Umbhali: Umbhishobhi Sylvester waseBelgorod
Ukuze uthole isiqephu emlandweni wesonto
Esimweni sokuphikisana ngendlela iBandla elamukele ngayo abantu abagcotshwe emiphakathini enoqhekeko, izinkomba zezehlakalo ezihlukahlukene zomlando zingazwakala njalo. Ikakhulukazi, abavikeli besikhundla se-Patriarchate yaseConstantinople, eyamukela amalungu e-UOC-KP ne-UAOC ngesidlo ngaphandle kokuphinda ukugcotshwa kwabo, bacaphuna izibonelo zeBandla elamukela abantu abagcotshwa hhayi kuphela nge-schismatics kodwa ngisho nangama-schismatics. abahlubuki. Nokho, uma uhlolisisa, lezi zibonelo azicacile neze.
Lapha sizonaka isibonelo esisodwa kuphela esinjalo, ngoba izinkomba zaso zivame kakhulu. Lokhu kubhekisela ekugcotshweni kukaSt Meletius, owahlala esihlalweni sobukhosi sase-Antiyokiya ngo-360. Kukhona izimangalo ezincwadini zokuthi wagcotshwa ama-Arian. Yilokhu okushiwo ababhali besonto basendulo nabacwaningi banamuhla. Ngokwesibonelo, uSocrates the Scholastic encwadini yakhe ethi Church History ubika ukuthi e-Antiyokiya abalandeli beSivumo Sokholo SaseNicaea babekholelwa ukuthi “uMeletius wamiswa ngesinqumo sama-Arian” ( Incwadi II, isahluko 44 ). U-Epiphanius waseKhupro ubhala ukuthi uMeletius uSt. Muva nje, uMbhishobhi uCyril (uCaterelos, okwamanje oyiDolobha laseCyrene endaweni yoMbhishobhi waseConstantinople) [73] kanye no-abbot wesitokisi “St. U-Anna “eNtabeni i-Athos Archimandrite Antipas [28].
Njengoba sazi, uSt. Meletius wayezungezwe inhlonipho ekhethekile ngesikhathi sokuphila kwakhe kokubili e-Antiyokiya naseConstantinople. Futhi ngo-381 waze waba ngusihlalo weSecond Ecumenical Council. Lamaqiniso angavunyelaniswa kanjani nokusolwa kwe-Arianism? Izimpendulo zalo mbuzo sezinikezwe ababhali abathile bama-Orthodox, [5] futhi nokho sizozama ukubhekisisa lesi siqephu emlandweni wesonto.
Impilo ka-St. Meletius kuze kube yilapho ekhethwa eKhathedrali lase-Antiyokiya
Kuncane kakhulu okwaziwayo ngempilo ka-St. Meletius ngaphambi kokukhethwa kwakhe e-Antiyokiya Cathedral. Emithonjeni kukhona ulwazi oluncane kakhulu mayelana nesiphetho sakhe eminyakeni engu-360 edlule.
Ngesikhathi sokukhethwa kwakhe eSontweni Lase-Antiyokiya, uSt. Meletius wayesevele engumbhishobhi. Cishe ngonyaka wama-358, wathola isihlalo eSebastia (manje eyiSivas, empumalanga yeTurkey) esikhundleni sikaMbhishobhi Eustathius owaxoshwa. Kodwa ukuhlala kukaSt. Meletius eSebastia kwakufushane kakhulu. Njengoba bl. UTheodoret waseKhurene, uMeletius, “enganelisekile ngokungalawuleki kwabangaphansi kwakhe, wathatha umhlalaphansi futhi wahlala kwelinye idolobha” ( Church History. Book II, Isahluko 31) [7]. Kungenzeka ukuthi lokhu kwakuwukungqubuzana nomhlambi, okwagcina ukuzwelana noMbhishobhi Eustathius owayedingisiwe. USocrates the Scholastic ubhala ukuthi esuka eSebastia St. Meletius wathuthela eVeroia waseSyria, lapho aphinde wahlala khona esihlalweni sobubhishobhi (Incwadi II, Isahluko 44) [8]. Kodwa ezincwadini zocwaningo iqiniso lenkonzo yama-episcopal yaseSt Meletius eVeroia kuyabuzwa. Kusobala ukuthi wavele wahlala eVeroia eyedwa, kodwa akazange enze imisebenzi yama-episcopal lapho. KwakuseBereya lapho uMeletius wabizelwa khona ukukhonza e-Antiyokiya.
Azikho izinkomba emithonjeni egciniwe zokuthi ubani owagcoba uSt. Meletius Bishop of Sevastopol. Umbuzo wokuthi uMeletius wayenasiphi isikhundla sezenkolo ngesikhathi sokugcotshwa kwakhe ukuba ngumbhishobhi nawo awukacaci. Kwezesayensi, lezi zindaba zihlala ziyimpikiswano. Njengoba sesishilo, eSebastia St. Meletius waqokwa esikhundleni sikaMbhishobhi Eustathius owayedingisiwe. Owokugcina bekungowakwa-Omiusians (kusuka ku-грμοιούσιος - okufanayo). wahlanganyela imfundiso “yokufana” kweNdodana kaNkulunkulu uYise.
Ama-Omiusians ayenqaba amagama oMkhandlu WaseNicaea. Babekholelwa ukuthi imfundiso yobunye bukaYise neNdodana iqukethe ukuhlubuka kwe-modalism (Savelianism). Egameni elithi “omunye ngoqobo” (omousios, ὁμούσιος), elalisetshenziswa eSivumweni Sokholo SaseNicaea, bayibona ingozi yokuhlanganisa uYise neNdodana “entweni eyodwa.” Ngesikhathi esifanayo, babevame ukusebenzisa igama eliseduze neSivumo Sokholo saseNicaea egameni elithi "elifanayo".
Ukukhishwa kukaMbhishobhi u-Eustathius eKhathedrali laseSebastopol cishe kwaba umphumela womsebenzi kaMbhishobhi u-Acacius waseKhesariya, owayengumholi wenye inhlangano yezenkolo, i-Omii. U-Omii (kusuka kwelesiGreek elithi ὅμοιος - efanayo) igama elisetshenziselwa ukubhekisa kubalandeli baka-Eusebius waseKhesariya - owandulela u-Acacius waseKhesariya. Emfundisweni yabo yezenkolo, ama-Omia aqhubekela phambili eqinisweni lokuthi uNkulunkulu uBaba wayengenakuxhumana okuqondile nezwe, ngakho-ke ekudalweni komhlaba waveza ngentando yakhe ngendlela engenakufinyelelwa iNdodana ezelwe yodwa. Abazange bakubone ukulingana kukaYise neNdodana, nakuba bengayibekanga iNdodana kaNkulunkulu ngokuvumelana nezidalwa ezidaliwe, ngoba babeyithatha njengoMdali womhlaba. Babekholelwa ukuthi imvelaphi yeNdodana evela kuYise yayingakhulumeki futhi akwaziwa. Ngaphezu kwalokho, uma ama-Omiusians ayebheka iNdodana njengefana noYise, ama-Omii, eqaphela iNdodana njengefana noYise, ayengacabangi ukuthi kungenzeka ukukhuluma ngokufana ngokuyisisekelo. Ngakho-ke umqondo wama-Omia wawungafani nobu-Arian obuqinile, noma ne-Omiusianism, noma neSivumo Sokholo saseNicaea.
Kukholelwa ukuthi ama-Omii aqale asho ngokucacile ukuba khona kwawo eMkhandlwini Wase-Ancyra ngo-358. Lo mkhandlu wakuhlazisa kokubili okuqinile kwe-Arianism (anomeism) kanye neSivumo Sokholo saseNicaea. Abahlanganyeli eMkhandlwini wase-Ancyra banqabe igama elithi "owodwa ngokuyisisekelo", futhi babona kulo ingozi ye-Savelianism. Nokho, njengoba izazi zesimanje zivuma, uMkhandlu ka-Ancyra ka-358 wasondeza ukunqoba kweBandla phezu kobu-Arian.
Ubufakazi bukaSt Epiphanius waseCyprus bubaluleke kakhulu lapha. Encwadini yakhe ethi Panarion, ufake igama likaSt Meletius ohlwini lwezindawo zokugeza, wambeka endaweni yesibili ngemuva kwe-Acacius yaseKhesariya (Panarion, 73, 23). Ngaphezu kwalokho, u-St Epiphanius, ecaphuna umbhalo wokuvuma izono owamukelwa ngo-359 eMkhandlwini waseSeleucia, akasho uMeletius phakathi kwababhishobhi abangu-43 abasayine lo mbhalo (Panarion, 73, 26) [13]. Lokhu kusho ukuthi igama likaSt. Meletius lalingekho ohlwini lwabasayine I-Confession of the Seleucid Council, uSt. Epiphanius ayenayo. Yingakho abacwaningi banamuhla bebheka iqiniso lokubamba iqhaza kukaSt. Meletius eMkhandlwini waseSeleucia njengento engenabufakazi. Kungenzeka ukuthi ukungabikho kwakhe eMkhandlwini waseSeleucia kuchazwa yiqiniso lokuthi ngaleso sikhathi wayengasabuthi iDiocese yaseSebastia futhi njengombhishobhi osusiwe esihlalweni sakhe, akakwazanga ukubamba iqhaza emkhandlwini.
Njengoba uSt. Epiphanius ebhala, abakwa-Omia “bafihla imicabango yabo” ngokwezimo zangaleso sikhathi. Ngenxa yalesi sizathu, phakathi kwalabo abajoyina i-current ye-Omias, kwakukhona abantu abanemibono yama-Orthodox ngokuphelele (Panarion, 73, 23) [14]. Lokhu kuphawula kuka-St Epiphanius kufakazela inkimbinkimbi enkulu yesimo iBandla elazithola likuso enkathini ephakathi koMkhandlu Wokuqala Nowesibili WamaSonto. Kwakungenakwenzeka ukudweba umugqa ocacile phakathi kwemisinga ehlukahlukene yemfundiso yenkolo ngaleso sikhathi. Umcwaningi ongumFulentshi uFerdinand Cavalera, ehlaziya ukuphila kwesonto eMpumalanga phakathi neminyaka lapho kwakugujwa khona imisinga ehlukahlukene yama-Arian ne-semi-Arian, uphawula ukuthi ezinxushunxushwini zomzabalazo phakathi kwemisinga ehlukahlukene, kwakunzima kakhulu ukwehlukanisa labo abahlala bethembekile eMkhandlwini we Nicaea kulabo ngokwesimiso benqaba imfundiso yakhe [15] *.
Kuyacaca ukuthi uMeletius uSt Meletius akanakubhekwa njengomsekeli we-Arianism eqinile (i-anomie). Wayengeke futhi abe um-Omiusian, ngoba waqokwa njengosihlalo eSeleucia esikhundleni se-Emiusian ka-Omius. Ngakolunye uhlangothi, abukho ubufakazi bokuthi uSt. Meletius wasisekela obala iSivumo Sokholo saseNicaea eminyakeni engu-360 edlule. Ngokunokwenzeka, wayeseduze ngempela nombuthano we-Acacius yaseKhesariya. Kodwa, njengoba uCavalier egcizelela, umuntu akufanele akhulume lapha ngobumba bukaSt. Abukho ubufakazi bokuthi uSt. Meletius wayengumcabango kanye nomsakazi wemfundiso ye-Omii. Abantu besikhathi, nakuba belivuma iqiniso lokuthi uMeletius wayeseduze nombuthano we-Acacius yaseKhesariya, abakaze bakhulume ngaye njengembuka.
Ukhetho luka-St. Meletius we-Antiyokiya Cathedral
Manje kumelwe sisho amazwi ambalwa mayelana nesimo esavela e-Antiyokiya ngesikhathi uSt Meletius ekhethwa kulesi sihlalo. Kusukela cishe ngo-327-330, u-St. Eustathius (okungamelwe kudidaniswe no-Eustathius waseSebastopol), owayengumhlanganyeli eMkhandlwini Wokuqala Webandla futhi evikela ngokuqhubekayo ukuzimisela kwawo, wasuswa e-Antiyokiya Cathedral. Kusobala ukuthi waketulwa esikhundleni ngenxa yamaqhinga ka-Eusebius waseNicomedia. I-St. Eustatius yabekwa amacala ahlukahlukene: ukungcola kokuziphatha, ukweyisa unina wombusi, kanye ne-Savellianism. Nokho, i-Eustathius yagumbuqelwa. Kubonakala sengathi washona ekudingisweni ngemva nje kwalokho, nakuba unyaka wokufa kwakhe usalokhu kuyimpikiswano kwezesayensi.
Ngemva kokuxoshwa kuka-St. Eustatius, isihlalo sobukhosi sase-Antiyokiya sadlulela isikhathi eside ezandleni zama-Arian, futhi amaNicaea aqinile (aqala ukuwabiza ngokuthi "ama-Eustathian" ngemva kombhishobhi wama-Orthodox owayedingisiwe) ayengenalo nelilodwa ithempeli E-Antiyokiya.
UMkhandlu waseSeleucia ngo-359 wasusa eKhathedrali lase-Antiyokiya u-Arian Eudoxius wokugcina, okwathi ngemva nje kwalokho waphumelela esihlalweni sobukhosi saseConstantinople. I-Antiyokiya Cathedral yahlala ingenalutho. Kwakukulesi simo ngo-360 lapho iSt Meletius yakhuphuka khona.
Cishe yonke imithombo etholakalayo ifakaza ngokungananazi ukuthi uMeletius waqokwa esihlalweni sobukhosi sase-Antiyokiya ngaphansi kokuvikelwa kwe-Acacius yaseKhesariya. Ngasikhathi sinye, ababhali abaningi basendulo abaqiniseki ngokulinganayo lapho bethi uMeletius akazange afeze amathemba eqembu le-Omiya. Lapho uMeletius efika e-Antiyokiya, “waveza obala incazelo engokoqobo yemfundiso kaNkulunkulu” (Incwadi II, isahluko 31). U-St. Epiphanius uphinde abhale ukuthi ithimba le-Acacius likhohliswe kulokho ababekulindele kuMeletius: “Lo Meletius, owaqokwa abalandeli baka-Acacius, bamthatha njengomlandeli wemibono yabo, kodwa akazange abe munye. , njengoba abaningi besho” (Panarion, 73, 28) [18].
Incwadi yokuqala etholakalayo echaza isikhundla senkolo kaSt. ( IzAga 360:8 ) Ngokusho kwenguqulo ye-bl. Ukukhethwa kukaTheodoret kombhishobhi omusha kwenzeka e-Antiyokiya phambi koMbusi uConstantius, owafisa ukuba bonke ababezongenela ukhetho bethule inkulumo ngaleli vesi leBhayibheli elishiwo. Ukukhethwa kwaleli vesi akuzange kwenzeke ngengozi, ngoba kwakukulo lapho ama-Arian ayesekela khona imfundiso yawo. Ngakho-ke, ngokuhumusha leli vesi, isikhundla semfundiso yenkolo somfundi ngamunye singabonakaliswa ngokucacile. Ngokusekelwe kulobu bufakazi bukaTheodoret, ezinye izazi zikholelwa ukuthi empeleni kwaba nenkulumo-mpikiswano engokwenkolo e-Antiyokiya, eyaholela esinqumweni sokumisa umbhishobhi omusha.
Eminye imithombo, nokho, ayihlanganisi intshumayelo kaSt Meletius nenqubo yokukhetha umbhishobhi wase-Antiyokiya. Ngokwesibonelo, St. Epiphanius ubhala ukuthi lokhu kwaba intshumayelo yokuqala St. Meletius emhlambini wase-Antiyokiya ngemva kokuqokwa kwakhe kulesi sihlalo (Panarion, 73, 28) [21]. Kwakungu-St. Epiphanius owasigcinela umbhalo wale nkulumo (Panarion, 73, 29-33) [22].
Njengoba kungase kubonakale embhalweni wenkulumo, uSt. Meletius wayeqaphe kakhulu lapho echaza imfundiso yeNdodana kaNkulunkulu. Ngokusobala uyakugwema ukusebenzisa igama elithi “Omunye”, ekhetha amagama eBhayibheli. U-St. Epiphanius ngokuvamile uyakwazisa le nkulumo (Panarion, 73, 35) [23].
Enkulumweni kaSt. Meletius, iNdodana ibizwa ngokuqondile ngokuthi uNkulunkulu noMdali womhlaba. UMeletius ubonisa ngokucacile ukuthi iNdodana ayiwona nje amandla, izwi noma isithombe esingenamphefumulo sikaYise, kodwa inomuntu ozimele we-hypostatic. Mhlawumbe okuwukuphela kwendawo lapho ithonya lemfundiso yenkolo yama-Omiya lingabonakala khona isimangalo sokuthi iNdodana ifana noYise. Noma kunjalo, singavumelana nomcwaningi ongumFulentshi u-Emile Amman, okholelwa ukuthi enkulumweni ecashuniwe kaSt. Meletius “abaseNicaea babengazazi.” NgokukaHamani, uMeletius uSt. Eqinisweni, uMeletius lapha “ubiza yonke into eyayifunwa iSivumo Sokholo saseNicaea”; wenqaba zonke izincazelo ezingaqondakali ezihambisana ne-Arianism eduze noma kude ”[24].
Ezinyangeni ezimbalwa nje ngemva kokukhethwa kwakhe njengosihlalo wase-Antiyokiya, uSt. Meletius wasuswa kuyo. Lapho bechaza izizathu zokususwa kwakhe, ababhali besonto basendulo bavumelana ngazwi linye. Ekhuphuka eSontweni Lase-Antiyokiya, uSt. Meletius waqala ukusekela ngokungananazi iSivumo Sokholo saseNicaea. Eqinisweni, wajoyina uhlelo olusafufusa lwe-“Nicene” olusafufusa, olwathuthukisa igama lemfundiso yenkolo kaZiqu-zintathu. Ngokusho kukaTheodoret noSozomen, kwakuwukuvuma imfundiso kaZiqu-zintathu okwaholela ekuxoshweni kukaSt. Meletius esihlalweni sakhe.
I-Eustatians kanye ne-Meletians
Abalandeli baka-St. Eustatius, abenqaba ukuhlangana nabalandeli bakaSt. Meletius, baqhubeka bekhona e-Antiyokiya. Ngakho-ke, eqinisweni, kwamiswa amaqembu amabili ama-Orthodox e-Antiyokiya: i-еustatians ani ne-meletiani. Njengoba bl. Theodoret, “e-Antiyokiya abantu bobu-Orthodox bahlukana baba imifudlana emibili: abalandeli baka-Eustathius onamandla onke, ababehlukene ngaphambili, babuthana ngokwehlukana ukuze bakhulekele, nalabo abahlubuka emphakathini wama-Arian kanye noMeletius omangalisayo bakhulekela ngokwehlukana kulokho okubizwa ngokuthi” isonto elidala “. . Ngesikhathi esifanayo, womabili la maqembu ayethi anokholo olufanayo, ngoba womabili avikela uphawu lwezimfundiso zaseNicaea ngentshiseko efanayo. Bahlukaniswa kuphela ngobutha obulinganayo kanye nokunamathela kweqembu ngalinye kumholi walo ”(Incwadi III, Isahluko 4) [25].
Ngenxa yokuthi kwase kungamashumi eminyaka umphakathi wabalandeli baka-St. Eustatius ukhona, wawubhekwa njengowukuphela komphakathi wama-Orthodox e-Antiyokiya kwamanye amasonto endawo. U-St. Athanasius wase-Alexandria, kanye nababhishobhi baseRoma, babelokhu bexhumana nabalandeli baka-Eustathius. Nokho, abase-Eustathian babengenaye umbhishobhi. Umholi wabo kwakungumpristi uPavlin. Ngo-362, lapho uSt. Meletius esekudingisweni, i-Antiyokiya yavakashelwa uMbhishobhi uLucifer waseCaralis. Wagcoba uPavlin umbhishobhi. Lokhu kwasenza saba sibi kakhulu isimo, ngoba manje ababhishobhi ababili benkolo yobu-Orthodox sebefuna usihlalo wase-Antiyokiya: uPauline noMeletius.
UMeletius wase-Antiyokiya waba omunye wabasekeli abakhulu beNeo-Nicaea. Wayengumsekeli kaSt. Basil Omkhulu noSt. Gregory isazi sezenkolo. Nokho, iRoma yahlala imngabaza. St. Lapho ebhalelana nababhishobhi baseNtshonalanga, uBasil Omkhulu wazama ukuqeda ukungamethembi uSt. Meletius futhi wabancenga ukuba bamqaphele njengombhishobhi osemthethweni wase-Antiyokiya. Isibonelo, ngo-372 wathumela incwadi eRoma, esayinwe ngababhishobhi baseMpumalanga abangama-32 (Incwadi 92). Kodwa le mizamo kaSt. Basil ayizange iphumelele. ISonto LamaRoma laqhubeka nokuphika igunya likaSt Meletius njengenhloko yeBandla lase-Antiyokiya. Naphezu kwakho konke lokhu, ngo-381 uSt Meletius akazange nje ahlanganyele emsebenzini we-Second Ecumenical Council, kodwa futhi wakhethwa njengosihlalo wawo. Obaba boMkhandlu, bezama ukuthola isisombululo esimweni esiyinkimbinkimbi e-Antiyokiya, abazange babuze iqiniso (lomthetho) lokugcotshwa kukaSt. Meletius, futhi abazange babuze ubu-Orthodoxy bakhe [27].
Ngisho nangesikhathi somsebenzi woMkhandlu Wenkolo Wesibili, uSt Meletius wafa engangenanga ekuhlanganyeleni okungcwele neRoma. Ngakho-ke, ngokwesiko lamaKatolika, igama elithi “Meletian schism” lalisetshenziswa. Lo musho ususelwa emfundisweni yamaKatolika yeBandla: uma abalandeli baka-St Meletius e-Antiyokiya bangazange babe nenhlanganyelo nesihlalo sobukhosi samaRoma, khona-ke kufanele bafaneleke njengama-schismatics. Nokho, ekhulwini lama-XNUMX izazi-mlando nezazi zemfundiso yenkolo zamaKatolika zaqala ukuwuyeka lombono kaSt. Meletius. Ngokwesibonelo, uHamani wabiza inkulumo ethi “Meletian schism” “ayifaneleki kakhulu.”
Ukunqoba ukuhlukana kwebandla e-Antiyokiya
Ngemva kokufa kukaSt. Meletius, abaholi abathile abanegunya (ngokwesibonelo, uSt. Gregory Isazi sezeNkolo noSt. Ambrose waseMilan) basikisela kubazalwane babo ukuba bangakhethi umbhishobhi omusha eSontweni Lase-Antiyokiya, kodwa balinikeze uMbhishobhi uPauline futhi kanjalo. aqede ukuhlukana. Nokho, kwanqoba omunye umbono. Umngane wakhe oseduze uFlavian wakhethwa esikhundleni sikaSt. Meletius, futhi ukuhlukana e-Antiyokiya kwalondolozwa. Nakuba ubu-Orthodox bukaMbhishobhi uPavlin babungathandabuzi, eMpumalanga wayebhekwa njengembangela yokuhlukana kwase-Antiyokiya. Ngesikhathi esifanayo, iSonto LamaRoma laqhubeka nokugcina ukuhlanganyela okusemthethweni noMbhishobhi uPauline.
Umbhishobhi uPavlin washona ngo-388. Nokho, wakwazi ukugcoba owalandela esikhundleni, uMbhishobhi Evagrius. Yingakho ukuhlukana kungazange kuphele ngisho nangemva kokufa kukaPavlin. U-Evagrius wafa cishe ngo-392-393, kodwa uFlavian waphumelela ekukhohliseni ama-Eustathians ukuthi angakhethi ababhishobhi abaningi. Lokhu kwasiza ekunqobeni kancane kancane uqhekeko. Ngo-394 igunya likaMbhishobhi uFlavian laqashelwa yiBandla lase-Alexandria, kwathi ngo-398 lihlonishwa yiBandla LaseRoma.
Kumelwe futhi sisho esinye isici esibalulekile sokungqubuzana kwezenkolo e-Antiyokiya. Iphuzu ukuthi uMbhishobhi Pavlin wagcoba u-Evagrius yedwa. Kubonakala sengathi uPavlin ngokwakhe wagcotshwa yedwa uMbhishobhi Lucifer Karaliski. Ngakho-ke, uSt. Flavian akazange akubone ukuba semthethweni kobupristi emphakathini wase-Eustatia futhi waphikelela ngokuthi bonke abefundisi babo kufanele bagcotshwe.
Ukuthi ukuphikiswa kwakukukhulu kangakanani e-Antiyokiya kungabonakala ezintshumayelweni zikaSt. Ngokwesibonelo, enkulumweni yakhe yamazwi omphostoli uPawulu, “Yinye iNkosi, munye ukholo, munye ubhapathizo” (Efesu 386:397). eBandleni. ” Ekhuluma nabavikeli be-Eustathians, uChrysostom uyababaza: “Ukhuluma ngani? “Ukholo lwabo luyafana, futhi bangama-Orthodox”… Ngitshele: ucabanga ukuthi kwanele yini ukubabiza ngokuthi ama-Orthodox, ngemva kokuba umusa wokugcotshwa usuyivelakancane futhi wanyamalala kubo? Ukuthi kuyini ukusetshenziswa kwakho konke okunye, njengoba lokhu okugcina kungagcinwanga? Kufanele sibambelele ekukholweni kanjalo nakuyo (ngomusa wobupristi). Futhi uma wonke umuntu evunyelwe, njengoba isaga sasendulo sisho, ukugcwalisa izandla zakhe, ukuba umpristi, khona-ke wonke umuntu makaqhubekele phambili, futhi leli altare lakhiwe ngeze, ngeze - isikhundla sesonto, ngeze - isithombe sobupristi: ukubabhubhisa nokubabhubhisa “( Izintshumayelo zencwadi eya kwabase-Efesu, 4, 5) [11]. Njengoba sibona, uSt. John uphika ngokuqondile ukuba khona komusa wobupristi phakathi kwabalandeli bakaPauline futhi ubafanelekela njengomphakathi ophikisana neSonto.
Indima ecashuniwe futhi iqukethe ukuhlaziya okuqinile kokuhlukana kwesonto njengalokhu: “Ayikho into ecasula uNkulunkulu njengokwehlukana eBandleni. Noma ngabe senze izenzo ezinhle eziyinkulungwane, sisazolahlwa ngaphansi kwalabo abahlukumeza umzimba waKhe uma sichitha ubuqotho beBandla… Umuntu ongcwele ukhulume into engase ibonakale inesibindi ukube ayishongo. Yini ngempela? Wathi isono esinjalo asinakusulwa ngisho nangokufela ukholo. Futhi ngempela, ngitshele, wamukela ukuhlushwa ngani? Akusikho okwenkazimulo kaKristu na? Ngakho-ke, njengoba ulungele ukunikela ngomphefumulo wakho ngenxa kaKristu, unquma kanjani ukubhubhisa iBandla uKristu anikela ngalo umphefumulo wakhe?... Ukulimala (okuvela ekwehlukaneni) akungaphansi kwalokho okubangelwa izitha zethu, ukuthi kukhulu kakhulu ”(Izincwadi kwabase-Efesu, 11, 4) [31].
Emazwini acashuniwe kaSt. John Chrysostom, kwakhiwa umbandela ocacile wesimo sengqondo ngemiphakathi ehlukene neBandla. Usho ngokucacile ukuthi kudingekile, okokuqala, ukucabangela ukuthi ukholo lwama-Orthodox lugcinwe yini ekuhlukaniseni, futhi okwesibili, ukufaneleka kwezimiso. Ayikho kulezi zici ezimbili okufanele ishaywe indiva. Imithetho yeBhayibheli yohlelo lokugcotshwa akufanele ishaywe indiva, ngoba uma kungenjalo noma ubani angazibiza ngokuthi ungumpristi futhi lonke “uhlelo lwesonto” luyobhujiswa.
Umbuzo wokuthi bangawathola kanjani “abefundisi base-Eustatia” sekuyisikhathi eside wenza inkimbinkimbi impilo yesonto e-Antiyokiya. Kuphela ngesikhathi soMbhishobhi wase-Antiyokiya u-Alexander I (414-424) ukuhlukana kwanqotshwa, okukhona ukwaziswa okulondolozwe “Emlandweni Wesonto” ka bl. Theodoret (Incwadi V, Isahluko 35) [32]. Ngakho-ke ukungqubuzana kwezenkolo e-Antiyokiya kwaphela iminyaka engaba ngamashumi ayisishiyagalombili nanhlanu (330 kuya ku-414).
Icala likaMeletius kanye noMkhandlu Wesikhombisa Wenkolo
Emakhulwini eminyaka alandela, izikhulu zesonto, izazi zemfundiso yenkolo, nababhali bezincwadi zeBhayibheli babhekisela ngokuphindaphindiwe ezenzakalweni ezichazwe e-Antiyokiya njengesibonelo esibalulekile sokunqoba ukuhlukana. Nokho, lezi zenzakalo zabangela ukuhunyushwa nokuhlola okuhlukene.
Ikakhulukazi, umbuzo wokwamukelwa kwabahlubuki eSontweni waxoxwa ngokuqondile eMkhandlwini we-Ecumenical VII mayelana nombuzo wokunqoba ukuhlubuka kwe-iconoclast. Nokho, kufanele kugcizelelwe ukuthi kulo mkhandlu umbuzo wokwamukela ababhishobhi be-iconoclast wawungabhekwa njengomthetho wokugcotshwa okwatholwa abaphathi be-Iconoclastic, kodwa kuphela mayelana nokubandakanyeka kombhishobhi oyedwa noma omunye ezibhelungwini ze-iconoclastic. . Isinqumo senziwa kumbhishobhi ngamunye ngamunye ngemva kokuhlola umbuzo wezinga lokubamba iqhaza kwakhe siqu enhlanganweni ye-iconoclast.
Kwakuphakathi nale ngxoxo emhlanganweni wokuqala womkhandlu lapho kwakhulunywa khona “icala likaMeletius”. Phakathi nengxoxo, ummeleli kaPapa Hadrian – Presbyter Peter wathi: “Njengoba izazi-mlando zisho, uSt. Meletius wagcotshwa u-Arian; kodwa, ekhuphukela epulpiti, wamemezela igama elithi “Munye,” futhi ukugcotshwa kwakhe akuzange kwenqatshwe. ” Lokhu kugomela kwasekelwa nababhishobhi baseSicily.
Njengoba kungase kubonakale emaminithini omhlangano, impendulo yommeleli waseRoma ayizange kuxoxwe ngayo ngokuqondile. Usihlalo womkhandlu, uSt. Tarasius waseConstantinople, akazange asabele nakancane kuwo. Nokho, amazwi enxusa laseRoma ayengawubonisi ngokugcwele umlando wangempela wokugcotshwa kukaSt. Meletius njengombhishobhi. Kusobala impela ukuthi emazwini kaMdala uPetru, izehlakalo ezintathu ezihlukene zomlando zahlanganiswa zaba yitulo elilodwa: ukugcotshwa kukaMeletius njengombhishobhi, ukukhethwa kwakhe eSontweni Lase-Antiyokiya, nokuxoshwa kwakhe e-Antiyokiya. Ummeli waseRoma uthi uMeletius wagcotshwa ama-Arian, kodwa, ekhuphukela epulpiti (okungukuthi ngemva nje kokugcotshwa kwakhe), wavuma iSivumo Sokholo saseNicaea futhi waxoshwa ngokushesha esontweni lakhe. Ngokusobala, uMdala uPeter umane alandise ngekhanda itulo elichazwe uTheodoret noSozomen. Nokho, njengoba kuboniswe ngenhla, uMeletius wamiswa njengosihlalo wase-Antiyokiya, kakade esengumbhishobhi. Futhi isivumo sokholo esashiwo nguPresbyter Peter, uMeletius oNgcwele, asisho ngokushesha ngemva kokugcotshwa kwakhe. Futhi enkulumweni yakhe e-Antiyokiya, uSt. Meletius akazange asebenzise igama elithi “Omunye”.
Akungabazeki ukuthi ummeleli wombhishobhi waseRoma waveza emkhandlwini umbono ongokwesiko weBandla laseNtshonalanga. Lokhu kufakazelwa yiqiniso lokuthi amazwi akhe asekelwa ababhishobhi baseSicily kuphela (okungukuthi futhi ngabameleli beBandla laseNtshonalanga). Ngakolunye uhlangothi, ababhishobhi baseMpumalanga abazange basabele nganoma iyiphi indlela emazwini esikhulu saseRoma.
Ngakho, i-VII Ecumenical Council ayizange iphume nanoma yikuphi ukuhlolwa kokugcotshwa kukaSt. Meletius. Igama loNgcwele wase-Antiyokiya lashiwo kuphela, phakathi kwezinye izinto, phakathi nezingxoxo zokubuyisana.
iziphetho
Ekugcineni, kungafinyelelwa iziphetho eziningana.
Okokuqala, alukho ulwazi olucacile emithonjeni esekhona mayelana nokuthi ubani owagcoba uSt. Meletius umbhishobhi weSevastopol Cathedral. Abukho ubufakazi obuthembekile komunye umbuzo - siyini ngempela isimo sezenkolo sikaSt Meletius ngesikhathi sokugcotshwa kwakhe. Nakuba sinesizathu sokucabanga ukuthi ngaleso sikhathi wayesondelene neqembu le-Acacius yaseKesariya, isignesha ye-St.
Okwesibili, umuntu kufanele acabangele isimo esikhethekile iBandla elazithola likuso enkathini ephakathi koMkhandlu WokuQala Nowesibili WamaBandla. Ngaleso sikhathi, i-Arianism eqinile (i-anomeism) yalahlwa ngokusemthethweni. Ngokuqondene nama-Omiusians kanye nama-Omii, lawa amagagasi emfundiso yenkolo, ngokuvamile ahlukaniswa njengama-semi-Arian futhi aphikisana nama-Aryan aqinile. Amafomula emfundiso yenkolo yama-Omia awazange alahlwe ngaleso sikhathi, nakuba ayengamukelwa abaseNicaea abaqinile. Kubalulekile futhi ukugcizelela ukuthi ama-Omia (kanye nama-Omiusians) ayengamele isigaba sesigaba esihambisanayo. Ngokuka-Archimandrite Dorothea (Vulisma), ngaleso sikhathi izihlubuki nama-Orthodox “zazixubene.” Abamelene neSivumo Sokholo saseNicaea abazange bazisungulele eyabo izikhundla, kodwa bafuna ukukhuphula abalandeli babo ezihlalweni zama-episcopal. Kulesi simo, ebandleni elifanayo ngesikhathi esifanayo, izihlalo zingase zihlalwe ngabameleli bamaqembu ahlukahlukene, izinhlangano zenkolo nemibono yenkolo. Ezikhathini eziningi ezihlalweni ezifanayo ababhishobhi abanezikhundla eziqinile eziqinile bangashintshwa ngokusemthethweni.
Kungakho ezikhungweni zesonto ezinkulu njengase-Antiyokiya, abalandeli bezimfundiso zenkolo ezahlukene bakwazi ukuvakashela amathempeli afanayo futhi bahlanganyele ndawonye emasakramenteni.
Ukwakhiwa kweNew Nicaea orthodoxy kuphela nokwamukelwa kwayo yiSonto okwaholela ekwehlukaneni okuqinile phakathi kokuhlubuka nenkolelo. Ngakho-ke, kusetshenziswa igama elithi Archimandrite Dorothea, kungaba okufaneleka kakhulu ukubiza ama-Omia ngokuthi “abahlubuki abangadalulwanga.” Ukugcotshwa kwabo kwakungasho neze ukuphikisa iBandla kanye nokuguqukela emphakathini ohlubukayo.
Okwesithathu, ukuqokwa kukaSt. Meletius eSontweni Lase-Antiyokiya kwakungelona ukugcotshwa kodwa kwaba ukhetho. Ngaleso sikhathi wayesevele engumbhishobhi. Ngakho-ke, uma izazi-mlando zasendulo zeBandla zithi wanyuselwa esihlalweni sase-Antiyokiya abalandeli baka-Acacius waseKhesariya, zisho ukhetho, hhayi ukugcotshwa. Yilokhu kuqonda u-Archimandrite Dorothea Vulisma akucabangayo lapho ethi uSt.
Okwesine, igama elithi 'Meletian schism' kumele lithathwe njengelingalungile. Lesi sisho sijwayelekile ngokwesiko lamaKhatholika ngoba uSt. Meletius wayengekho ekuhlanganyeleni nesihlalo sobukhosi samaRoma. Kodwa ekhulwini lamashumi amabili ezincwadini zamaKhatholika kukhona ukuthambekela kokushiya lesi sisho njengento engalungile.
Okwesihlanu, uMeletius uSt. Obaba boMkhandlu, bezama ukuthola isisombululo esimweni esiyinkimbinkimbi e-Antiyokiya, nokho abazange babuze iqiniso (umthetho) lokugcotshwa kukaSt. Meletius, futhi abazange babuze ubu-Orthodox bakhe. Umbuzo wokugcotshwa (ukuqashelwa noma ukungaqashelwa) awuzange ucatshangelwe nhlobo. Futhi izizathu "ze-Antiyokiya schism" zilele endizeni ehluke ngokuphelele.
Okwesithupha, owayephila ngesikhathi sikaSt. Meletius, uSt. John Chrysostom, owayehlala e-Antiyokiya, wayebheka uSt. Meletius njengomphathi osemthethweni, ngaphandle kokuxoxa ngokugcotshwa kwakhe. Futhi wabachaza ngokungananazi abaphikisi be-St. Meletius njenge-schismatics. Ngaphezu kwalokho, uSt. John waveza izindinganiso ezicacile okufanele zicatshangelwe ngazo: okokuqala, izinga ukholo lwama-Orthodox lugcinwe ngalo ekuhlukaneni, futhi okwesibili, ukuba semthethweni kokugcotshwa okwenziwa. Ayikho kulezi zici ezimbili okufanele ishaywe indiva. Imithetho yohlu lwezincwadi zeBhayibheli yohlelo lokugcotshwa akufanele ishaywe indiva, ngoba uma kungenjalo noma ubani angazibiza ngokuthi ungumpristi futhi lonke “izinga lesonto” liyobhujiswa.
Ngokombono wethu, konke lokhu kufakazela ngokugcwele ukuthi akulungile kangakanani ukucaphuna “indaba kaMeletius” njengesibonelo sokuthi iBandla lalingabona kanjani ukugcotshwa okwenziwa abahlubuki noma abahlubukayo.
Ngikubheka njengomsebenzi wami ukubonga uMnyango Wezilimi Zasendulo Nefilosofi yaseKiev Theological Academy ngosizo lwawo emsebenzini wami wezincwadi zolimi lwangaphandle.
Umbhishobhi Sylvester waseBelgorod, umqondisi weKiev Theological Academy kanye neSeminary
amanothi:
[1] USocrates Isifundo. Umlando wesonto. Moscow, 1996. S. 126.
[2] Epiphanius of Cyprus, St. Creations. Ingxenye 4. Moscow, 1880. S. 345.
[3] ιριλλος (τατερελος), επισκοπος Αβύδου. I-Εκκλησία της Ουκρανίας // Incazelo: Επισημον Δελτίον Εκρανίας // δωδάνησος: Επισημον Δελτίον Εκρανίυδυάνωνίνων. Ύουλιος-Δεκέμβριος 2019. Σ. 38-39.
[4] Antipa Svyatogorets, hieromonk. Abahlubukayo ababa ngabangcwele ekubuyeleni kwabo eBandleni. [Isisetshenziswa se-elekthronikhi:] https://bogoslov.ru/article/6171932.
[5] Cf. isibonelo: Vasily I. Tulumtsis. Ukugcotshwa okwenziwa abahlubuki njengezimpikiswano embuzweni we-Ukraine autocephaly. [Insiza ye-elekthronikhi:] https://web.archive.org/web/20220602043124/https://mospat.ru/ru/articles/87403/.
[6] Bheka: Zaitsev DV Meletius I wase-Antiyokiya, St. // Orthodox Encyclopedia. T. 44. M., 2016. S. 573-574.
[7] uTheodorethi kaKoresi. Umlando wesonto. Moscow, 1993. S. 115.
[8] USocrates iScholastic. Umlando wesonto. S. 126.
[9] Ukuze uthole imininingwane eyengeziwe, bheka ku: Shmaliy V., Rev. Arianism // Orthodox Encyclopedia. T. 3. M., 2001. S. 221-223.
[10] Cf. isibonelo: Shmaliy V., ongcwele. I-Arianism. Pp. 223-225.
[11] Isif. isibonelo: EPG Ancyra Cathedrals // Orthodox Encyclopedia. T. 2. M., 2001. S. 448-449.
[12] Epiphanius of Cyprus, St. Creations. Ch. 4. M., 1880. S. 337.
[13] Epiphanius of Cyprus, St. Creations. Ingxenye 4. amakhasi 342-343.
[14] Epiphanius of Cyprus, St. Creations. Ch. 4. S. 337.
[15] I-Cavallera F. Le schisme d'Antioche (IV-V siècle). Iph. 44-46.
[16] Bheka: Nikiforov MV Eustaphius wase-Antiyokiya, St. // Orthodox Encyclopedia. T. 17. M., 2008. S. 286-287.
[17] uTheodorethi kaKoresi. Umlando wesonto. Pp. 115-116.
[18] Epiphanius of Cyprus, St. Creations. Ch. 4. S. 345.
[19] uTheodorethi kaKoresi. Umlando wesonto. Isiqephu 116.
[20] Zaitsev DV Meletius I wase-Antiyokiya, St. S. 574.
[21] Epiphanius of Cyprus, St. Creations. Ingxenye 4. amakhasi 345-346.
[22] Epiphanius of Cyprus, St. Creations. Ch. 4. S. 346-355.
[23] Epiphanius of Cyprus, St. Creations. Ch. 4. S. 356-357.
[24] Amman E. Mélèce d'Antioche. Isiqephu 523.
[25] uTheodorethi kaKoresi. Umlando wesonto. S. 120.
[26] Basil Omkhulu, St. Creations. T. 3. SPb., 1911. S. 115-118.
[27] Peter (Louis), umbhishobhi omkhulu. Imithetho Yemikhandlu Emine YamaBandla yokuqala. Pp. 210-212.
[28] Amman E. Mélèce d'Antioche. Isiqephu 520.
[29] uTheodorethi kaKoresi. Umlando wesonto. S. 200.
[30] John Chrysostom, St. Creations in Russian translation. T. 11. Incwadi. 1. Petersburg, 1905. S. 103.
[31] John Chrysostom, St. Creations in Russian translation. T. 11. Incwadi. 1. S. 102.
[32] uTheodorethi kaKoresi. Umlando wesonto. S. 209.
[33] Isif. imininingwane eyengeziwe ku: υουλουμτσής Βασίλειος. I-Ecclesiastical Church kanye Nesiprofetho SeBandla LoMkhandlu Wobufundisi WeBandla LeBandla leBandla lika-2022
[34] Acts of the Ecumenical Councils, eyanyatheliswa ngokuhumusha kwesiRashiya eKazan Theological Academy. T. 7. Kazan, 1909. S. 55.
[35] I-biography ka-Eusebius odumile waseNicomedia inezici kakhulu kulo mqondo - bheka: Zaitsev DV Eusebius waseNicomedia, Ep. // I-Orthodox Encyclopedia. T. 17. M., 2013. S. 246-249.
[36] Bheka: Young F. "Pidalion" umlando wokuhlanganisa nokushicilelwa. Pp. 94-95.
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