Legal Roots of Christian Anthropology

IF 0.5 0 PHILOSOPHY
A. Halapsis
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Abstract

Purpose of the article is to reconstruct the legal sources of Christian anthropology. Theoretical basis. The methodological basis of the article is the understanding of the fundamental foundations of Christian anthropology in the context of Roman legal understanding. Originality. From the point of view of the Christian religion, man is a dual being: his body is part of the material world, but his soul is not from this world, he is born directly from God. The transcendent origin of the soul gives it the right to communicate with God, but this right can be realized only with the help of the Church, which is seen as the "bride of the Lamb" and the mystical "body of Christ". Interpretations of the essence of church organization correlate with the principles of organization of the Roman community. The principle of universal priesthood correlates with the idea of "post-Tarquinian democracy", recognizing the people of Rome as the supreme bearer of the empire of Jupiter; catholicity – with the idea of the senate as a meeting of the most deserving leaders of the community; apostolic succession – with the institution of republican magistrates, who even though received their power from the community, but through "consultations with the gods" (auspices). In essence, Christian dogmatism is Roman law applied to the Middle Eastern religion; the Bible was interpreted as a legal document, and theologians acted as lawyers. Conclusions. In the ancient Churches (Catholic, Orthodox, Armenian, Coptic, etc.) the ideal of Roman law was realized as the right of impersonal law, standing outside and above the individual. The latter has no ontological value, it is a "servant of God", but the union of men into the mystical "body of Christ" makes the latter empowered to represent God on earth and to act on his behalf. The Renaissance paved the way for the Reformation, in which a powerful "Greek" ("philosophical") lobby declared itself. Despite the fact that many leaders of the Reformation had a personal dislike for philosophy, they were spontaneous philosophers, believing themselves entitled to interpret the will of God independently, regardless of the authority of the councils. They were strict rationalists who only changed the object of their reason: if the ancient Greeks tried to comprehend the world rationally, the Protestants set themselves the goal of rationally comprehending the Book. Ultimately, the main question of Christian theology is the question of man’s attitude to God, and the differences between the anthropological systems within Christianity are the options for answering this question.
基督教人类学的法律根源
本文的目的是重建基督教人类学的法律渊源。理论基础。本文的方法论基础是在罗马法律理解的背景下对基督教人类学基本基础的理解。创意。从基督教的观点来看,人是一个双重存在:他的身体是物质世界的一部分,但他的灵魂不是来自这个世界,他直接从上帝而生。灵魂的超然起源赋予它与天主沟通的权利,但这种权利只有在教会的帮助下才能实现,教会被视为“羔羊的新娘”和神秘的“基督的身体”。对教会组织本质的解释与罗马社会的组织原则相关联。普遍祭司的原则与“后塔奎尼民主”的思想相联系,承认罗马人民是朱庇特帝国的最高承载者;天主教——认为参议院是社会中最值得尊敬的领导人的会议;使徒继承-与共和行政长官的制度,他们虽然从团体获得权力,但通过“与神协商”(主持)。基督教教条主义本质上是罗马法在中东宗教中的应用;圣经被解释为法律文件,神学家扮演律师的角色。结论。在古代教会(天主教、东正教、亚美尼亚、科普特等)中,罗马法的理想被实现为非人格法的权利,凌驾于个人之上。后者没有本体论的价值,它是“上帝的仆人”,但人的联盟进入神秘的“基督的身体”,使后者有权在地球上代表上帝,并代表他行事。文艺复兴为宗教改革铺平了道路,一个强大的“希腊”(“哲学”)游说团体宣布了自己的立场。尽管许多宗教改革运动的领袖个人不喜欢哲学,但他们都是自发的哲学家,相信自己有权独立地解释上帝的意志,而不受议会权威的影响。他们是严格的理性主义者,只是改变了理性的对象:如果说古希腊人试图理性地理解世界,那么新教徒则为自己设定了理性地理解《圣经》的目标。最终,基督教神学的主要问题是人对上帝的态度问题,基督教内部人类学系统之间的差异是回答这个问题的选择。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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来源期刊
自引率
66.70%
发文量
13
审稿时长
8 weeks
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