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3. 관련 문서들
가. Antirrhesis광야에서 유혹을 받으시다 - 루가4
광야에서 유혹을 받으시다 루가4
1 예수님께서는 성령으로 가득 차 요르단 강에서 돌아오셨다. 그리고 성령에 이끌려 광야로 가시어,
2 사십 일 동안 악마에게 유혹을 받으셨다. 그동안 아무것도 잡수시지 않아 그 기간이 끝났을 때에 시장하셨다.
3 그런데 악마가 그분께, “당신이 하느님의 아들이라면 이 돌더러 빵이 되라고 해 보시오.” 하고 말하였다.
4 예수님께서 그에게 대답하셨다. “‘사람은 빵만으로 살지 않는다.’고 성경에 기록되어 있다.”
5 그러자 악마는 예수님을 높은 곳으로 데리고 가서 한순간에 세계의 모든 나라를 보여 주며,
6 그분께 말하였다. “내가 저 나라들의 모든 권세와 영광을 당신에게 주겠소. 내가 받은 것이니 내가 원하는 이에게 주는 것이오.
7 당신이 내 앞에 경배하면 모두 당신 차지가 될 것이오.”
8 예수님께서 그에게 대답하셨다. “성경에 기록되어 있다. ‘주 너의 하느님께 경배하고 그분만을 섬겨라.’”
9 그러자 악마는 예수님을 예루살렘으로 데리고 가서 성전 꼭대기에 세운 다음, 그분께 말하였다. “당신이 하느님의 아들이라면 여기에서 밑으로 몸을 던져 보시오.
10 성경에 이렇게 기록되어 있지 않소? ‘그분께서는 너를 위해 당신 천사들에게 너를 보호하라고 명령하시리라.’
11 ‘행여 네 발이 돌에 차일세라 그들이 손으로 너를 받쳐 주리라.’”
12 예수님께서는 그에게, “‘주 너의 하느님을 시험하지 마라.’ 하신 말씀이 성경에 있다.” 하고 대답하셨다.
13 악마는 모든 유혹을 끝내고 다음 기회를 노리며 그분에게서 물러갔다.
나. Human Nature and the Purpose of Existence
Human Nature and the Purpose of Existence
While Eastern Orthodoxy shares with most Christian communities many beliefs about human nature and the purpose of existence, this article discusses certain aspects of Christian belief that are emphasized within the Eastern Orthodox tradition.
Eastern Orthodox Christianity reflects on human nature in light of the story of the creation of humans related in the Book of Genesis. Genesis 1:26 reads in part, "Then God said, 'Let us make man in our image, in our likeness.'" Eastern Orthodoxy perceives a difference between the image of God and the likeness of God. We are born in the image of God, and the goal of the Christian life is to seek the likeness of God.
To be made in the image of God means to possess rationality and freedom, and a sense of moral responsibility. These unique features distinguish humans from the rest of creation.
From the first moment of our existence, we are endowed by God with these powers. Sin cannot destroy God's image in us.
We are also God's offspring, following Acts 17:28, where Paul is reported to have told the Athenians, "'For in him we live and move and have our being.' As some of your own poets have said, 'We are his offspring.'" To be the offspring of God is to be similar to God. This means that we can know God, and commune with God. Following Luke 17:21, we can find God in our own hearts. In terms very special to Orthodox Christians, to say that we are created in the image of God is to say that each person is an icon of God, body and soul. Therefore every life is infinitely precious in God's eyes. God is present in each person, and the divine presence defines the human being as a "living theology."
Sin cannot destroy God's image, but the likeness of God in us depends on our moral choice, our virtue. Our virtue can be corrupted by sin, and God doesn't sin, so unlike the image of God in us, the likeness of God in us can be corrupted.
The likeness of God is the goal at which the Christian aims. We are capable of communion with God, and if we seek communion with the Holy Trinity, we can become "like" God, or deified. The aim of the Christian's existence, in Eastern Orthodox tradition, is to seek communion with God. The restoration of the likeness of God is called theosis, divinization, or deification.
Just as in western Christian traditions, the Orthodox tradition teaches that we cannot find communion with God through our own striving. We depend on God's grace. Orthodoxy uses the term "synergy" to describe the relationship between God's grace and human freedom, following Paul's first letter to the Corinthians: "For we are God's fellow workers (Greek, synergoi); you are God's field, God's building" (1 Cor. 3:9). The work of salvation is a joint effort, but God's part is infinitely more important.
Study Questions:
1. How are God’s image and God’s likeness different?
2. What is the role of sin in understanding the difference between God’s image and God’s likeness? How can humans escape sin?
3. What is deification?
다. NOUS 1
NOUS
The word intellect in the Philokalia translates the Greek nous, which the translators define as follows:
the highest faculty in man, through which – provided it is purified – he knows God or the inner essences or principles of created things by means of direct apprehension or spiritual perception.
Unlike the dianoia or reason, from which it must be carefully distinguished, the intellect does not function by formulating abstract concepts and then arguing on this basis to a conclusion reached through deductive reasoning,
but it understands divine truth by means of immediate experience, intuition or ‘simple cognition’ (the term used by St Isaac the Syrian).
The intellect dwells in the ‘depths of the soul’; it constitutes the innermost aspect of the heart (St Diadochos). The intellect is the organ of contemplation, the ‘eye of the heart’ (Makarian Homilies).
라. NOUS 2 - Eye of the Soul in Orthodox
NOUS EYE OF THE SOUL IN ORTHODOX
Nous (adj. noetic) in Orthodox Christianity is the eye of the soul. Just as the soul of man, is created by God, man's soul is intelligent and noetic. St. Thalassios wrote that God created beings "with a capacity to receive the Spirit and to attain knowledge of Himself; He has brought into existence the senses and sensory perception to serve such beings."[1] Eastern Orthodox Christians hold that God did this by creating mankind with intelligence and noetic faculties. Angels have intelligence and nous, whereas men have reason, nous and sensory perception. This follows the idea that man is a microcosm and an expression of the whole creation or macrocosmos; it is through the healed and corrected nous and the intelligence that man knows and experiences God.
In this belief, soul is created in the image of God. Since God is Trinitarian, Mankind is Nous, Word and Spirit. The same is held true of the soul (or heart): it has nous, word and spirit. To understand this better first an understanding of St. Gregory Palamas's teaching that man is a representation of the trinitarian mystery should be addressed. This holds that God is not meant in the sense that the Trinity should be understood anthropomorphically, but man is to be understood in a triune way. Or, that the Trinitarian God is not to be interpreted from the point of view of individual man, but man is interpreted on the basis of the Trinitarian God. And this interpretation is revelatory not merely psychological and human. This means that it is only when a person is within the revelation, as all the saints lived, that he can grasp this understanding completely (see theoria). The second presupposition is that mankind has and is composed of nous, word and spirit like the trinitarian mode of being. Man's nous, word, and spirit are not hypostasis or individual existences or realities, but activities or energies of the soul. Were as in the case with God or the Persons of the Holy Trinity each are indeed hypostases. So these three components of each individual man are 'inseparable from one another' but they do not have a personal character" when in speaking of the being that is mankind.
The nous as the eye of the soul, which some Fathers also call the heart, is the center of man and is where true (spiritual) knowledge is validated. This is seen as true knowledge which is "implanted in the nous as always co-existing with it."[2]
마. Plato tripartite passion and desire pathos epithymia
plato 영혼3능력 passion and desire
πάθος, pathos passion
ἐπιθυμία epithymia desire
(골로사이3장 5)
pathéma passion πάθημα
(갈라디아 5장 24)
(로마7장 5)
죄스런 욕정 sinful passion
마태17장 21절
Howbeit this kind goeth not out but by prayer and fasting.
기도와 단식이 아니고서는 그런 것을 쫓아낼수 없다
플라톤의 영혼의 3능력 혹은 3분법
the logos (λογιστικόν), or logistikon, located in the head, is related to reason and regulates the other parts.
the thymos (θυμοειδές), or thumoeides, located near the chest region and is related to anger.
the eros (ἐπιθυμητικόν), or epithumetikon, located in the stomach and is related to one's desires.
바. 에바그리오 - 분노는 본래 악마와 싸우도록 만들어진 것이다
에바그리오의 글 중에서 ...
분노는 본래 악마와 싸우도록 만들어진 것이고 온갖 죄스런 쾌락과 싸우도록 만들어진 것이다.
Anger is by nature designed for waging war with the demons and for struggling with every kind of sinful pleasure.
Therefore angels, arousing spiritual pleasure in us and giving us to taste its blessedness, incline us to direct our anger against the demons.
고로 천사들은 우리 안에 영적인 즐거움을 일깨워서 우리가 그 축복을 맛보게 하여 악마들을 향해 우리 분노를 향하도록 만들어준다
But the demons, enticing us towards worldly lusts, make us use anger to fight with men, which is against nature, so that the mind, thus stupefied and darkened, should become a traitor to virtues. Abba Evagrius the Monk(Texts on Active Life no. 15)
그러나 악마들은 우리를 꼬여서 세상적인 탐욕에 빠지도록 하고 우리 분노를 같은 인간들에 일으켜 싸우게 한다 이것은 인간 본성에 어긋난 것이다. 그리하여 어두워진 우리 정신은 덕에 반역자가 되게 한다