Second Century
1. God is one because there is one Divinity: unoriginated, simple, beyond being, without parts, indivisible. The Divinity is both unity and trinity - wholly one and wholly three. It is wholly one in respect of the essence, wholly three in respect of the hypostases or persons. For the Divinity is Father, Son, and Holy Spirit, and is in Father, Son, and Holy Spirit. The whole Divinity is in the whole Father and the whole Father is in the whole Divinity. The whole Divinity is in the whole Son and the whole Son is in the whole Divinity. The whole Divinity is in the whole Holy Spirit and the whole Holy Spirit is in the whole Divinity. The whole Divinity is both Father and in the whole Father; the whole Father is in the whole Divinity and the whole Divinity is the whole Father. The whole Son is in the whole Divinity and the whole Divinity is in the whole Son; the whole Son is both the whole Divinity and in the whole Divinity. The whole Divinity is both the Holy Spirit and the whole Holy Spirit, and the whole Holy Spirit is both the whole Divinity and the whole Divinity. For the Divinity is not part of the Father, nor is the Father part of God. The Divinity is not part of the Son, nor is the Son part of God. The Divinity is not part of the Holy Spirit, nor is the Holy Spirit part of God. For the Divinity is not divisible; nor is the Father, or the Son, or the Holy Spirit incomplete God. On the contrary, the whole and complete Divinity is completely in the complete Father; the whole and complete Divinity is completely in the complete Son; and the whole and complete Divinity is completely in the complete Holy Spirit. For the whole Father is completely in the whole Son and Spirit, and the whole Son is completely in the whole Father and Spirit, and the whole Holy Spirit is completely in the whole Father and Son. Therefore the Father, the Son, and the Holy Spirit are one God. The essence, power, and energy of the Father, the Son, and the Holy Spirit are one, for none of the hypostases or persons either exists or is intelligible without the others.
Allah itu satu karena hanya ada satu Keilahian: tidak berasal dari yang lain, sederhana, melampaui wujud, tanpa bagian, tidak dapat dibagi. Ia adalah kesatuan dan Trinitas - sepenuhnya satu dalam hal hakikat, sepenuhnya tiga dalam hal hipostasis atau pribadi. Keilahian adalah Bapa, Anak dan Roh Kudus, dan ada di dalam Bapa, Anak dan Roh Kudus. Keilahian tidak dapat dibagi-bagi, dan Bapa, atau Anak, atau Roh Kudus bukanlah Allah yang tidak lengkap. Hakikat, kuasa dan energi dari Bapa, Anak dan Roh Kudus adalah satu, karena tidak ada satu pun dari hipostasis atau pribadi-pribadi yang ada atau dapat dipahami tanpa yang lain.
2. Every intellection involves both an intellect that apprehends and an intelligible being that is apprehended. But God is neither an apprehending intellect nor an intelligible being: He transcends both. For if He were an apprehending intellect He would be limited by His need for a relationship with an intelligible being: and if He were an intelligible being He would be limited because naturally subject to an apprehending intellect capable of grasping Him. It follows therefore that God is not to be conceived as either an intellect or an intelligible being, and that He is beyond both intellection and intelligibility. Intellection and intelligibility are appertained by nature to what is sequent to God.
Allah bukanlah intelek atau nous yang dapat memahami atau makhluk yang dapat dipahami, tetapi Dia melampaui keduanya. Dia tidak dibatasi oleh kebutuhan-Nya akan hubungan dengan makhluk yang dapat dipahami, dan Dia melampaui intelek dan intelijen. Intelek dan intelijen adalah sesuatu yang berurutan bagi Allah.
3. Every intellection inheres as a quality in an apprehending being, and its activity is directed towards a being endowed with qualities. For no intellection can be directed towards a being that is absolutely independent, simple, and self-subsistent since the intellection itself is not independent and simple. But God is in both respects absolutely simple: in so far as He is being. He is independent of any apprehending subject; in so far as He is intellection. He is independent of any apprehensible object. Thus God is neither an intelligible object nor an intellective subject, for He clearly transcends both being and intellection.
Allah adalah objek yang berintelijen dan subjek yang berintelek, karena Dia melampaui keberadaan dan intelek. Dia tidak bergantung pada subjek yang dapat dipahami, intelek, dan objek yang dapat dipahami, sehingga Dia bukan objek yang berintelijen maupun subjek yang berintelek.
4. The center of a circle is regarded as the indivisible source of all the radii extending from it; similarly, by means of a certain simple and indivisible act of spiritual knowledge, the person found worthy to dwell in God will perceive pre-existing in God all the inner essences of created things.
Pusat dari sebuah lingkaran dianggap sebagai sumber yang tak terpisahkan dari semua jari-jari yang memanjang darinya; demikian pula, melalui tindakan pengetahuan spiritual yang sederhana dan tak terpisahkan, orang yang ditemukan layak untuk tinggal di dalam Allah akan merasakan keberadaan awal di dalam Allah semua esensi batin dari hal-hal yang diciptakan.
5. When intellection is given form through its apprehension of intelligible objects, it ceases to be single and becomes many intellections; for it is marked by the form of each intelligible object that it apprehends. But as it passes beyond the multiplicity of the sensible and intelligible things that in this way confer their manifold forms upon it, it becomes altogether free from form. It is now that the Logos, who is beyond intellection, unites Himself to it and makes it His own, giving it rest from those things which by nature change and diversity it with the many conceptual forms that they impose upon it. He who experiences this has rested from his works, just as God did from His ( cf Gen. 2:2; Heb. 4: 10 ).
Ketika intelek diberi bentuk melalui penangkapannya terhadap objek-objek yang dapat dipahami, ia tidak lagi tunggal dan menjadi banyak intelek. Namun, ketika ia melampaui keragaman hal-hal yang masuk akal dan dapat dipahami, ia menjadi bebas dari bentuk. Ini adalah saat Logos, yang melampaui intelek, menyatukan diri-Nya dengannya dan menjadikannya milik-Nya, memberinya istirahat dari hal-hal yang pada dasarnya mengubah dan membedakannya dengan berbagai bentuk konseptual yang mereka paksakan padanya. Orang yang mengalami hal ini telah beristirahat dari pekerjaannya, sama seperti Tuhan beristirahat dari pekerjaan-Nya.
6. He who reaches such perfection as is attainable by men in this world offers to God the fruits of love, joy, peace, and long-suffering ( cf Gal. 5:22 ), and will in the age to offer those of incorruptibility, eternity, and similar gifts. The first qualities may be found in the man perfect in the practice of virtues; the second in the man who through true spiritual knowledge has passed beyond the world of created things.
Orang yang mencapai kesempurnaan mempersembahkan kepada Allah buah-buah kasih, sukacita, damai sejahtera dan kesabaran yang panjang, serta ketidakkekalan, kekekalan dan karunia-karunia yang serupa. Kualitas pertama ditemukan pada mereka yang mempraktikkan kebajikan, sementara kualitas kedua ditemukan pada mereka yang telah melampaui dunia hal-hal yang diciptakan.
7. Just as the result of disobedience is sin, so the result of obedience is virtue. And just as disobedience leads to breaking the commandments and to separation from Him who gave them, so obedience leads to keeping the commandments and to union with Him who gave them. Thus he who through obedience has kept the commandments has achieved righteousness and, moreover, he has not cut himself off from union in love with Him who gave them; and the opposite is equally true.
Ketaatan menuntun pada kebenaran dan persatuan dengan Allah, sementara ketidaktaatan menuntun pada dosa dan keterpisahan dengan Dia yang telah memberikannya.
8. If you are healed of the breach caused by the fall, you are severed first from the passions and then from impassioned thoughts. Next, you are severed from nature and the inner principles of nature, then from conceptual images and the knowledge relating to them. Lastly, when you have passed through the manifold principles relating to divine providence, you attain through unknowing the very principle of divine unity. Then the intellect contemplates only its own immutability and rejoices with an unspeakable joy because it has received the peace of God which transcends all intellect and which ceaselessly keeps him who has been granted it from falling (cf. Phil. 4: 7).
Jika seseorang disembuhkan dari pelanggaran yang disebabkan oleh kejatuhan, mereka dipisahkan dari nafsu, pikiran yang berapi-api, sifat, prinsip-prinsip batin, gambaran konseptual, dan pengetahuan yang berkaitan dengan mereka. Mereka kemudian mencapai prinsip kesatuan ilahi, yang melampaui semua intelek dan menjaga mereka dari kejatuhan.
9. Fear of hell causes beginners to shun evil. Desire to be rewarded with divine blessings confers on those who are advancing a readiness to practice the virtues. But the mystery of love transcends all created beings and makes the intellect blind to all that is sequent to God. Only upon those who have become blind to all that is sequent to Him does the Lord bestow wisdom, showing them what is more divine.
Ketakutan akan neraka dan keinginan untuk mendapatkan berkah ilahi membuat para pemula menghindari kejahatan, sementara misteri kasih melampaui semua makhluk ciptaan dan membuat nous menjadi buta terhadap semua yang bertentangan dengan Allah. Hanya mereka yang telah menjadi buta terhadap segala sesuatu yang bertentangan dengan-Nya yang dapat menerima kebijaksanaan.
10. The Logos of God is like a grain of mustard seed (cf. Matt. 13:31 ): before cultivation, it looks extremely small, but when cultivated in the right way it grows so large that the highest principles of both sensible and intelligible creation come like birds to revive themselves in it. For the principles or inner essences of all things are embraced by the Logos, but the Logos is not embraced by anything. Hence the Lord has said that he who has faith as a grain of mustard seed can move a mountain by a word of command ( cf. Matt. 17: 20), that is, he can destroy the devil's dominion over us and remove it from its foundation.
Logos Allah adalah seperti sebutir biji sesawi, tumbuh menjadi besar ketika dibudidayakan dengan cara yang benar. Logos mencakup prinsip-prinsip tertinggi dari ciptaan yang rasional dan dapat dipahami, dan tidak dapat dicakup oleh apa pun. Tuhan telah mengatakan bahwa mereka yang beriman kepada Logos dapat memindahkan gunung dengan satu kata perintah, menghancurkan kekuasaan iblis atas kita.
11. The grain of mustard seed is the Lord, who b y faith is sown spiritually in the hearts of those who accept Him. He who diligently cultivates the seed by practicing the virtues moves the mountain of earth-bound pride and, through the power he has gained, he expels from himself the obdurate habit of sin. In this way, he revives in himself the activity of the principles and qualities or divine powers present in the commandments, as though they were birds.
Biji sesawi adalah Tuhan, yang oleh iman ditaburkan secara rohani di dalam hati mereka yang menerima-Nya. Orang yang dengan tekun memupuk benih itu dengan mempraktikkan kebajikan-kebajikan akan memindahkan gunung kesombongan yang terikat di bumi dan, melalui kuasa yang telah diperolehnya, ia akan mengusir kebiasaan dosa yang melekat. Dengan demikian, ia menghidupkan kembali dalam dirinya sendiri aktivitas prinsip-prinsip dan kualitas-kualitas atau kekuatan-kekuatan ilahi yang ada di dalam perintah-perintah, seakan-akan itu adalah burung-burung.
12. Let us build on the Lord, as though on a foundation of faith, with gold, silver, and precious stones, raising a temple of holiness (cf. 1 Cor. 3:12). Let us build, that is to say, with pure undebased theology, with a way of life that is lucid and radiant, with divine thoughts and conceptual images more precious than jewels. Let us not use wood, hay, or stubble, that is, idolatry - which is a passionate desire for sensible things - or a meaningless way of life, or thoughts that are impassioned and as empty of wise understanding as straw.
Kita harus membangun di atas Tuhan dengan teologi yang murni dan kokoh, cara hidup yang suci dan terang, serta pikiran dan konsep ilahi. Kita tidak boleh menggunakan kayu, jerami, atau tunggul, yang merupakan penyembahan berhala atau cara hidup yang tidak berarti.
13. If a man seeks spiritual knowledge, let him plant the foundations of his soul immovably before the Lord, in accordance with God's words to Moses: 'Stand here by Me' (Deut. 5:31 ). But it should be realized that there are differences among those who stand before the Lord, as is clear from the text, 'There are some standing here who will not taste death till they have seen the kingdom of God come with power' (Mark 9: 1). For the Lord does not always appear in glory to all who stand before Him. To beginners, He appears in the form of a servant (cf. Phil. 2: 7); to those able to follow Him as He climbs the high mountain of His transfiguration He appears in the form of God (cf. Matt. 17: 1-9), the form in which He existed before the world came to be (cf. John 17: 5) . It is, therefore, possible for the same Lord not to appear in the same way to all who stand before Him, but to appear to some in one way and to others in another way, according to the measure of each person's faith.
Ada perbedaan di antara mereka yang berdiri di hadapan Tuhan, dan bahwa Tuhan tidak selalu menampakkan diri dalam kemuliaan kepada semua orang yang berdiri di hadapan-Nya. Bagi para pemula, Dia menampakkan diri dalam rupa seorang hamba, sementara bagi mereka yang mampu mengikuti Dia, Dia menampakkan diri dalam rupa Tuhan. Tuhan yang sama tidak selalu menampakkan diri dengan cara yang sama kepada semua orang yang berdiri di hadapan-Nya, tetapi kepada beberapa orang dengan satu cara dan kepada orang lain dengan cara yang lain, sesuai dengan ukuran iman masing-masing orang.
14. When the Logos of God becomes manifest and radiant in us, and His fa ce shines like the sun, then His clothes will also look white (cf. Matt. 17: 2). That is to say, the words of the Gospels will then be clear and distinct, with nothing concealed. And Moses and Elijah - the more spiritual principles of the Law and the prophets - will also be present with Him.
Logos Allah akan menjadi nyata dan bersinar di dalam diri kita, dengan wajah-Nya yang bersinar seperti matahari, pakaian-Nya yang putih, dan firman-Nya yang jelas dan berbeda. Musa dan Elia, prinsip-prinsip rohani dari Hukum Taurat dan para nabi, juga akan hadir.
15. It is written that the Son of Man is coming 'with His angels in the glory of the Father' (Matt. 16: 27). Similarly, in those found worthy, the Logos of God is transfigured to the degree to which each has advanced in holiness, and He comes to them with His angels in the glory of the Father. For the more spiritual principles in the Law and the prophets - symbolized by Moses and Elijah when they appeared with the Lord at His transfiguration - manifest their glory according to the actual receptive capacity of those to whom it is revealed.
Anak Manusia akan datang bersama para malaikat-Nya dalam kemuliaan Bapa kepada mereka yang layak. Prinsip-prinsip yang lebih rohani dalam Hukum Taurat dan kitab para nabi menyatakan kemuliaan mereka sesuai dengan kapasitas penerimaan mereka yang menerima wahyu tersebut. Hal ini dilambangkan oleh Musa dan Elia pada saat transfigurasi-Nya.
16. He who to some degree has been initiated into the inner principle of the divine unity invariably discovers the inner principles of divine providence and judgment conjoined with it. That is why, like St. Peter, he thinks it good that three tabernacles should be made within himself for those who have appeared to him (cf. Matt. 17:4). These tabernacles represent three stages of salvation, namely that of virtue, that of spiritual knowledge and that of theology. The first requires fortitude and self-restraint in the practice of the virtues: of this the type was Elijah. The second requires the right discernment in natural contemplation: Moses disclosed this in his own person. The third requires the consummate perfection of wisdom: this was revealed by the Lord. They were called tabernacles, or temporary dwellings, because beyond them there are other still more excellent and splendid stages, through which those found worthy will pass in the age to be.
Rasul Petrus percaya bahwa tiga tabernakel harus dibuat di dalam dirinya bagi mereka yang telah menampakkan diri kepadanya. Kemah-kemah ini mewakili tiga tahap keselamatan: kebajikan, pengetahuan rohani, dan teologi. Yang pertama membutuhkan ketabahan dan pengendalian diri dalam mempraktikkan kebajikan, yang kedua membutuhkan ketajaman yang benar dalam perenungan alamiah, dan yang ketiga membutuhkan kesempurnaan kebijaksanaan yang diwahyukan oleh Tuhan. Kemah-kemah ini adalah tempat tinggal sementara, karena di luarnya ada tahap-tahap lain yang lebih baik dan indah.
17. A man engaged in the practice of the virtues is said to be 'sojourning' in the flesh (cf. Gen. 12: 10), for by practicing the virtues he is severing the soul's relationship with the flesh and stripping from himself the deceit of material things. A man of spiritual knowledge is said to be sojourning in virtue itself, for he still contemplates the truth indistinctly, as though in a mirror (cf. I Cor. 13: 12): he has not yet enjoyed a face-to-face vision of the self-subsistent forms of goodness, seeing them as they are in themselves. For as regards the blessings of the age to be, every saint docs no more than walk in the image of them, crying, 'I am a stranger and a sojourner as all my fathers were' (Ps. 39: 12).
Seseorang yang terlibat dalam praktik kebajikan dikatakan 'bermukim' dalam daging, sementara seseorang yang memiliki pengetahuan spiritual dikatakan 'bermukim' dalam kebajikan itu sendiri, karena ia masih merenungkan kebenaran secara tidak jelas dan belum mengalami visi tatap muka dari bentuk-bentuk kebaikan yang mandiri. Setiap orang kudus tidak lebih dari sekadar berjalan dalam citra berkat-berkat zaman, sambil berseru, 'Aku adalah orang asing dan pendatang'.
18. He who prays must never stand still on the steep ascent that leads to God. Just as he has to progress upwards from strength to strength in the practice of the virtues (cf. Ps. 84: 57), and to rise in his contemplation of spiritual truths from glory to glory (cf. 2 Cor. 3: 18), and to pass from the letter to the spirit of Holy Scripture, so he must advance in a similar manner within the realm of prayer. He must raise his intellect and the resolve of his soul from what is human to what is divine so that his intellect can follow Jesus the Son of God, who has passed through the heavens (cf. Heb 4: 14) and who is everywhere. For He has passed through all things for us by the dispensation of His incarnation, so that we, by following Him, may pass through all that is sequent to Him and so come to be with Him, provided we apprehend Him not according to the limitations to which He accommodated Himself in His incarnation but according to the majesty of His natural infinitude.
Doa harus berkembang dari kekuatan kepada kekuatan, dari perenungan akan kebenaran-kebenaran rohani pada peralihan huruf ke roh Kitab Suci, dan dari intelek dan jiwa manusiawi kepada jiwa ilahi untuk mengikut Yesus, Anak Allah. Dia telah melewati segala sesuatu bagi kita dengan dispensasi inkarnasi-Nya, sehingga kita dapat melewati segala sesuatu yang sesuai dengan-Nya dan menjadi satu dengan-Nya, asalkan kita memahami-Nya tidak sesuai dengan batasan-batasan yang Ia tampung dalam inkarnasi-Nya.
19. We should always devote ourselves to God and seek Him out as we have been commanded (cf. Matt. 6: 33). Although when we seek Him in this present stage of life we cannot come to the limit of His depth, yet perhaps if we penetrate His depth even slightly we shall contemplate what is more holy than the holy and more spiritual than the spiritual. The high priest shows this to us typologically when he goes from the holy place, which is holier than the court, into the holy of holies, which is holier than the holy place ( cf. Lev. 16).
Kita harus selalu mencari Allah, bahkan jika kita tidak dapat mencapai batas kedalaman-Nya. Imam Besar menunjukkan hal ini secara tipologis ketika ia pergi dari tempat kudus ke ruang mahakudus, yang lebih kudus daripada tempat kudus.
20. The whole Logos of God is neither diffuse nor prolix but is a unity embracing a diversity of principles, each of which is an aspect of the Logos. Thus he who speaks about the truth, however fully he deals with his subject, speaks always about the one Logos of God.
Keseluruhan Logos Allah tidak tersebar, tetapi merupakan satu kesatuan yang merangkul berbagai prinsip, yang masing-masing merupakan aspek dari Logos. Dengan demikian, orang yang berbicara tentang kebenaran, betapapun lengkapnya ia membahas topiknya, ia selalu berbicara tentang Logos Allah yang esa.
21. Since Christ is God and the Logos of the Father, 'the fulness of the Godhead dwells bodily in Him' in a manner that is according to essence (Col. 2:9). The fulness of the Godhead dwells in us by grace when we gather into ourselves all virtue and wisdom, a wisdom w:1ich, so far as this is possible in man, does not in any way fall short of a faithful imitation of the divine archetype. For it is not incongruous that by virtue of our relationship ·with the Logos, the fulness of the Godhead, embracing a diversity of spiritual principles, should come to dwell also in us.
Karena Kristus adalah Allah dan Logos dari Bapa, maka "kepenuhan ke-Allahan berdiam secara jasmaniah di dalam Dia" dengan cara yang sesuai dengan hakikat-Nya (Kol 2:9). Kepenuhan ke-Allahan berdiam di dalam kita oleh kasih karunia ketika kita mengumpulkan ke dalam diri kita semua kebajikan dan kebijaksanaan, sebuah kebijaksanaan yang, sejauh hal ini mungkin terjadi pada manusia, sama sekali tidak kurang dari peneladanan yang setia terhadap pola dasar ilahi. Karena itu tidaklah aneh jika berdasarkan hubungan kita -dengan Logos, kepenuhan ke-Allah-an, yang mencakup berbagai prinsip spiritual, harus tinggal juga di dalam diri kita.
22. The thought which springs naturally from our intellect is a messenger of the intellect's hidden activity. Similarly, He who is, in essence, the Logos of God and knows the Father as a thought knows the intellect which conceives it, reveals the Father whom He knows, no creature being able to approach the Father without Him. That is why He is called 'Messenger of great counsel' (Is. 9:6. LXX).
Pikiran yang muncul secara alami dari nous atau intelek kita adalah pembawa pesan dari aktivitas tersembunyi nous. Demikian pula, Dia yang pada hakikatnya adalah Logos Allah dan mengenal Bapa sebagai sebuah pikiran mengenal nous yang memahaminya, menyatakan Bapa yang Dia kenal, tidak ada makhluk yang dapat mendekati Bapa tanpa Dia. Itulah sebabnya Dia disebut "Utusan dari Penasihat yang agung" (Yes 9:6).
23. The great counsel of God the Father is the unspoken and unknown mystery of the divine dispensation. This is the only-begotten Son revealed through His incarnation when He became the Messenger of the great pre-eternal counsel of God the Father. He who knows the inner principle of the mystery becomes a messenger of the great counsel of God, and he is exalted unceasingly by action and thought through all things until he encounters Him who has to a corresponding degree descended towards him.
Penasihat Agung Allah Bapa adalah misteri yang tak terucapkan dan tidak diketahui dari dispensasi ilahi. Ini adalah Putra Tunggal yang dinyatakan melalui inkarnasi-Nya ketika Ia menjadi utusan dari nasihat agung pra-kekal Allah Bapa. Barangsiapa yang mengetahui prinsip batin dari misteri ini menjadi utusan dari rencana agung Allah, dan ia ditinggikan tanpa henti melalui tindakan dan pemikiran melalui segala sesuatu hingga ia bertemu dengan Dia yang pada tingkat yang sesuai turun kepadanya.
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