OFata BeSonto nabo baqonda insindiso njengensindiso ngokuyinhloko ezonweni. “UKristu wethu,” kusho uSt. Justin the Martyr, “wasihlenga, ecwiliswe ezonweni ezimbi kakhulu ezenziwa yithi, ngokubethelwa Kwakhe esiphambanweni nangokungcweliswa kwethu ngamanzi, futhi wasenza indlu yokuthandaza nokukhulekela. ” “Thina,” kusho uSt. Justin, “lapho sisanikelwa ebufebeni nakuzo zonke izenzo ezimbi ngokujwayelekile, siye sadonsela kithi umusa owanikwa uJesu wethu ngokwentando kaYise, zonke izinto ezingcolile nezimbi ezisezweni. esesigqokile. Usathane uyasivukela, ehlezi emelene nathi njalo efisa ukudonsela wonke umuntu kuye, kodwa iNgelosi kaNkulunkulu, okungukuthi amandla kaNkulunkulu awehliselwe kithi ngoJesu Kristu, ayamenqabela, futhi iyahoxa kithi. izono, nasekuhlushweni naselangabini udeveli nazo zonke izinceku zakhe abasilungisela khona, futhi uJesu iNdodana kaNkulunkulu aphinde asikhulule kukho. Ngakho, uSt. Justin akayikhohlwa imiphumela yesono, kodwa ukukhululwa kubo kubonakala kuye njengomphumela wensindiso, hhayi ingqikithi yakhe kanye nomgomo oyinhloko ("usindisa futhi"). Ingqikithi yensindiso ilele eqinisweni lokuthi iNkosi uJesu Kristu yasinika amandla esinqoba ngawo ukuhlasela kukadeveli esihlasela futhi sihlale sikhululekile ezinkanukweni zethu zangaphambili.
“Mina,” kusho uSt. Ephraim waseSiriya, “ngisindisiwe ezikweletini eziningi, ebuthweni lezono, ezibophweni ezisindayo zobubi nasezintabeni zesono, ngasindiswa ezenzweni ezimbi, ebubini obuyimfihlo, nasekungcoleni. lokukhohlakala, emanyaleni okuduka. Ngavuka kulolu daka, ngaphuma kulo mgodi, ngaphuma kulobu bumnyama; phulukisa, Jehova, njengokungathembeki kwakho, zonke izifo ozibona kimi. Ngala mazwi, uMfundisi u-Ephraim akagcini nje ngokuveza ingqikithi yensindiso ngokombono wokuqukethwe kwayo, kodwa futhi wenza kube nokwenzeka ukuqonda isimo sayo, indlela okufezwa ngayo: akuyona into ethile yokwahlulela yangaphandle noma imilingo. isenzo, kodwa intuthuko eyenzeka kancane kancane kumuntu ngesenzo somusa kaNkulunkulu, ukuze kube nezigaba zokuhlengwa. “UmKristu ophelele,” uBaba Ongcwele uveza umqondo ofanayo, “uveza bonke ubuhle nazo zonke izithelo zomoya eziphelele ezedlula imvelo yethu . . . ngezinkanuko zesono, njengomuntu ohlengwe ngokupheleleyo yiNkosi.”
Umcabango ofanayo ungatholakala ngendlela ecace kakhulu eSt. Athanasius wase-Alexandria, uthi, “Ngenxa yokuthi imvelo yomuntu, isishintshile, yashiya iqiniso futhi yathanda ububi, khona-ke oZelwe Yedwa waba umuntu ngokulandelana. ukulungisa lokhu kuYe, ukuze akhuthaze imvelo yomuntu ukuba ithande iqiniso futhi izonde ukungabi namthetho.”
UKristu “ubizwa, ngokukaSt. Gregory weTheology, “Ukukhululwa” (1 Korinte 1:30), njengoba esikhulula esiphethwe yisono, njengoba azinikela ngenxa yethu njengesihlengo, njengomhlatshelo wokuhlanza emhlabeni.”
Ingqikithi Yensindiso
Ngakho, ngokombono wama-Orthodox, ingqikithi, incazelo kanye nomgomo wokugcina wensindiso yomuntu ukumkhulula esonweni nokumnika ukuphila okungcwele okuphakade ekuhlanganyeleni noNkulunkulu. I-Orthodox ayikhohlwa ngemiphumela yesono, ukufa, ukuhlupheka nezinye izinto, ayibongi ukukhululwa kubo kuNkulunkulu - kodwa lokhu kukhululwa akuyona intokozo yakhe enkulu, njengoba kunjalo ekuqondeni okusemthethweni kokuphila. Njengomphostoli uPawulu, ama-Orthodox alili kakhulu kangangokuthi asongelwa ngokujeziswa ngenxa yesono, lapho (isono) angenakukhululwa nganoma iyiphi indlela, kodwa ukuthi akakwazi "ukuqeda lo mzimba wokufa," ohlala kuwo. “omunye umthetho ophikisana “nomthetho wengqondo” omthokozisayo ( Roma 7:22-25 ). Hhayi ukuzesaba wena, kodwa isifiso sobungcwele, ukuphila ngokukaNkulunkulu, kwenza lowo ozincishayo weqiniso wobungcwele adabuke.
Uma lokhu kuwumongo wensindiso, khona-ke yona kanye indlela yayo iba yiqiniso kithi.
Uma umuntu ecabanga kuphela ngokukhulula umuntu ekuhluphekeni, ngakho-ke akwenzi mehluko nhlobo ukuthi lokhu kukhululwa kumahhala noma akukhululekile ngasohlangothini lomuntu. Kodwa uma umuntu edinga ukwenziwa olungileyo, kudingekile ukuba akhululwe ngokuqondile esonweni, ngakho-ke akukhona neze ukunganaki ukuthi umuntu uzoba yindaba yokuhlupheka ngenxa yesenzo samandla angaphezu kwawemvelo, noma ukuthi yena ngokwakhe uzohlanganyela ukukhululwa kwakhe.
Ukusindiswa kufezwa ngaphandle kokwehluleka ngokubamba iqhaza kokuqonda komuntu nenkululeko; kuyindaba yokuziphatha, hhayi indaba ewumshini.
Kungakho, emiBhalweni Engcwele nasemisebenzini yoFata beBandla, kunesifiso esiqhubekayo sokukholisa umuntu ukuba asebenzele insindiso yakhe, ngoba akekho ongasindiswa ngaphandle kwemizamo yakhe siqu. Ubungcwele, uma buyimpahla yemvelo yokuzikhethela, buzolahlekelwa isimilo futhi buphenduke isimo sokunganaki. “Awukwazi ukuba nomusa ngaphandle kwesidingo” (I. Chrysostom).
Ngakho-ke, akulungile ngokufanayo ukucabangela insindiso njengesenzo kokubili ngaphandle okunengqondo kumuntu futhi okwenzeka kumuntu ngaphandle kokuhlanganyela kwenkululeko yakhe. Kuzo zombili lezi zimo, umuntu ubeyoba yisikhonzi esibuthakathaka sokuthonywa omunye umuntu, futhi ubungcwele abuthola ngale ndlela abunakuhluka nganoma iyiphi indlela ebungcweleni bemvelo, obungenaso isithunzi sokuziphatha, futhi, ngenxa yalokho. , hhayi neze okuhle kakhulu akufunayo. womuntu. I. Chrysostom uthi: “Mina ngezwa abaningi bethi: “Kungani uNkulunkulu angidala nginobushiqela ebuhleni?” Kodwa ungakuphakamisela kanjani ezulwini, ukozela, ukulala, ukukhashelwa yimikhuba emibi, ukunethezeka, ukuminza? Nawe ukhona ngeke usale ngemuva kobubi? “Umuntu ubengeke avume ubungcwele abuthweswe ngenkani futhi uzohlala enjalo. Ngakho-ke, nakuba umusa kaNkulunkulu wenza okuningi ekusindiseni umuntu, nakuba konke kungase kuthiwe kuye, nokho, "uyadinga futhi ikholwa, njengenduku yokubhala noma umcibisholo osebenzayo" (uCyril waseJerusalema.) “Insindiso yomuntu ayilungiselelwa udlame kanye nokungakhethi, kodwa ngokuncenga kanye nemvelo enhle. Ngakho-ke, wonke umuntu unobukhosi ekusindisweni kwakhe "(Isidore Pelusiot). Futhi lokhu akukhona nje ngomqondo wokuthi uyalibona ithonya lomusa ngokunganaki, ngomqondo ongokomfanekiso, uzinikela emseni, kodwa eqinisweni lokuthi uhlangabezana nensindiso enikelwa kuye ngesifiso esinamandla sokuba “aqondise amehlo akhe ngentshiseko. ekukhanyeni” (kaNkulunkulu) (u-Irenaeus waseLyons). U-Efrayimi waseSirin, - uhlale ekulungele ukukunika isandla sakhe sokunene, futhi akuphakamise ekwindla. Ngoba lapho usuqala ukwelulela isandla sakho kuye, uzakunika isandla sakhe sokunene ukuze akuphakamise.” kuphela insindiso yakhe, kodwa “usiza umusa osebenza kuye.” Konke okuhle okwenzekayo kumuntu, zonke izinhlobo zokuziphatha, zonke izinguquko ezenzeka emphefumulweni wakhe, azenzeki ngaphandle kokuqaphela kanye nenkululeko, ukuze kungabi omunye umuntu, kodwa "umuntu ngokwakhe uyashintsha, kusukela ekuphendukeni kwakudala abe yimvelo. okusha.” Ukusindiswa akukwazi ukuba isenzakalo esithile sokwahlulela noma somzimba wangaphandle, kodwa kufanele kube isenzo sokuziphatha, futhi, kanjalo, kufanele kufanekisele njengesimo esingenakugwenywa nomthetho ukuthi umuntu ngokwakhe enze lesi senzo, nakuba ngosizo lomusa. Umusa, nakuba usebenza, nakuba wenza konke, ngaphandle kokwehluleka ungaphakathi kwenkululeko nokwazi. Lesi isimiso esiyisisekelo sama-Orthodox, futhi akumelwe sikhohlwe ukuze siqonde imfundiso yeSonto Lobu-Orthodox mayelana nendlela yokusindiswa komuntu.
Umthombo: ngezifinyezo ezingahlanekezeli incazelo, kusukela emsebenzini ka-Archbishop (Finland) uSergius: "Imfundiso Ye-Orthodox Yensindiso". U-Ed. 4. St. Petersburg. 1910 (amakhasi 140-155, 161-191, 195-206, 216-241) - ngesiRashiya.
Isithombe ngu-Maria Orlova:
