Umbhali: Fr. Vasily Zenkovsky
Njengesibonelo sokuthi i-anthropology yama-Orthodox ihluke kanjani kweyamahlelo aseNtshonalanga, izimo zengqondo ezihlukene ngolimi lwendabuko emahlelweni ahlukene zingasisiza. Ukulingana ngokwezilimi sekusungulwe ezweni lamaRoma aKhatholika, ngenxa yalo ulimi oluzithole lungaphandle kwesenzo seBandla. Isimo sengqondo esinjalo ngolimi, siluguqule lube isenzakalo semvelo nje lapho ingekho indawo yendlu engcwele, sihlukanisa iBandla namandla ayisisekelo okuxhunyaniswa nawo ukuthuthukiswa komoya womuntu.
Sithola enye into ebuProthestani, lapho ulimi lwendabuko lunikezwa indawo egcwele, lapho kungekho mngcele wokwenza izinkonzo ngolimi lwawo, kodwa, ngokombono ovamile wobuProthestani, ulimi luqashelwa kalula nje njengento “engokwemvelo”. ngokungabibikho kwanoma yimuphi umqondo wokungcweliswa kolimi.
Kithina, ama-Orthodox, kunenkolelo yokuthi ngokungcweliswa kolimi eSontweni kukhona ukungena okujulile emphefumulweni wesonto. Iqiniso lokuthi ezweni lakithi izinkonzo zesonto ziqhutshwa ngolimi lwendabuko lixhumanisa kakhulu umkhakha wezenkolo nowesizwe.
Lapha sinesibonelo esisodwa sokuthi ubuhlobo phakathi kweBandla namandla emvelo omphefumulo buhluke kanjani emahlelweni ahlukene; indikimba enkulu umbuzo wokuthi obaba abangcwele babesiqonda kanjani isimo somuntu. Imfundiso yoMkhandlu weChalcedon kufanele ibhekwe njengesisekelo sokwakhiwa kwe-anthropology yama-Orthodox. Ngokwemfundiso yalo mkhandlu, kunezimo ezimbili eNkosini uJesu Kristu - ebunyeni bobuntu Bakhe - kunezimo ezimbili (zobuNkulunkulu nezomuntu). Okubalulekile kule mfundiso uma sibheka ukwakha i-anthropology wukuthi lapha kunikezwa umehluko phakathi kwemvelo yomuntu nomuntu okuye, ngoba eNkosini umuntu oyedwa unezimo zombili. Futhi njengoba, ngokwezimfundiso zoMkhandlu waseChalcedon, iNkosi uJesu Kristu yayinguNkulunkulu weqiniso noMuntu weqiniso, singasho ukuthi imfihlakalo yomuntu yembulwa kuKristu kuphela.
Lokhu kusho ukuthi ukwakhiwa kwe-anthropology kumele kusekelwe kulo mehluko oyisisekelo phakathi kwemvelo nobuntu, okuyisisekelo semfundiso ye-Chalcedon, kodwa, ngaphezu kwalokho, eSontweni sineminye idatha eminingi yokwakhiwa kwe-anthropology yama-Orthodox, okubaluleke kakhulu cishe yilokho esizizwa thina ma-Orthodox lapho sigubha i-Easter. Ezinkonzweni zePhasika sithola injabulo kumuntu kakhulu kunakuqala; Izigigaba zePhasika zisinika ukholo kumuntu. Futhi lesi yisambulo sangempela somuntu esisithathayo. Futhi kubalulekile ukuthi lokhu akusiniki nje injabulo yomuntu, kodwa ukholo kumuntu, ukholo kulo mfanekiso waphezulu, ovalelwe kumuntu futhi ongenakuhlehliswa ngaphansi kwanoma yiziphi izimo.
Kuphephile ukusho ukuthi mhlawumbe isici esibaluleke kakhulu se-anthropology yethu ukholo kumuntu. Azikho izono ezingasusa lomfanekiso kumuntu, zibhubhise umzalwane wethu kuwo.
Imfundiso yomfanekiso kaNkulunkulu kumuntu, isenzo salo mfanekiso kuye, isisekelo se-anthropology yethu - into eyinhloko kumuntu ihlobene naleyo misebe yokukhanya kukaNkulunkulu, eyenza ukuba nokwenzeka kokuphila okungokomoya kuye, ngenxa yalokho. kumuntu kuhamba ukuphila kwangaphakathi.
Indoda "yangaphakathi" umphostoli oNgcwele akhuluma ngayo. Peter, [1] ungumthombo wokuvuthwa kwakhe. Yilesi sici esikuye ukukhanya kukaNkulunkulu okuphuma kukho. Ngakho-ke, imfundiso yamaProthestani yokuthi umfanekiso kaNkulunkulu kumuntu ubonakala ususuliwe, unyamalele, ayamukeleki kithi. Imfundiso yamaRoma Katolika yomfanekiso kaNkulunkulu kumuntu iseduze nathi, kodwa futhi ayihambisani neyethu. Umehluko phakathi kwethu namaRoma Katolika ukuthi kuwo umfanekiso kaNkulunkulu uthathwa njengesimiso “esingaphelele” kumuntu. Lokhu kubonakala ikakhulukazi emfundisweni “yokulunga kwasekuqaleni” (justitia originalis) yabantu bokuqala epharadesi ngaphambi kokuwa.
Imfundiso yenkolo yamaRoma Katolika ifundisa ukuthi umfanekiso kaNkulunkulu wawunganele ukuba umuntu athuthuke ngendlela evamile, nokuthi “umusa owengeziwe” - gratia superaddita - nawo wawudingeka.
Ngaphandle kokungena ekugxekeni kwale mfundiso, kufanele siveze ukuthi thina, ama-Orthodox, sibheka isimo sokuqala somuntu epharadesi ngendlela ehlukile futhi sicabange ngendlela ehlukile ngensindiso yomuntu - njengokubuyiselwa komuntu wokuqala owadalwa. Ngokubona amandla aphelele omfanekiso kaNkulunkulu kumuntu, siyaqaphela ukuthi kukhona umsele wokukhanya kukaNkulunkulu kithi – ukuthi kulokhu kukhanya kukaNkulunkulu, okukhanya kithi ngomfanekiso kaNkulunkulu, ondle impilo yonke yangaphakathi yomuntu.
Nokho, kuyaqondakala futhi ukuthi umfanekiso kaNkulunkulu - njengomqhubi wokukhanya kukaNkulunkulu emphefumulweni womuntu - futhi uvula ithuba lokusondeza umphefumulo kuNkulunkulu, ithuba lokukhanyiselwa ngokomoya kanye nombono osheshayo wezwe eliphakeme.
Ngakho-ke imfundiso yama-Orthodox yobudlelwane phakathi kwempilo yangaphakathi kumuntu kanye nempilo yokuzincisha kuye. Incazelo yonke yokuqonda kwe-Orthodox kwe-asceticism itholakala eqinisweni lokuthi icindezela yonke into esusa ukukhanya okungokomoya ukubusa izinto ezibonakalayo emphefumulweni. Nansi incazelo yalokho okwashiwo uMfundisi uSeraphim, ukuthi umsebenzi wempilo yethu uwukuthola uMoya oNgcwele. [2] Ukusebenza kukaMoya oNgcwele kwenzeka emphefumulweni womuntu ngokuqondile ngomfanekiso kaNkulunkulu. Ngakolunye uhlangothi, imfundiso yoBaba Ongcwele mayelana nokwenziwa unkulunkulu - njengombono omuhle - iwukuthi umfanekiso kaNkulunkulu akufanele ufihlwe ukunyakaza “okuphansi” komphefumulo, kodwa umfanekiso kaNkulunkulu nokuqonda okungokomoya kufanele kuholele umuntu phezulu. Lokhu ukubaluleka komthandazo kaJesu wokuvuthwa komuntu ngokomoya. Kodwa buyini lobu bubi kumuntu? Okokuqala nje, lapha asinakuvumelana nemfundiso yamaRoma Katolika yokuthi “izwe lezilwane” (“animalische Seite”), ngokukhawulela amandla omuntu angokomoya, liwumthombo wesono nomsele wobubi. Umzimba (owasitshela uSt. UPawuli ukuthi uyithempeli likaMoya oNgcwele) noma ucansi akuwona umthombo wesono.
Ngokwemvelo yakho, ububi bungokomoya. Umuntu angakhuluma ngisho (nakuba kunzima ukwamukela ngokushesha) mayelana nokuba khona kwengokomoya “elimnyama” - ngoba imimoya emibi iseyimimoya. Isimo somoya sobubi sisho ukuthi kumuntu, ngaphezu komfanekiso kaNkulunkulu, kunesikhungo sesibili: isono sokuqala.
Manje sekungenzeka ukuqonda ukuthi kungani kumuntu isono sokuqala sixhumene nemvelo yakhe hhayi nobuntu bakhe. Ngomuntu wakhe umuntu ukhululekile, kodwa uncane ngokwemvelo - uthwala isono sokuqala futhi yonke inqubo yokukhula ngokomoya iwukuthi ubumnyama obukumuntu - njengesono - ukulahlwa nguye. [4 ] Ukuze sikuqonde ngokugcwele lokhu, sidinga ukucacisa okunye okwengeziwe - ukuthi ngemvelo yabo, bebonke, abantu bakha uhlobo oluthile lobunye, okungukuthi kufanele sikhulume ngobunye besintu (ku-Adamu, "bonke bonile" ). kusho uSt. Paul [5]). Lena imfundiso yobuKhatholika besintu, yemvelo yobuKhatholika yomuntu. Lokho uMsindisi akuphilisile ngesenzo Sakhe sokuhlenga kuyimvelo yomuntu, kodwa umuntu ngamunye kufanele azifundele yena amandla okusindisa esenzo sikaKristu.
Lesi isiphetho somsebenzi wawo wonke umuntu – ukuhlanganisa umuntu wakhe nobuntu bukaKristu. Okungasusi uthando lwethu sobabili, kodwa umuntu ngamunye kufanele mathupha (ikakhulukazi ekuphendukeni nasekuphendukeleni kwakhe kuNkulunkulu) akuhlanganise - ngeBandla - lokho uNkulunkulu asinike kona.
Ngakho, umehluko phakathi kwemvelo nobuntu, owasungulwa eMkhandlwini weChalcedon, isihluthulelo sokuqonda imfihlakalo yomuntu sinikezwa. Iqiniso lokuthi sithola insindiso eBandleni kuphela kungase kubonakale kuyindida. Kodwa-ke, umuntu uzithola eseBandleni kuphela futhi kuyena kuphela angakwazi ukulinganisa lokho iNkosi ekunike imvelo yethu ngesenzo sokuhlenga. Kungakho singathuthukisa imvelo yomuntu - ngomqondo wokujula kwayo - eBandleni kuphela. Ngaphandle kwakho, imvelo yomuntu ayikwazi ukukhululwa ekuweni. Kungakho sihlukanisa ingqondo yebandla kumuntu ngamunye, ngoba ingqondo ngayinye ingenza iphutha futhi ngosizo lomusa lweBandla kuphela lapho ithola khona amandla adingekayo. Le mfundiso yezizathu zesonto isekela yonke imfundiso yobu-Orthodoxy (i-epistemology yayo). Ngakho-ke imfundiso yemikhandlu, engumthombo weQiniso ngesenzo sikaMoya oNgcwele. Ngaphandle kwesenzo sikaMoya oNgcwele, imikhandlu, noma ngabe iphelele ngokohlu lwezincwadi zeBhayibheli, ayiwona umthombo weQiniso. Nokho, osekushiwo mayelana nokucabanga kuyasebenza nasenkululekweni - njengomsebenzi weBandla. Inkululeko inikezwa iBandla, hhayi kumuntu ngamunye - ngomqondo wangempela wezwi, sikhululekile eBandleni kuphela. Futhi lokhu kukhanyisa ukuqonda kwethu inkululeko njengesipho seBandla, eqinisweni lokuthi singasebenzisa inkululeko kuphela eBandleni, futhi ngaphandle kwalo ngeke sikwazi ngokugcwele isipho senkululeko. Kusebenza isimiso esifanayo nakunembeza. Unembeza womuntu ungahlala unephutha. (Lokhu kuvezwe kahle komunye wemithandazo eyimfihlo phakathi neMithetho Yenkonzo, lapho umpristi ekhuleka eNkosini ukuba imkhulule “kunembeza oyinkohliso.” [6] Lokhu kusho ukuthi unembeza womuntu ngamunye awuwona ngaso sonke isikhathi umgudu wokulunga, futhi unembeza womuntu ngamunye awuyena umgudu wokulunga. kodwa amandla alo enziwa kunembeza weBandla kuphela.
Ekuqondeni kwe-Orthodox, umuntu wembulwa eSontweni kuphela. Lokhu kuhlotshaniswa komuntu neBandla kubaluleke kakhulu ekuqondeni kwethu umuntu, futhi mhlawumbe manje kuya kucaca ukuthi kungani imvelo yomuntu yembulwa ngokucace kangaka ekuhlangenwe nakho kwePhasika. Ezikhathini zePhasika, umuntu uyazikhohlwa - lapho sisonta kakhulu kunathi. Yebo, kuningi okungaqondakali endleleni umuntu abheka ngayo iBandla, futhi lokho kuyinto okungamelwe ilibaleke. Ngokwesibonelo, ukusondelana nje neBandla akusho ukuthi “isonto” lethu. Okuphambene nakho kungenzeka: umuntu oxhumene ngokubuthakathaka ngaphandle neBandla ngaphakathi uxhumene kakhulu nalo kunalabo abasondelene neBandla ngaphandle. IBandla ngokwalo liwumzimba kaNkulunkulu-umuntu, kukhona uhlangothi lomuntu kulo, kukhona nohlangothi lwaphezulu, okuthi, ngaphandle kokuhlangana, luhlale lungenakuhlukaniswa. Ngokuhlala eBandleni, umuntu unothiswa ngamandla alo, ngamaSakramente aNgcwele nangakho konke iBandla elinakho njengoMzimba kaKristu.
Lokhu ukudabuka kwenhliziyo engaphakathi yomuntu - ngokwamazwi kaMphostoli oNgcwele uPawulu.
[1] Bheka: 1 Pet. 3: 4.
[2] Umbhali ubhekisela kulawa mazwi alandelayo adumile kaMfundisi uSeraphim waseSarov: “Inhloso yokuphila kwethu ukuthola uMoya oNgcwele kaNkulunkulu. Indlela eyinhloko yokuthola uMoya oNgcwele umthandazo.
[3] Bheka: 1 Kor. 6:19.
[4] Esihlokweni esikhulu kanye nenkulumo-mpikiswano mayelana nokuqonda isono samadlozi emfundisweni yenkolo yobu-Orthodox, bheka umsebenzi odumile kaProt. UJohn Sava Romanidis.
[5] Bheka: iRoma. 5:12.
[6] Kusukela emthandazweni wesithathu oyimfihlo wompristi kusukela ekulandelaneni kweMithetho yabaThembekileyo.
Umthombo: Zenkovsky, V. "Fundamentals of Orthodox Anthropology" - Ku: Vestnykh RSHD, 4, 1949, pp. 11-16; ngokurekhoda inkulumo kaProf. Prot. Vasily Zenkovsky.
