| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf TERTULLIAN TERTULLIAN (ca. 155-ca. 225). Tertullian was the most important pre-Nicene Christian writer in Latin. Trained in law, versed in Greek, both the language itself and its philosophical tradition, he was a writer of fiercely polemical character. All his works are characterized by a burning zeal that verges on, and in later life tumbles over, the edge of fanaticism. At first a catholic Christian, he became ca. 210 a devotee of the Montanist movement, an action that led him to emphasize truth, veritas, and absolute standards of moral conduct. His contributions to Latin-speaking Christianity were immense, including the invention (or at least first witness to) much of its theological vocabulary, e.g., substantia and persona for the essence and persons of the Trinity (q.v.), the word trinitas itself, and naturae for the humanity and divinity in Christ. His works in translation fill two volumes of the Ante Nicene Fathers series. They include apologetics (q.v.), polemics, and treatises on moral and ecclesiological issues. His polemical works include the brief but famous Prescription against the Heretics, an antignostic work, Against Marcion, which opposes the latter’s dualism and argues in defense of both the Old and New Testaments, and Against Praxeas in defense of the persons of the Trinity and against the modalism popular in Rome at the turn of the 3rd c. Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 Поделиться ссылкой на выделенное |
| Tales símbolos eran comunes en la tradición, pero describen inadecuadamente la igualdad de los tres (Tertuliano, Contra Práxeas 8). Tertuliano apreciaba profundamente el papel del Espíritu. Creía que el Espíritu venía del Padre por medio del Hijo para otorgar la amistad con Dios. Sólo si el Hijo y el Espíritu son verdaderamente Dios, los cristianos reciben realmente la vida divina para hacer de la amistad una realidad. En su teología de la unidad y de la Trinidad, ascendía Tertuliano de las acciones de Dios a la vida inmanente de la Trinidad y luego a la dignidad de la vida humana como capacidad para la vida de Dios a través del Espíritu. Hilario de Poitiers rehusó repudiar a Atanasio, como fue mandado por el emperador Constancio, quien favorecía el arrianismo. Hilario fue, por lo tanto, desterrado a Frigia, donde se enteró de las controversias en la Iglesia oriental respecto del homooúsion o la consubstancialidad del Padre, Hijo y Espíritu Santo. Allí escribió La Trinidad, a partir del deseo, para él y para otros, de una auténtica vida de oración, honrando a Dios como es, no solo sino triple. Escribió con ardor apostólico, convencido de que la fe en la Trinidad era la fuente de la salvación . Por lo tanto, argumentó contra tres herejías prevalecientes: 1) el subordinacionismo o doctrina de Arrio de que el Hijo era una criatura de Dios; 2) el modalismo o doctrina de Sabelio de que el Padre, el Hijo y el Espíritu Santo eran meramente tres nombres diferentes para una y la misma persona divina; 3) el focianismo o negación de Fotino de la preexistencia del divino Cristo. Arrio había razonado que, puesto que el Padre solo es ingénito, por tanto él solo es Dios eterno y verdadero; Arrio concebía a Dios como esencialmente ingénito. Aunque Arrio había muerto en el 335, los nuevos representantes de su herejía subordinacionista fueron Ursacio de Singidunum y Valente de Mursa. En su tratado guarda conjuntamente Hilario el acento niceno sobre la consubstancialidad del Padre, del Hijo y del Espíritu, con el énfasis en el estatus especial del Padre que se encuentra en Orígenes, Tertuliano y los capadocios. |
| The life of St. Meletius before his election to the See of Antioch It is worthy of notice that very little is known about the life of St. Meletius before his election to the See of Antioch. The historical sources contain very scarce information about his life before 360. St. Meletius was a bishop when elected to the See of Antioch. Around 358, he replaced the deposed Bishop Eustathius at the See of Sebaste (modern Sivas, Eastern Turkey) though for a very short time. Theodoret of Cyrus writes that Meletius “had been grieved with insubordination of the people under his rule and was living without occupation elsewhere” (Ecclesiastical History. Book II, ch. 27) probably because of the conflict with the faithful who were amiably disposed to the expelled Bishop Eustathius. Socrates Scholasticus writes that St. Meletius was transferred fr om Sebaste to Beroea, a city in Syria (Book II, ch. 44) but the fact of his bishopric there is questioned in the research literature. Probably he lived in Beroea in solitude, but did not perform episcopal functions. It was from Beroea that Meletius was summoned to serve in Antioch. The extant sources contain no indication of who ordained St. Meletius Bishop of Sebaste. His theological position at the time of ordination has remained unclear. These issues are debatable. We know that St. Meletius was installed in Sebaste instead of the expelled Bishop Eustathius who belonged to the Homoiousians (Gk. μοιοσιος, i.e. of like substance with the Father) and shared the assertion that the Son was like the Father. The Homoiousians rejected the terminology of the Council of Nicaea. They believed that the doctrine of the consubstantiality of the Father and the Son could lead to the heresy of Modalism (Sabellianism). In the words “of one substance” (Gk. μοοσιος ), used in the Nicene Creed, they saw the danger of confusing the Father and the Son “into one substance.” At the same time, they often used the word μοοσιος in the sense close to that in the Nicene Creed |
| Tρις: ‘name which unites things united by nature, and never allows those which are inseparable to be scattered by a number which separates,’ says St. Gregory Nazianzen. 61 Two is the number which separates, three the number which transcends all separation: the one and the many find themselves gathered and circumscribed in the Trinity. ‘When I say God, I mean Father, Son and Holy Ghost; for Godhead is neither diffused beyond these, so as to introduce a multitude of gods, nor yet bounded by a smaller compass than these, so as to condemn us for a poverty-stricken conception of deity, either Judaizing to save the monarchy, or falling into Hellenism by the multitude of our gods.’ 62 St. Gregory Nazianzen is not seeking to vindicate the trinity of persons before the human reason: he simply shows the insufficiency of any number other than three. But we may ask whether the idea of number can be applied to God; whether we do not thus submit the divinity to an exterior determination, to a form proper to our understanding–that of the number, three. To this objection St. Basil replies as follows: ‘we do not count by addition, passing from the one to the many by increase; we do not say: one, two, three, or first, second and third. ‘For I am God, the first, and I am the last. 63 Now we have never, even to the present time, heard of a second God; but adoring God of God, confessing the individuality of the hypostases, we dwell in the monarchy without dividing the theology into fragments.’ 64 In other words, there is no question here of a material number which serves for calculation and is in no wise applicable in the spiritual sphere, where there is no quantitative increase. The threefold number is not, as we commonly understand it, a quantity; when it relates to the indivisibly united divine hypostases, the ‘sum’ of which is always the unity, 3=1, it expresses the ineffable order within the Godhead. The contemplation of this absolute perfection, of this divine plenitude which is the Trinity–God who is personal and who is not a person confined in his own self–the very thought, the mere ‘pale shade of the Trinity’, lifts the human soul beyond the world of being, changing and confused, in bestowing upon it this stability in the midst of passions; this serenity, or πθεια which is the beginning of deification. For the creature, subject to change by nature, can by grace attain to the state of eternal stability; can partake of infinite life in the light of the Trinity. This is why the Church has defended so vehemently the mystery of the Holy Trinity against the natural tendencies of the human mind, which strive to suppress it by reducing the Trinity to unity, in making it an essence of the philosophers with three modes of manifestation (the modalism of Sabellius), or even by dividing it into three distinct beings, as did Arius. |
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