Umbhali: Fr. Vasily Zenkovsky
Njengomzekelo wendlela i-anthropology yobuOthodoki eyahluke ngayo kuleyo yeemvaba zaseNtshona, izimo zengqondo ezahlukeneyo malunga nolwimi lweenkobe kwiimvaba ezahlukeneyo zinokusinceda. Ukulingana ngokweelwimi kuye kwasekwa kwihlabathi lamaRoma Katolika, ngenxa yoko ulwimi oluye lwazifumana lungaphandle kwesenzo seCawe. Isimo sengqondo esinjalo ngakulwimi, ukuluguqula lube yinto nje yendalo apho kungekho ndawo yangcwele, yahlula iCawe kumandla asisiseko ekudityaniswa nawo ukuphuhliswa komoya womntu.
Sifumana enye into kubuProtestanti, apho ulwimi lomthonyama lunikwa indawo epheleleyo, apho kungekho sithintelo sokwenza iinkonzo ngolwimi lwabo, kodwa, ngokwembono eqhelekileyo yobuProtestanti, ulwimi lugqalwa nje njengento “engokwemvelo”, kodwa ngokutsho kwembono ephangaleleyo yobuProtestanti. ngokungabikho kwayo nayiphi na ingcamango yokungcwaliswa kolwimi.
Kithina, iOthodoki, kukho inkolelo yokuba ngokungcwaliswa kolwimi eCaweni kukho ukungena okunzulu kumphefumlo wecawa. Isibakala sokuba kwilizwe lethu iinkonzo zecawe ziqhutywa ngolwimi lomthonyama ngokusondeleyo kakhulu zinxulumanisa icandelo lenkolo nelesizwe.
Apha sinomzekelo omnye wendlela olwahluke ngayo ulwalamano phakathi kweCawa namandla emvelo omphefumlo kwiimvaba ngeemvaba; umxholo ophambili ngumbuzo wokuba oobawo abangcwele babeyiqonda njani indalo yomntu. Imfundiso yeBhunga laseChalcedon kufuneka ithathelwe ingqalelo njengesiseko sokwakhiwa kwe-anthropology ye-Orthodox. Ngokwemfundiso yeli bhunga, kukho izinto ezimbini kwiNkosi uYesu Krestu – kubunye bobuntu bakhe – kukho izinto ezimbini (zobuThixo nezomntu). Eyona nto ibalulekileyo kule mfundiso ngokwembono yokwakha i-anthropology kukuba apha umahluko phakathi kwendalo yomntu nomntu ukuye, kuba eNkosini umntu omnye unendalo zombini. Yaye ekubeni, ngokweemfundiso zeBhunga laseChalcedon, iNkosi uYesu Kristu yayinguThixo oyinyaniso noMntu oyinyaniso, sinokuthi imfihlelo yomntu ityhilwe kuKristu kuphela.
Oku kuthetha ukuba ulwakhiwo lwe-anthropology kufuneka lusekelwe kulo mahluko usisiseko phakathi kwendalo kunye nobuntu, nto leyo isiseko imfundiso Chalcedon, kodwa, ukongeza, kwiCawa sinezinye iinkcukacha ezininzi ukuze kwakhiwe anthropology Orthodox, the eyona nto ibalulekileyo kukuba siziva njani thina maOthodoki xa sibhiyozela iPasika. Kwiinkonzo zePasika sifumana uvuyo lomntu ngakumbi kunangaphambili; Amava ePasika asinika ukholo emntwini. Kwaye esi sisityhilelo sokwenyani somntu esisithimbayo. Kwaye kubalulekile ukuba oku akusiniki nje uvuyo lomntu, kodwa ukholo kumntu, ukholo kulo mfanekiso wobuthixo, ovalelwe emntwini kwaye ongenakukwazi ukuguqulwa phantsi kwazo naziphi na iimeko.
Kukhuselekile ukuthi mhlawumbi eyona nto ibalulekileyo kwi-anthropology yethu lukholo emntwini. Akukho zono zinokuwususa lo mfanekiso emntwini, zitshabalalise umzalwana wethu kuwo.
Imfundiso yomfanekiso kaThixo emntwini, isenzo salo mfanekiso kuye, isiseko se-anthropology yethu - eyona nto iphambili emntwini inxulumene naloo mitha yokukhanya kokukhanya kukaThixo, eyenza ukuba kwenzeke ubomi bokomoya kuye, ngenxa yokuba emntwini buhamba ubomi bangaphakathi.
Indoda "yangaphakathi" athetha ngayo uMpostile oNgcwele. UPeter, [1] ngumthombo wokuvuthwa kwakhe. Yiyo le nto ingundoqo ekuphumeni kuyo ukukhanya kukaThixo. Ngoko ke, imfundiso yamaProtestanti yokuba umfanekiso kaThixo osemntwini ubonakala ngathi ucinyiwe, wanyamalala, ayamkelekanga kuthi. Imfundiso yamaRoma Katolika yomfanekiso kaThixo emntwini isondele kuthi, kodwa ayihambelani neyethu. Umahluko phakathi kwethu namaRoma Katolika kukuba kuwo umfanekiso kaThixo uqondwa njengomgaqo “ongafezekanga” osemntwini. Oku kubonakala ngokukodwa kwimfundiso "yobulungisa bokuqala" ( justitia originalis ) yabantu bokuqala eparadesi ngaphambi kokuwa.
Imfundiso yezakwalizwi yamaRoma Katolika ifundisa ukuba umfanekiselo kaThixo wawunganelanga ukuba umntu akhule ngokwesiqhelo, nokuba “ubabalo olongezelelweyo” – gratia superaddita – nalo lwalufuneka.
Ngaphandle kokungena kwi-critique yale mfundiso, kufuneka sibonise ukuba thina, amaOthodoki, sijonge imeko yangaphambili yomntu eparadesi kwaye sicinge ngokuhlukileyo malunga nokusindiswa komntu - njengokubuyiselwa komntu wokuqala owadalwa. Siwaqonda amandla apheleleyo omfanekiso kaThixo osemntwini, siyaqonda ukuba kukho umjelo wokukhanya kukaThixo kuthi – okuphuma kolu khanyiso lukaThixo, olukhanyisela kuthi ngomfanekiselo kaThixo, londle ubomi bangaphakathi bomntu buphela.
Nangona kunjalo, kuyaqondakala ukuba umfanekiso kaThixo - njengomqhubi wokukhanya kukaThixo emphefumlweni womntu - kwakhona uvula ithuba lokusondeza umphefumlo kuThixo, ukukwazi ukukhanya kokomoya kunye nokuqonda ngokukhawuleza kwehlabathi eliphezulu.
Ngoko ke imfundiso yamaOthodoki yobudlelwane phakathi kobomi bangaphakathi emntwini kunye nobomi be-ascetic kuye. Intsingiselo yonke ye-Orthodox yokuqonda i-asceticism ilele kwinto yokuba icinezela yonke into esusa ukukhanya kokomoya ukulawula izinto eziphathekayo emphefumlweni. Nantsi intsingiselo yento eyathethwa nguMfundisi uSeraphim, ukuba umsebenzi wobomi bethu kukufumana uMoya oyiNgcwele. [2] Isenzo sikaMoya oyiNgcwele senzeka emphefumlweni womntu ngokuchanekileyo ngomfanekiselo kaThixo. Kwelinye icala, imfundiso yooBawo abaNgcwele malunga nokwenziwa isithixo-nto esifanelekileyo – yeyokuba umfanekiselo kaThixo awufanele ufihlwe ziintshukumo “ezisezantsi” zomphefumlo, kodwa umfanekiselo kaThixo nokuqonda kokomoya kufanele kukhokelela umntu phezulu. Oku kuyintsingiselo yomthandazo kaYesu wokuqola komntu ngokomoya. Kodwa buyintoni obu bubi emntwini? Okokuqala, apha asinakuvumelana nemfundiso yamaRoma Katolika yokuba “ilizwe lezilwanyana” (“animalische Seite”), ngokusikela umda amandla omoya omntu, lingumthombo wesono nomjelo wobubi. Nomzimba (awathi uSt. UPawulos wasixelela ukuba yitempile yoMoya oyiNgcwele) okanye isini asingumthombo wesono.
Ngokwemvelo yabo, ububi bubomoya. Umntu unokuthetha (nangona kunzima ukwamkela kwangoko) malunga nokuba nokwenzeka kobukho bomoya "omnyama" - kuba imimoya engendawo iseyimimoya. Ubume bomoya bobubi buthetha ukuba emntwini, ngaphezu komfanekiso kaThixo, kukho iziko lesibini: isono sokuqala.
Ngoku sinokusiqonda isizathu sokuba emntwini isono santlandlolo sinxibelelene nendalo yakhe kungekhona nobuntu bakhe. Ngomntu wakhe umntu ukhululekile, kodwa unqabile kwindalo - uthwala isono sokuqala kwaye yonke inkqubo yophuhliso lomoya kukuba ubumnyama obukumntu - njengesono - ukuba alahlwe nguye. [4 ] Ukuze sikuqonde ngokupheleleyo oku, kufuneka senze enye ingcaciso-ukuba ngokwendalo yabo, bebonke, abantu benza uhlobo oluthile lobunye, oko kukuthi, kufuneka sithethe ngomanyano loluntu (kuAdam, “bonke bona” ). Wathi St. uPawulos [5]). Le yimfundiso yobukhatholika bobuntu, yobuKatolika bomntu. Into ayiphiliswe nguMsindisi ngesenzo sakhe sokuhlangula yindalo yomntu, kodwa umntu ngamnye kufuneka azifundele amandla asindisayo esenzo sikaKrestu.
Esi sisiphelo somsebenzi womntu ngamnye – ukunxulumanisa umntu wakhe nobuntu bukaKristu. Olungalususiyo uthando lwethu olufanayo, kodwa umntu ngamnye kufuneka ngokobuqu (ingakumbi enguqukweni nasekuguqukeni kwakhe kuThixo) adibanise - ngeCawa - oko uThixo asinike kona.
Ngaloo ndlela, kwintlukwano phakathi kwendalo kunye nobuntu, esekelwe kwiBhunga laseChalcedon, isitshixo sokuqonda imfihlelo yomntu inikwe. Inyaniso yokuba sifumana usindiso kuphela eCaweni isenokubonakala ingumnqa. Nangona kunjalo, umntu uzifumana eseCaweni kuphela kwaye kuye kuphela anokuthi alinganise oko iNkosi ikunike kwindalo yethu ngentlawulelo. Yiyo loo nto sinokuthi siphuhlise indalo yomntu - ngengqiqo yobunzulu bayo - eCaweni kuphela. Ngaphandle kwayo, indalo yomntu ayinakukhululwa ekuweni. Yiyo loo nto sihlula ingqondo yecawa kumntu ngamnye, kuba ingqondo yomntu inokwenza impazamo kwaye kuphela ngoncedo lobabalo lweCawe ifumana amandla ayimfuneko ngokwayo. Le mfundiso yezizathu zecawa isekela yonke imfundiso yobuOthodoki (i-epistemology yayo). Kungoko imfundiso yamabhunga, angumthombo weNyaniso ngesenzo soMoya oyiNgcwele. Ngaphandle kwesenzo soMoya oyiNgcwele, amabhunga, nokuba agqibelele ngokwecanon, ayingomthombo weNyaniso. Nangona kunjalo, oko kuthethiweyo ngengqiqo kuyasebenza nakwinkululeko - njengomsebenzi weCawe. Inkululeko inikwa iCawe, hayi umntu ngamnye – ngokwenyani yelizwi, sikhululekile eCaweni kuphela. Kwaye oku kukhanyisa ukuqonda kwethu inkululeko njengesipho seBandla, kwinto yokuba sinokusebenzisa inkululeko kuphela eCaweni, kwaye ngaphandle kwayo asinako ukusilawula ngokupheleleyo isipho senkululeko. Umgaqo ofanayo uyasebenza nakwisazela. Isazela somntu sinokusoloko sisenza iimpazamo. (Oku kucaciswa kakuhle komnye wemithandazo eyayisenziwa ngokufihlakeleyo ebudeni beLiturgy, apho umbingeleli ethandaza kuYehova ukuba amhlangule “kwisazela esikhohlisayo.” [6]) Oku kuthetha ukuba isazela somntu ngamnye asisoloko singumjelo wobulungisa; kodwa amandla alo enziwa kuphela kwisazela seBandla.
Kwingqiqo yamaOthodoki, umntu utyhilwa kuphela kwiCawa. Olu nxulumano lomntu neCawe lolona lubalulekileyo ekuqondeni kwethu umntu, kwaye mhlawumbi ngoku kuya kucaca ngakumbi ukuba kutheni indalo yomntu ityhilwa ngokucace kangaka kumava ePasika. Kumava ePaschal, umntu uyazilibala – apho singamalungu eCawe kakhulu kunathi. Kambe ke, kuninzi okungaqondakaliyo kwindlela umntu azijonga ngayo iBandla, kwaye leyo yinto ekungamele ilityalwe. Umzekelo, ukusondelelana nje neCawe akukathethi “icawa” yethu. Okuchasayo kuyenzeka kwakhona: umntu ongaphandle buthathaka onxibelelene neCawe unxibelelene kakhulu nayo ngaphakathi kunabo bangaphandle basondele eCaweni. ICawe ngokwayo ingumntu kaThixo-umntu, kukho icala lomntu kulo, kukho necala lobuthixo, elithe, ngaphandle kokudibanisa, lihlala lingenakuhlukaniswa. Ngokuhlala eCaweni, umntu uyatyetyiswa ngamandla alo, ngamaSakramente aNgcwele nangazo zonke izinto iBandla elinazo njengoMzimba kaKristu.
Oku ngokuchanekileyo kukugqabhuka kwentliziyo yangaphakathi yomntu - ngokwamazwi oMpostile oNgcwele uPawulos.
[1] Bona: 1 Pet. 3: 4.
[2] Umbhali ubhekisela kula mazwi alandelayo adumileyo kaMfundisi uSeraphim waseSarov: “Injongo yobomi bethu kukufumana uMoya oyiNgcwele kaThixo. Eyona ndlela yokufumana uMoya oyiNgcwele ngumthandazo.
[3] Bona: 1 Kor. 6:19.
[4] Kumxholo omkhulu kunye nengxoxo malunga nokuqonda isono sookhokho kwi-theology ye-Orthodox, bona umsebenzi odumileyo weProt. UJohn Sava Romanidis.
[5] Bona: iRoma. 5:12.
[6] Ukusuka kumthandazo wesithathu oyimfihlo wombingeleli ukusuka kulandelelwano lweLiturgy of the Faithful.
Umthombo: Zenkovsky, V. "Ii-Fundamentals of Orthodox Anthropology" - Ku: Vestnykh RSHD, 4, 1949, iphepha 11-16; ngokurekhoda intetho kaProf. Vasily Zenkovsky.
