasha kale - waa maxay dhabta fiqi ahaaneed ee St. Meletius wakhtiga magacaabistiisa. Inkasta oo aan haysanno sabab aan u maleyneyno in wakhtigaas uu ku dhowaa kooxda Acacius ee Kaysariya, saxiixa St. Meletius ayaa weli ka maqan qirashada Golaha Seleucus ee 359, oo ka kooban Omii.
Marka labaad, waa in la tixgeliyo xaaladda gaarka ah ee ay Kaniisaddu isku aragtay muddadii u dhaxaysay Golayaasha Ecumenical Kowaad iyo Labaad. Waqtigaas, Arianism adag (anomeism) ayaa si rasmi ah loo cambaareeyay. Dhanka Omiusians iyo Omii, kuwani waa fiqiga fiqiga, oo inta badan lagu kala saaro inay yihiin semi-Arian iyo ka soo horjeeda Aryans adag. Qaacidooyinka fiqiga ee Omias lama cambaarayn wakhtigaas, inkastoo aysan aqbalin Nicaeans adag. Waxa kale oo muhiim ah in la xoojiyo in Omias (iyo sidoo kale Omiusians) aysan matalin kala sareynta barbar socota. Sida laga soo xigtay Archimandrite Dorothea (Vulisma), wakhtigaas faasiqiinta iyo Ortodokska ayaa "isku qasan midba midka kale." Kuwa ka soo horjeeda caqiidada Nicene ma aysan dhisin nidaam iyaga u gaar ah, laakiin waxay doonayeen inay kor u qaadaan taageerayaashooda kuraasta kiniisadda. Xaaladdan oo kale, isla kaniisadda isku mar, kuraasta waxaa fadhiisan kara wakiillo ka socda kooxo kala duwan, dhaqdhaqaaq diimeed iyo aragtiyo diimeed. Badanaa isla kursi isku mid ah wadaadada kiniisadda oo leh mawqifyo kala duwan ayaa si sharci ah loo bedeli karaa.
Taasi waa sababta xarumaha kaniisadaha ee waaweyn sida Antiyokh, dadka raacsan caqiidooyinka fiqiga ee kala duwan ay awoodaan inay booqdaan macbadyo isku mid ah oo ay si wadajir ah uga qayb qaataan karaamada.
Keliya samaynta dhaqanka cusub ee Nicene iyo aqbalkeeda kaniisaddu waxay keentay farqi adag oo u dhexeeya bidcada iyo diinta. Sidaa darteed, iyadoo la adeegsanayo ereybixinta Archimandrite Dorothea, waxay aad ugu habboonaan lahayd in loogu yeero Omias "faasiqnimo aan la shaacin." Magacaabistoodu haba yaraatee macnaheedu ma ahayn mucaaradnimada Kaniisadda iyo u guuritaan miyir qaba oo loo socdo bulsho bidco ah.
Saddex, magacaabista St. Meletius ee Kaniisadda Antiyokh ma ahayn caleemo-saar ee waa doorasho. Waqtigaas wuxuu hore u ahaa hoggaamiyaha kiniisadda. Sidaa darteed, marka taariikhyahannadii hore ee Kaniisadda ay sheegaan in uu kursigii Antiyokh u fuulay xertii Acacius ee Kaysariya, waxay ula jeedaan doorasho, ee maaha magacaabis. Waa fahamkan in Archimandrite Dorothea Vulisma ay maskaxda ku hayso markay sheegtay in St. Meletius uu ahaa hoggaamiyaha kiniisadda Sebastia, iyo Cathedral ee Antiyokh aan la magacaabin, laakiin kaliya la doortay.
Afar, ereyga 'Meletian schism' waa in loo arkaa mid khaldan. Weedhani waa mid ka mid ah dhaqanka Katooliga sababtoo ah St. Meletius lama xidhiidhin carshiga Roomaanka. Laakiin qarnigii labaatanaad ee suugaanta Katooliga waxaa jira u janjeera in laga tago weedhani sida khaldan.
Shanaad, St. Meletius kamay qaybqaadan oo keliya shaqada Golaha Labaad ee Ecumenical, laakiin sidoo kale waxaa loo doortay guddoomiye. Aabayaasha Golaha, isku dayaya in ay xal u helaan xaaladda cakiran ee Antiyokh, si kastaba ha ahaatee ma su'aalin xaqiiqada (sharcinimada) ee magacaabista St. Meletius, mana su'aalin Orthodoxy. Su'aasha magacaabista (aqoonsigeeda ama aqoonsi la'aanteeda) lama tixgelin haba yaraatee. Iyo sababaha "Schism Antiyokian" waxay ku jiifeen diyaarad gebi ahaanba ka duwan.
Lixaad, kii yaraa ee waqtiga St. Meletius, St. John Chrysostom, oo ku noolaa Antiyokh, wuxuu si aan shaki lahayn u arkay St. Meletius inuu yahay sarkaal sare oo sharci ah, iyada oo aan wax laga hadlin magacaabistiisa. Wuxuuna si aan leexleexad lahayn u qeexay kuwa ka soo horjeeda St. Meletius inay yihiin schismatics. Waxaa intaa dheer, St. Yooxanaa wuxuu tilmaamay shuruudo cad oo loo baahan yahay in la tixgeliyo: marka hore, ilaa xadka rumaysadka Ortodokska lagu ilaaliyo is-hoosaysiinta, iyo marka labaad, sharcinimada amarrada la sameeyay. Labadan arrimood midkoodna yaan la ilduufin. Xeerarka qaanuunka ee nidaamka amarrada waa in aan la iska indho-tirin, sababtoo ah haddii kale qof kastaa wuxuu ku dhawaaqi karaa wadaad iyo dhammaan "darajada kaniisadda" waa la burburin doonaa.
Fikradeena, waxaas oo dhami waxay si buuxda u caddaynayaan sida ay u khaldan tahay in la soo qaato "kiiskii Meletius" tusaale ahaan sida kaniisaddu u aqoonsan karto amarrada ay sameeyaan bidcada ama schismatics.
Waxaan u arkaa inay tahay waajibaadkeyga inaan u mahadceliyo Waaxda Luqadaha Qadiimiga ah iyo Cilmiga Filoloji ee Akadeemiyada fiqi ahaaneed ee Kiev caawinteeda shaqadayda suugaanta luqadda ajnabiga ah.
Bishop Sylvester ee Belgorod, madaxa Akadeemiyada fiqi ahaaneed ee Kiev iyo Seminary
Notes:
[1] Socrates Aqoonyahanka. Taariikhda kaniisadda. Moscow, 1996. S. 126.
[2] Epiphanius ee Qubrus, St. Creations. Qaybta 4. Moscow, 1880. S. 345.
[3] ιριλλος (τατερελος), επισκοπος Αβύδου. Ατοκέκέα τκρανίας // ωωαςεκάνησος: εισν Δωωωεκίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίίον επαρχώών ου 2019 ευ38κρχκώ .ί. Ύουλιος-Δεκέμβριος 39. Σ. XNUMX-XNUMX.
[4] Antipa Svyatogorets, hieromonk. Khilaafaadyo noqday quduusiinta markii ay ku noqdeen kaniisadda. [Ilaha korantada:] https://bogoslov.ru/article/6171932.
[5] Cf. tusaale ahaan: Vasily I. Tulumtsis. Caqiidada ay sameeyeen bidcada sida doodaha su'aasha ah autocephaly Yukreeniyaan. [Ilaha elegtarooniga ah:] https://web.archive.org/web/20220602043124/https://mospat.ru/ru/articles/87403/.
[6] Fiiri: Zaitsev DV Meletius I ee Antiyokh, St. // Ortodokska Encyclopedia. T. 44. M., 2016. S. 573-574.
[7] Theodoret ee Cyrus. Taariikhda kaniisadda. Moscow, 1993. S. 115.
[8] Socrates Aqoonyahanka. Taariikhda kaniisadda. S. 126.
[9] Faahfaahin dheeraad ah ka eeg: Shmaliy V., Rev. Arianism // Ortodokska Encyclopedia. T. 3. M., 2001. S. 221-223.
[10] Cf. tusaale ahaan: Shmaaliy V., awliyo. Arianism. Pp. 223-225.
[11] Cf. tusaale ahaan: EPG Ancyra Cathedrals // Ortodokska Encyclopedia. T. 2. M., 2001. S. 448-449.
[12] Epiphanius ee Qubrus, St. Creations. Ch. 4. M., 1880. S. 337.
[13] Epiphanius ee Qubrus, St. Creations. Qaybta 4. bogga 342-343.
[14] Epiphanius ee Qubrus, St. Creations. Ch. 4. S. 337.
[15] Cavallera F. Le schime d'Antioche (IV-V siècle). P. 44-46.
[16] Fiiri: Nikiforov MV Eustaphius ee Antiyokh, St. // Ortodokska Encyclopedia. T. 17. M., 2008. S. 286-287.
[17] Theodoret ee Cyrus. Taariikhda kaniisadda. Pp. 115-116.
[18] Epiphanius ee Qubrus, St. Creations. Ch. 4. S. 345.
[19] Theodoret ee Cyrus. Taariikhda kaniisadda. P. 116.
[20] Zaitsev DV Meletius I ee Antiyokh, St. S. 574.
[21] Epiphanius ee Qubrus, St. Creations. Qaybta 4. bogga 345-346.
[22] Epiphanius ee Qubrus, St. Creations. Ch. 4. S. 346-355.
[23] Epiphanius ee Qubrus, St. Creations. Ch. 4. S. 356-357.
[24] Amman E. Mélèce d'Antioche. P. 523.
[25] Theodoret ee Cyrus. Taariikhda kaniisadda. S. 120.
[26] Basil the Great, St. Creations. T. 3. SPb., 1911. S. 115-118.
[27] Peter (Louis), Archbishop. Xeerarka afarta Golle Ecumenical ee ugu horreeya. Pp. 210-212.
[28] Amman E. Mélèce d'Antioche. P. 520.
[29] Theodoret ee Cyrus. Taariikhda kaniisadda. S. 200.
[30] John Chrysostom, St. Creations ee tarjumaada Ruushka. T. 11. Buug. 1. Petersburg, 1905. S. 103.
[31] John Chrysostom, St. Creations ee tarjumaada Ruushka. T. 11. Buug. 1. S. 102.
[32] Theodoret ee Cyrus. Taariikhda kaniisadda. S. 209.
[33] Cf. Faahfaahin dheeraad ah: υουλουμτσής Βασίλειος. Kaniisadda kiniisadda iyo wax sii sheegidda Kaniisadda Golaha Wadaaddada Kaniisadda Kaniisadda 2022
[34] Falimaha Golayaasha Ecumenical, oo lagu daabacay tarjumaadda Ruushka ee akadeemiyada fiqi ahaaneed ee Kazan. T. 7. Kazan, 1909. S. 55.
[35] Taariikh nololeedka Eusebius caanka ah ee Nicomedia waa mid aad u sifaysan macnahan - fiiri: Zaitsev DV Eusebius ee Nicomedia, Ep. // Ortodokska Encyclopedia. T. 17. M., 2013. S. 246-249.
[36] Fiiri: Young F. "Pidalion" taariikhda ururinta iyo daabacaadda. Pp. 94-95.
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