Third Century
1. The person who combines spiritual knowledge with the practice of the virtues and practice of the virtues with spiritual knowledge is a throne and a footstool of God (cf Isa. 66:1) - a throne because of his spiritual knowledge and a footstool because of his ascetic practice. And. the human intellect, purified of all material images and occupied or, rather, adorned with the divine principles of the noetic world, is heaven itself.
Orang yang menggabungkan pengetahuan spiritual dengan latihan asketis adalah singgasana dan tumpuan kaki Allah, dan nous manusia adalah surga.
2. When any philosopher - any devout philosopher - fortified with virtue and spiritual knowledge, or with ascetic practice and contemplation, sees the power of evil rising up against him through the passions, like the king of the Assyrians rising up against Hezekiah ( cf. 2 Kgs. 18:13-16; Isa. 36:1-2 ), he is aware that Only with God's help can he escape. He invokes God's mercy by crying out silently and by striving to advance still further in virtue and knowledge; and he receives as an ally, or rather as his salvation, an angel, that is, one of the higher principles of wisdom and knowledge, who cuts off 'every mighty man, warrior, leader, and commander in the camp' (2Chr.32:21).
Para filsuf yang dibentengi dengan kebajikan dan pengetahuan spiritual sadar akan kekuatan kejahatan, dan memohon belas kasihan Allah untuk melarikan diri. Mereka menerima seorang malaikat sebagai penyelamat mereka, yang memotong semua orang yang berkuasa.
3. Every passion has its origin in the corresponding sensible object. For without some object to attract the powers of the soul through the medium of the senses, no passion would ever be generated. In other words, without a sensible object, a passion does not come into being: without a woman, there is no unchastity; without food, there is no gluttony: without gold, there is no love of money, and so on. Thus at the origin of every impassioned stimulation of our natural powers, there is a sensible object or, in other terms, a demon inciting the soul to commit sin by means of the sensible object.
Hawa nafsu berasal dari objek yang sensibel atau masuk akal, yang menarik kekuatan jiwa melalui indera. Tanpa objek yang sensibel, tidak ada nafsu yang akan muncul.
4. Attrition suppresses the actualization of sin; obliteration destroys even the thought of it. For attrition prevents the realization of the impassioned act, while obliteration completely annihilates all demonic motivation in the mind itself.
Pengikisan menekan dosa, sementara pemusnahan menghancurkannya.
5. Sensible and noetic realities lie between God and man. When the human intellect moves towards God it transcends them, provided that it is not enslaved to sensible realities through outward activity and is not dominated in any way by the noetic realities it beholds during contemplation.
Nous manusia melampaui realitas yang masuk akal dan noetic ketika bergerak menuju Allah.
6. Creation is the accuser of the ungodly. For through its inherent spiritual principles creation proclaims its Maker; and through the natural laws intrinsic to each individual species it instructs us in virtue. The spiritual principles may be recognized in the unremitting continuance of each individual species, the laws in the consistency of its natural activity. If we do not ponder on these things, we remain ignorant of the cause of created being and we cling to all the passions which are contrary to nature.
Ciptaan adalah penuduh bagi orang-orang fasik, menyatakan Penciptanya dan menginstruksikan kita dalam kebajikan melalui prinsip-prinsip spiritual dan hukum alam.
7. Scripture exhorts us to offer gifts to God so that we may become conscious of His infinite goodness. For God receives our offerings as if they were entirely our own gifts and He had not already given us anything. In this way, God's untold goodness towards us is fully evident, for when we offer Him things which in reality are His own He accepts them as if they were ours, and He makes Himself our debtor as though they were not already His.
Alkitab mendorong kita untuk mempersembahkan persembahan kepada Allah agar kita sadar akan kebaikan-Nya yang tak terbatas. Allah menerima persembahan kita seolah-olah persembahan itu adalah milik-Nya sendiri, dan Dia menjadikan diri-Nya sebagai pengutang kita seolah-olah persembahan itu belum menjadi milik-Nya.
8. If we perceive the spiritual principles of visible things we learn that the world has a Maker. But we do not ask what is the nature of that Maker, because we recognize that this is beyond our scope. Visible creation clearly enables us to grasp that there is a Maker, but it does not enable us to grasp His nature.
Ciptaan yang dapat dilihat memungkinkan kita untuk mengenali bahwa dunia ini memiliki Pencipta, tetapi tidak untuk memahami natur-Nya, karena hal ini berada di luar jangkauan kita.
9. The wrath of God is the painful sensation we experience when we are being trained by Him. Through this painful experience of unsought sufferings God often abases and humbles an intellect conceited about its knowledge and virtue; for such sufferings make it conscious of itself and its own weakness. When the intellect perceives its own weakness it rejects the vain pretensions of the heart.
Murka Allah adalah pengalaman menyakitkan dari penderitaan yang tidak dicari yang merendahkan nous dan membuatnya sadar akan kelemahannya sendiri, menolak kepura-puraan hati yang sia-sia.
10. The wrath of God is the suspension of gifts of grace - a most salutary experience for every self-inflated intellect that boasts of the blessings bestowed by God as if they were its own achievements.
Murka Allah adalah penangguhan karunia-karunia kasih karunia, yang dapat bermanfaat bagi intelek atau nous yang meninggikan diri.
Referensi:
St. Nikodemos of The Holy Mountain and St. Makarios of Corinth. The Philokalia: Volume II. Translated & Edited by G. E. H. Palmer, Philip Sherrard, and Kallistos Ware. London: Faber and Faber, 1981.
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