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07.10.2015 19:35:00 |
Scrierile Fericitului Augustin
Citat:
"Let us suppose that in explaining the words, "And God said, Let there be light, and light was made" one man thinks that it was material light that was made, and another that it was spiritual. As to the actual existence of âspiritual lightâ in a spiritual creature, our faith leaves no doubt; as to the existence of material light, celestial or supercelestial, even existing before the heavens, a light which could have been followed by night, there will be nothing in such a supposition contrary to the faith until un-erring truth gives the lie to it. And if that should happen, this teaching was never in Holy Scripture but was an opinion pro-posed by man in his ignorance. On the other hand, if reason should prove that this opinion is unquestionably true, it will still be uncertain whether this sense was intended by the sacred writer when he used the words quoted above, or whether he meant something else no less true. And if the general drift of the passage shows that the sacred writer did not intend this teaching, the other, which he did intend, will not thereby be false; indeed, it will be true and more worth knowing. On the other hand, if the tenor of the words of Scripture does not militate against our taking this teaching as the mind of the writer, we shall still have to inquire whether he could not have meant something else besides. And if we find that he could have meant something else also, it will not be clear which of the two meanings he intended. And there is no difficulty if he is thought to have wished both interpretations if both are supported by clear indications in the context. Usually, even a non-Christian knows something about the earth, the heavens, and the other elements of this world, about the motion and orbit of the stars and even their size and relative positions, about the predictable eclipses of the sun and moon, the cycles of the years and the seasons, about the kinds of animals, shrubs, stones, and so forth, and this knowledge he holds to as being certain from reason and experience. Now, it is a disgraceful and dangerous thing for an infidel to hear a Christian, presumably giving the meaning of Holy Scripture, talking non-sense on these topics; and we should take all means to prevent such an embarrassing situation, in which people show up vast ignorance in a Christian and laugh it to scorn. The shame is not so much that an ignorant individual is derided, but that people outside the household of the faith think our sacred writers held such opinions, and, to the great loss of those for whose salvation we toil, the writers of our Scripture are criticized and rejected as unlearned men. If they find a Christian mistaken in a field which they themselves know well and hear him maintaining his foolish opinions about our books, how are they going to believe those books in matters concerning the resurrection of the dead, the hope of eternal life, and the kingdom of heaven, when they think their pages are full of falsehoods on facts which they themselves have learnt from experience and the light of reason? Reckless and incompetent expounders of holy Scripture bring untold trouble and sorrow on their wiser brethren when they are caught in one of their mischievous false opinions and are taken to task by those who are not bound by the authority of our sacred books. For then, to defend their utterly foolish and obviously untrue statements, they will try to call upon Holy Scripture for proof and even recite from memory many passages which they think support their position, although âthey understand neither what they say nor the things about which they make assertion."
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Citat din "Despre geneza in sens literal"- Fericitul Augustin
( http://college.holycross.edu/faculty...e-Genesis1.pdf)
Ce parere aveti de acest pasaj scris de Fericitul Augustin? Ma impresioneaza ca acest om a avut o viziune asa deschisa in jurul anului 400.
Pentru a evita anumite comentarii, o sa citez ro.orthodoxwiki.org ( http://ro.orthodoxwiki.org/Augustin_...Ortodox.C4.83)
Citat:
Însă trebuie precizat că, în mod tradiÈional, Biserica Ortodoxă nu face o distincÈie de grad între termenii "fericit" Èi "sfânt" (adică ultimul ar avea un grad de sfinÈenie mai mare decât primul), ci una de categorie (e.g. cuvioÈi, episcopi, mucenici, fecioare etc. ).
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