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§ 1. Spiritually-corporal structure.

Kreatsionizm was not a Christian innovation. But for the first time for Christian thinkers «a full human nature body and spirit connection chrez makes real means of the sensual

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Forces ». Considering a problem dvusostavnosti the person, we should divide accurately the person of the person and its nature.

Under St. Vasily Velikogo's doctrine, a substantive basis of all personal qualities of the person is the spiritual part of its nature. The corporal part concerns to that belongs to the person - is inherent in it, but there is no she. At last, associates of the person of a thing, strictly speaking, at all do not belong to it, as persons.« Other - ourselves, other - belonging to us, and other - that about us. We are soul and mind as we are created on an image Created; we is a body and got by means of its sensation; nearby us - property, arts and other conveniences of a life ».

The relation to a body as to an obstacle in knowledge the person itself was the present tradition in platonizme. On belief of Socrat,

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«The person is something distinct from an own body». Thus

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The self-knowledge is treated as knowledge of the soul. In dialogue "Gorgy" Platon even gives an example with injust judges,

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Timid V.I.Dogmaticheskaja sacred Grigory's system Nissky. With. 378-379.

268 Bas. Magn. Notes. Ill (with. 35).

269 Plato. I. 129 e.

270 Ibid. 130 e.

271 Sravn.: «heart of these people Has coarsened, and ears hardly hear, and the eyes have closed, yes will not behold eyes, both will not hear ears, and will not comprehend heart, and will not address, that I have cured them» (Is. 6: 10).

Which can be correlated with a known prophetical phrase from the Bible. The-Greek philosopher says about sophists, injust judges and unsympathetic people to philosophy, that «the soul at them is covered by eyes, ears and in general

Body from a head to toe ». But this phrase though reminds bible, contains the especial underlying reason in the doctrine ay\ha — og \\ha, developed in Platon's philosophy.

Kappadokijtsy assert, that «the person consisting of soul and

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Bodies, it is uniform ». The simple statement of consists In these words for them not that the person by right is called« as mortal »(in this sense it would accept it and pagans), but the statement of that the person is created as a spiritually-corporal being initially, and it is intended for immortality as that. Moreover, the unity of soul and a body for this purpose also is given, that the person on the earth is the time inhabitant, and unique term on the earth with a definite purpose is given it. In eternity a body-external detection of the person, a shower — its internal essence; under St. Grigory Nisskogo's doctrine, there is a person visible and there is a secret.« The duality of the person, spiritual and so material, terrestrial beings, is characteristic line of anthropology of Grigory (Seminary student)...

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It expresses this duality by means of contrast ». Smothering as though srastvorena with a body that is why it is subject also to conditions peculiar to it.

However the image Divine does not extend on an equipment of our nature. «Bogovidnomu in a shower it is inherent not that there is in our addition flowing and passing, and that in it is constant and

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Self-identical ». The spiritual beginning - the higher, as« nadmirnaja the nature », fiate; UTCCQKOCTLIIOC;.

The reason, a primary image

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272 Plato. Gorgius. 523 d.

273 Greg. Nyss. De hom. opif XXIX. 233 d (SC 6, 222).

275 Ellverson A. S. The Dual Nature of Man. A Study in the Theological Anthropology of Gregory of Nazianzus. Uppsala, 1981. P. 17.

276 Greg. Nyss. De hom. opif. XXVII.

278 Greg. Nyss. Or. dom. 3 (PG. 44: 1149).

Divine, is in a shower. Thus any created spirit itself posebe possesses at a time "finiteness" and "infinity". He lives «infinite eyelids, and its finiteness (lersh;) has no end (letters, it is infinite, stetsesa)».

As we already spoke, space for Fathers of Church — a live whole being. In space, confirms St. Vasily, the principle «all reigns in

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All ». But, rejecting the concept« the person-mikrokosm », Kappadokijtsy considered, that« it is possible to name the person the new world, in the world small -

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The world great ». Not the world contains in itself the person (though in corporal sense it and is true), and human mind covers the world and urged to dominate over it. Thus their likeness, of course, was not denied. Both the world, and the person is difficult. We« participate in a nature whole ». Difference of the person from elements of the world, and simultaneously it organizujushchy a principle, consists in mind and a freedom in choosing. Other qualities are derivative of these. Under remark nesmelova,« the reason and freedom are necessary for the life of the person, as person; other perfection are necessary not to make the person the person but only to decorate and glorify it

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The nature to similarity with the Deity ».

281 Bas. Magn. In Hex. I.

282 «Said, that the person is the small world made of the same elements, as all. But loud this name praising a human nature, they have not noticed, that pochtili the person differences of a mosquito and the mouse... What great in they be to esteem the person the press (character) and similarity of the world?» (Greg. Nyss. De hom. opif XVI. 177 d-180 a (SC 6, 151-152)).

283 Greg. Theol. Poem, moral X. 115 (PG 37, 689).

285 Timid V.I.Dogmaticheskaja sacred Grigory Nisskogo's system. SPb.: 2000. With. 387.

286 Hilt F. Des heil. Gregor von Nyssa Lehre vom Menschen systematisch dargestellt. Koln, 1890. S. 77.

A little differently interprets Hilt: «the image (E'LKCOV) means for Grigory natural, similarity (btssnsoots;) - supernatural likening of the person to the God» ' 0. But what is natural, and what is supernatural? Hilt applies here on thought of East Father of a category of the western theology. For Kappadokijtsev all ischerpyvalosdvumja dialectic communications: objective communication of a creature and the Creator and subjective communication of the active and inert has begun in the person. Under condition of burning to the God, vladychestvennoj the party of soul the person is capable, though and through force, to influence on passive, an equipment of own nature. The whole person, under doctrine Nazianzina, «as

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It is compliant to reason, as well as copper to fire ». Hence, for it the same severe training, as for copper if there is an intention to make of it the spirit weapon is required.

7 Greg. Theol. Poem, moral II. 559 (PG 37, 622).

Whether has this two-member being the uniform centre which equally would concern spiritual and corporal components of its nature? Yes, "heart" was such centre for Kappadokijtsev. The given concept is apprehended by them, basically, from the Bible. Speaking about heart, Kappadokijtsy almost never mean its narrow value of a cardiac muscle. From spiritual it is a person of the person: « The writing in many places uses a word "heart" in value vladychestvennogo in a shower ». So, the person,« won by pleasure... Comes off second-best in the heart ». Heart can act as the carrier, apparently, purely intellectual information. For example, it is compared to wax on which letters of kind or malicious habits are put, and with aroma« Christ's fragrances »(that is good fortunes), hung up on a breast for the purpose of aroma distribution on all body. However all it does not cancel its corporal qualities as carrier of emotions. According to St. Vasily, the person is« the mind closely interfaced with adapted to it and a decent flesh ». And heart - a mind seat, therefore hardly probable only in spiritualistic sense nuzhnoponimat Grigory Nisskogo's words that chaste maidens

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«Live heart perceive netlenie Spirit».

In general mutual relations of a body and soul extremely are difficult. Kappadokijtsy at times express in the sense that on external shape of the person it is possible to understand its inwardness. But Christian kalokagatija radically differs from the antique classical. She at all does not see an ideal in nowadays existing body as subject to decay, and searches in an image of the sacred person for signs of the imperishable life which as though are appearing through through its flesh signs of the future revival. All kappadokijskaja anthropology «is directed on

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Corporality overcoming in the person whom it is after falling ». The body, under the doctrine of Fathers of Church, was doubtless spirit expression in the protogenic person, and it will be doubtless it in a paradise life sacred, obozhennyh people. But whether is it that now? - Only to some extent. The body is passive, and soul the active beginning. However the person learns the world by means of soul, and operates by means of a body. Between these two parties of the subjective validity cross communication constantly operates.« Force is informed a body dushoju... Sympathy comes back from a body to soul... A body priemlet a life with all the heart, and soul priemlet painful sensations from

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Bodies ».

It would seem, the body only interferes with the higher sozertsanijam spirit.

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293 Greg. Nyss. De virgin. 13.

295 Ladner G.B. The Philosophical Anthropology of Saint Gregory of Nyssa. In: Dumbarton Oaks Papers. 12. Cambridge, 1958. P. 89.

296 Bas. Magn. Horn. III.

297 Bas. Magn. In Psalm XLIV. 1.

It is eternal «flows and dissipates», and «if we lived, having soul nothing pokrovennuju could understand immediately each other, on one pomyshlenijam». The body constantly resists to spirit in otnosheniidobrodeteli and defect. They even are similar to scales: when outweighs one, another inevitably suffers a damage. However, considering an abundance of Platonic expressions in consideration kappadokijtsami these questions, never it is impossible to forget that the body subjected to decay means, to illnesses, and the main thing - to passions of which in effect it is sick smothering, instead of a body. The soul was lost before. The body has immediately followed it, on obetovaniju: «in day in which you will taste from it, smertiju you will die».

St. Grigory Nissky, the most located to speculative idealism from Kappadokijtsev, especially strongly defended advantage of a human body in the doctrine about Bogovoploshchenii. Pagans (in the name of such critics of Christianity as TSels) believed, that the God would never be embodied in a human flesh, and especially would not select by for The birth "nasty" bodies of a female body. Usually sceptical under the relation to all displays of a carnal life, in «Big oglasitelnom a word», considering this question, bishop Nissy firmly enough declares, that "nasty" bodies at a body in general are not present, and genital function besides is respectable as «informs immortality to mankind». And this belief stated in the form of the sermon, quite corresponds with its philosophical doctrine about "plerome" (пАг\да) \la), quantitative "completeness" of a human nature to which the mankind by a train a child-bearing aspires, and before which achievements there will not come the end of this world. So, we cannot agree that «for Grigory Nisskogo the human nature is first of all spiritual essence, and the body is considered by it as not an impurity peculiar to this nature, chuzhdajaego to a primary condition». If Grigory so badly distinguished concepts of the person and the nature, it would not be one of novonikejtsev. Necessity of creation of a body, possibly, remained for it a riddle, however it is a creative plan of the God, instead of annoying accident, and the more so not a consequence of free falling of the person (here radical difference from antique idealism and Christian spiritualizma Origena). Grigory Nissky clearly asserts, that a body and soul have been created simultaneously.

303 Sitnikov A.V. Philosophy the Dam and tradition Christian patristiki. SPb.: "ALETEJA", 2001. With. 125.

The Ellinsky philosophy, modern kappadokijtsam, should look with condemnation at such attempt to reconcile irreconcilable, from its point of view, the beginning: a matter and spirit, a condition of degradation and that can (but should not) to degrade. According to A.Armstrong, «for platonikov our present the terrestrial, animal body was not a true part ourselves and was more obstacle, than help as a hobby in virtue and wisdom acquisition. It was not harm; like all material, it was good and fine creation of divine intelligence, and we were in it with the certain good purpose namely that as it is possible to put the intelligence and soul power above; we had duties in relation to a body and to an external world of which should not avoid. However as a whole it was inconvenience and burden, and necessity to enter into it again after final clearing of it made on platonikov oppressing impression of nonsense, to accept which it would be simply unreasonable ».

307 Sravn.: «If the Christ has not revived, both our sermon is vain, vain also your belief... And died in the Christ were lost» (1 Barks. 15: 14, 18).

The Christian doctrine about revival in a root changed antique representations about human immortality. From the point of view of Fathers of Church, character of a protogenic corporality to which the person should return, was not "radio" as thought, for example, Origen. St. Amfilohy Ikonijsky accurately asserts, that «the first person is created not from a heavenly matter, and from the earth». Corporal revival was represented by Fathers of Church on an image of Revival of the Christ, to trust in which them convinced traditio apostolica207. Soul and a body, like building glue, Divine force (EeHa bvva\xic,) keeps in aggregate. « And it is revival - what has been interfaced before and after decomposition mutually incorporates, returned in not decomposed unification (аи|аф9о|а? USgu) that to mankind the initial good fortune has come back and have again entered we during an eternal life when the defect added to a nature because of decomposition of our structure disappears in us as there is it to a liquid, which when the vessel with it is broken, not being it is protected by anything, spreads and vanishes ». So, the corporal death is necessary for full disappearance of a sin living in a body. Then, if the soul has got sanctity, the person will revive already in a pure and perfect body. Opposite view on spiritually-corporal structure of the person kept Dams. Specially the philosopher has devoted to this question a parable about the person living in a certain house as the wanderer or the visitor. It can be arranged in the house so that construction lacks almost did not constrain its freedom: But all the same, «time will come, and it will leave, and more will already not require the house». It is that, on the Dam, a soul way: a body only its time haven. It urged to merge with Mind in contemplation Uniform.

The dual relation to corporal life Kappadokijtsy have inherited from Apostle Paul. Under the doctrine of the Apostle, thoughts spiritual resist carnal, and this struggle is basic internal dynamics of a human life. «Does not live in me, that is, in my flesh, kind; because desire it is kind is in me but to make this, that I do not find. Kind which I want, I do not do, and malicious which I do not want, I do... For on the internal person I find pleasure in law Bozhiem; but in my members I see other law, confronting to the law of my mind and doing me the captive of the law sinful, being in my members. Poor I the person! Who will relieve me of this body of death?» At the same time, the Apostle did not think of the person in an eternal life a shade. The revived body, he spoke, will be changed and "spiritual", however a body (asora). « Not all of us we will die, but all we will change suddenly, during an instant of an eye, at last pipe; for vostrubit, and dead will revive imperishable, and we will change; for perishable this should clothe in netlenie, and to mortal this -

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To clothe in immortality ». This point of view was completely divided Kappadokijtsami, and G.Ladner absolutely fairly connects with it refined and, at a sight of the European,« not quite real »technics of the image of the person who distinguishes the Byzantian art.

311 1 Barks. 15: 51-53.

Whether Apostle Paul in the mistrust by a corporal life has been inspired ellinskoj by philosophy? This assumption can partially be justified, but in any measure is not necessary. In all basic mystical currents of the East there was an ascetic discipline that speaks about need comprehension in flesh taming and consequently - about the relation to it as to an obstacle in a spiritual life. By time of Apostle Paul in Palestin already ukorenilosessejstvo, a little connected with ellinizmom; preaching, John Krestitel conducted the extremely severe life; at last, and the example of the majority of antiquated prophets testifies to the same tendencies. In turn, the body justification in the revival certificate was purely bible idea, though for the first time distinctly shown in Christianity. The body in bible, antiquated and novozavetnom thinking was understood as actualisation of a sincere life in the world. And if the world is created by the God and on the substance of the blessings, the human body in essence cannot be even neutral, and it should is necessary to be good - certainly, at full teleologic adequacy which is radically damaged now by death.

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A source: Neganov Vladimir Vladimirovich. Anthropology of the Cappadocian school. Thesis of the Candidate of Philosophy: 09.00.03, Moscow 2006. 2006

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