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#11
08.07.2012, 20:30:11
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Citat:
Adriana, ca tot i-ai cerut lui Catalin sa-ti explice paruta contradictie de care e acuzat patriarhul ortodox, dar si in legatura cu subiectul complex legat de terminologia trinitara, uite, iti trimit un text al Papei Ioan Paul al II-lea, aparut integral in L'Osservatore romano, in 20 septembrie 1995, in engleza, din care, daca vei intelege corect terminologia, reiese, asa cum a afirmat chiar Papa ca : „the Father as the source of the whole Trinity, is the one origin both of the Son and of the Holy Spirit”. In rezumat: ,,Biserica Catolica recunoste valoarea conciliara, ecumenica, normativa si irevocabila, ca expresie a credintei comune a Bisericii tuturor crestinilor, a Simbolului marturisit, in greaca, la Constantinopol, in 381, de catre al Doilea Sinod Ecumenic. Pe temeiul Evangheliei dupa Ioan,15:26, Simbolul marturiseste ca Duhul purcede (ekporeuomenon) de la Tatal. Tatal singur (The Father alone) este principiul fara principiu (arche anarchos) ale celorlalte doua Persoane ale Treimii, unicul izvor (pege) al Fiului si a Duhului Sfant. Prin urmare, Duhul Sfant isi are originea (takes his origin) numai in Tatal (ek monou tou Patrou) intr-un chip principal si imediat. Parintii greci si intregul Orient crestin vorbesc in acest sens de ,,monarhia Tatalui" iar traditia din Vest, urmandu-l pe Sfantul Augustin, marturiseste la randul ei ca Duhul isi are originea principaliter in Tatal, adica [Tatal] fiind principu (De Trinitate 15,25,47). In acest sens cele doua traditii recunosc ca ,,monarhia Tatalui" implica faptul ca Tatal este cauza (aitia) trinitara unica sau Principiu (principium) atat al Fiului cat si al Sfantului Duh" (rezumat de Cristian Badilita). Daca nu stiai inca de acest document al Papei Ioan Paul al II-lea, vei gasi acolo explicatii terminologice ale termenilor cheie ai discutiei, de la a caror intelegere corecta trebuie pornit, altfel, orice discutie e sortita esecului. Cuvintele cheie ale discutiei in contextul strict al dogmei: 1. Greek ekporevsis - signifies only the relationship of origin to the Father alone as the principle without principle of the Trinity 2. Latin processio, on the contrary, is a more common term, signifying the communication of the consubstantial divinity from the Father to the Son and from the Father, through and with the Son, to the Holy Spirit. 3. Greek Proienai- indicating the communication of the divinity to the Holy Spirit from the Father and the Son in their consubstantial communion „The doctrine of the Filioque must be understood and presented by the Catholic Church in such a way that it cannot appear to contradict the Monarchy of the Father nor the fact that he is the sole origin ( arche aitia) of the ekporevsis of the Spirit. The Filioque is, in fact, situated in a theological and linguistic context different from that of the affirmation of the sole monarchy of the Father, the one origin of the Son and of the Spirit. In confessing the Holy Spirit "ex Patre procedentem", the Latins, therefore, could only suppose an implicit Filioque which would later be made explicit in their liturgical version of the Symbol. For the Catholic Church, "at the outset the Eastern tradition expresses the Father's character as first origin of the Spirit. By confessing the Spirit as he 'who proceeds from the Father' „ ek tou Patros ekporevomenon”, (cf. Jn 15:26), it affirms that he comes from the Father through the Son. Being aware of this, the Catholic Church has refused the addition of „ kai tou Yiou” (filioque) to the formula „ek tou Patros ekporevomenon” of the Symbol of Nicaea-Constantinople in the Churches, even of Latin rite, which use it in Greek. The liturgical use of this original text remains always legitimate in the Catholic Church.” Documentul in intregime il ai aici: http://www.ewtn.com/library/CURIA/PCCUFILQ.HTM 
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