Kwakhona abaSeki BeCawa babelugqala usindiso njengosindiso ngokuyintloko ezonweni. UJustin the Martyr uthi: “UKristu wethu wasikhulula, entywiliselwa kwizono ezinzulu ezenziwa sithi, ngokubethelelwa kwakhe emthini nangokungcwaliswa kwethu ngamanzi, waza wasenza indlu yomthandazo neyonqulo. ” UJustin oNgcwele, uthi: “Thina, ngoxa sasisazinikele kuhenyuzo nakuzo zonke izenzo ezibi ngokubanzi, siye satsalela ngaphakathi kwethu ubabalo esilunikwe nguYesu wethu ngokokuthanda kukaYise, zonke izinto ezingacocekanga nezingendawo ezikuYesu Kristu. esithe sasambatha. Usathana uyasivukela, esoloko esenza ngokuchasene nathi kwaye enqwenela ukutsalela wonke umntu kuye, kodwa iNgelosi kaThixo, oko kukuthi amandla kaThixo awathunyelwa kuthi ngoYesu Kristu, ayalela, kwaye uyarhoxa kuthi. izono, kunye nentuthumbo nelangatye ukuba umtyholi nabo bonke abakhonzi bakhe basilungiselela, kwaye apho kwakhona uYesu uNyana kaThixo asikhulule. Ngaloo ndlela, uSt. Justin akayilibali imiphumo yesono, kodwa ukukhululwa kubo kubonakala kuye njengomphumo wosindiso, kungekhona isiseko sakhe kunye nenjongo ephambili ("usindisa kwakhona"). Undoqo wosindiso ulele kwinto yokuba iNkosi uYesu Krestu yasinika amandla okuthi ngawo soyise uhlaselo lukasathana olusihlaselayo kwaye sihlale sikhululekile kwiinkanuko zethu zangaphambili.
“Mna,” utsho uEfrayim oNgcwele umSiriya, “ndisindisiwe kumatyala amaninzi, kumkhosi wezono, kwimixokelelwane enzima yobugwenxa nakwiminatha yesono, ndasindiswa kwizenzo ezingendawo, ebugwenxeni obufihlakeleyo, nakukungcola. yokonakala, kwizothe eziziinkohliso. Ndavuka kolu daka, ndaphuma kulo mhadi, ndaphuma kobu bumnyama; Philisa, Yehova, ngokwelizwi lakho, bonke ubulwelwe obubonayo kum. Ngala mazwi, uMfundisi u-Ephraim akabonakalisi nje kuphela undoqo wosindiso ngokwembono yomxholo wayo, kodwa wenza kube lula ukuqonda uhlobo lwalo, indlela olufezwa ngayo: aluyiyo inkundla yangaphandle okanye imilingo. Isenzo, kodwa uphuhliso lwenzeka ngokuthe ngcembe emntwini ngesenzo sobabalo lukaThixo, ukuze kubekho izidanga zentlawulelo. “UmKristu ofezekileyo,” uBawo Ongcwele uvakalisa kwaloo ngcamango inye, “uvelisa sonke isidima naso sonke isiqhamo somoya esigqibeleleyo esigqwesa indalo yethu . . . ethabathekile yizono, njengoko wanikwa ukukhululwa ngokugqibeleleyo yiNkosi.”
Ingcinga efanayo inokufumaneka ngendlela ecace gca eSt. Athanasius yase-Aleksandriya, uthi, “Ngenxa yokuba, indalo yomntu, yakuba itshintshile, yayishiya inyaniso yathanda ubugwenxa, ngoko oKuphela koZelweyo waba ngumntu ngolungelelwano. ukulungisa oku kuye, ukuze akhuthaze ubuntu bomntu ukuba bathande inyaniso baze bathiye ukuchas’ umthetho.”
UKristu “ubizwa, ngokutsho kukaSt. Gregory onguMfundi wezakwalizwi, “Intlangulo” ( 1 Korinte 1:30 ), njengoko esikhulula siphantsi kwesono, njengoko wazinikelayo ngenxa yethu njengentlawulelo, njengedini elihlanjululwayo ngenxa yabantu. ihlabathi.”
Undoqo wosindiso
Ngoko ke, ngokombono wamaOthodoki, undoqo, intsingiselo kunye nenjongo yokugqibela yokusindiswa komntu kukumkhulula esonweni nokumnika ubomi obungcwele obungunaphakade ebudlelaneni noThixo. I-Othodoki ayilibali ngemiphumo yesono, ukufa, ukubandezeleka kunye nezinye izinto, ayinambulelo ngokukhululwa kubo kuThixo - kodwa oku kukhululwa akuyena uvuyo oluphambili kuye, njengoko kukuqonda ngokusemthethweni ubomi. Njengompostile uPawulos, amaOthodoki akalila kakhulu kangangokuba asongelwa isohlwayo sesono, apho (isono) angenako ukukhululwa ngayo nangayiphi na indlela, kodwa akanako “ukuwususa kulo mzimba wokufa,” ohlala kuwo. “omnye umthetho ochasa “umthetho wengqondo” omkholisayo ( Roma 7:22-25 ). Hayi ukuzoyikisela, kodwa umnqweno wobungcwele, ubomi obuvumelana noThixo, ubangela ukuba umntu ozinikele ngokwenene ekuhloneleni abe buhlungu.
Ukuba lo ngundoqo wosindiso, ngoko ke kwayona ndlela yalo iqinisekileyo kuthi.
Ukuba umntu ucinga kuphela ngokukhulula umntu ekubandezelekeni, ngoko ke akukho mahluko kwaphela ukuba oku kukhululwa kukhululekile okanye akukhululekanga kwicala lomntu. Kodwa ukuba umntu kufuneka enziwe ilungisa, kuyimfuneko ukuba akhululwe ngokuchanekileyo esonweni, ke akukhathali nokuba umntu uya kuba sisisulu sokubandezeleka ngenxa yesenzo samandla angaphezu kwawemvelo, okanye nokuba yena ngokwakhe uya kuthatha inxaxheba ukuhlangulwa kwakhe.
Usindiso lufezwa ngaphandle kokusilela ngokuthatha inxaxheba kokuqonda kwabantu kunye nenkululeko; ngumbandela wokuziphatha, kungekhona owenziwe ngoomatshini.
Kungenxa yoko le nto, kwiZibhalo Ezingcwele nakwimisebenzi yabaSeki beCawa, kukho umnqweno othe rhoqo wokweyisela umntu ukuba asebenzele usindiso lwakhe, kuba akukho mntu unokusindiswa ngaphandle kwemigudu yakhe. Ubungcwele, ukuba buyinto yokuzikhethela yendalo, buya kuphulukana nesimilo kwaye buguquke bube bubume bokungakhathali. “Awunakuba nobubele ngaphandle kwemfuneko” (I. Chrysostom).
Ngoko ke, kuphosakele ngokufanayo ukucinga ngosindiso njengesenzo esiphilileyo ngokwangaphandle emntwini nesisenzeka emntwini ngaphandle kokuba nenxaxheba kwinkululeko yakhe. Kuzo zombini ezi meko, umntu ebeya kujika abe ngumnqweno obuthathaka kuphela wempembelelo yomnye umntu, kwaye ubungcwele obufunyenwe nguye ngale ndlela abuyi kwahluka nangayiphi na indlela kubungcwele bemvelo, obungenasidima sokuziphatha, kwaye, ngenxa yoko. , hayi konke konke okulungileyo akufunayo. umntu. USt. Kodwa ungakuphakamisela njani ezulwini, ukozela, ulele, ungcatshwa bububi, ubunewunewu, ubudlakudla? Nawe ukhona awuzukusalela emva kobubi? “Umntu ebengayi kubamkela ubungcwele obabunyanzelwa kuye yaye buya kuhlala bunjalo. Ngoko ke, nangona ubabalo lukaThixo lwenza lukhulu ekusindiseni umntu, nangona yonke into inokubangelwa kuye, nangona kunjalo, "kwaye ufuna ikholwa, njengenduku yokubhala okanye utolo olusebenzayo" (uCyril waseYerusalem.) “Usindiso lomntu alulungiselelwanga ngogonyamelo nobundlongondlongo, kodwa ngokucenga nokulunga. Ngoko ke, wonke umntu unobukhosi ekusindisweni kwakhe "(Isidore Pelusiot). Yaye oku akupheleli nje ekuqondeni impembelelo yobabalo, ngokungathi kunjalo, ezinikela elubabalweni, kodwa ngenxa yokuba ehlangabezana nosindiso olunikelwa kuye ngowona mnqweno mkhulu wokuba “awakhokele ngenzondelelo amehlo akhe. ekukhanyeni” (kukaThixo) (uIrenaeus waseLyons). UEfrayim waseSirin, - uhlala ekulungele ukukunika isandla sakhe sokunene, kwaye akuphakamise ekwindla. Kuba xa uthe wasolula isandla sakho kuye, uya kukunika isandla sakhe sokunene, ukuba akuphakamise. kuphela usindiso lwakhe, kodwa “unceda ubabalo olusebenza kuye.” Yonke into enhle eyenzekayo emntwini, yonke ukukhula kokuziphatha, yonke inguqu eyenzeka emphefumlweni wakhe, ngokuqinisekileyo ayenzeki ngaphandle kwengqondo kunye nenkululeko, ukuze kungabi ngomnye umntu, kodwa "umntu ngokwakhe uyaguquka, ukususela ekuguqukeni kwakudala, entsha.” Usindiso alunakuba sisiganeko sangaphandle sokugweba okanye somzimba, kodwa kufuneka sibe sisenzo sokuziphatha, kwaye, ngenxa yoko, ngokuqinisekileyo ithatha njengemeko engenakuthintelwa kunye nomthetho ukuba umntu ngokwakhe enze esi senzo, nangona ngoncedo lobabalo. Ubabalo, nangona lusebenza, nangona lusenza yonke into, alunakusilela ngaphakathi kwenkululeko kunye nokuqonda. Lo ngumgaqo osisiseko wobuOthodoki, yaye awumele ulityalwe ukuze uqonde imfundiso yeCawa yobuOthodoki ngeyona ndlela yokusindiswa komntu.
Umthombo: ngezifinyezo ezingaphambukisi intsingiselo, ukusuka kumsebenzi ka-Archbishop (Finland) uSergius: "Imfundiso ye-Orthodox yosindiso". U-Ed. 4. ISt. 1910 (iphe. 140-155, 161-191, 195-206, 216-241) - ngesiRashiya.
Ifoto ngu-Maria Orlova:
