Cristianismo

La tradición fija primero de dónde saca lo que sabe, y lo pone en una sola fuente. Orígenes abre su prefacio diciendo que quienes creen «All’ who believe and are assured that grace and truth came through Jesus Christ? and who know Christ to be the truth, according to his saying, I am the truth? derive the knowledge which leads human beings to live a good and blessed life from no other source than from the very words and teaching of Christ.» «Orígenes, On First Principles, vol. I (ed. y tr. John Behr, Oxford 2017) · p. 109», y añade que esas palabras no son solo las que Cristo dijo hecho hombre, porque antes ya el Verbo de Dios estaba en Moisés y en los profetas. De ahí sale el criterio con que se resuelve la discrepancia: como «Since, however, many of those who profess to believe in Christ differ not only in small and trivial matters, but even on great and important matters— such as concerning God or the Lord Jesus Christ or the Holy Spirit, and not only regarding these but also regarding matters concerning created beings, that is, the dominions and the holy powers—because of this it seems necessary first of all to lay down a definite line and clear rule regarding each one of these matters, and then thereafter to investigate other matters.’» «Orígenes, On First Principles, vol. I (ed. y tr. John Behr, Oxford 2017) · p. 111», hace falta una línea y una regla clara, y frente a los muchos que creen saber lo que Cristo enseña «For just as, although many Greeks and barbarians promise the truth, we gave up seeking it from all who claimed it for false opinions after we had come to believe that Christ was the Son of God and were persuaded that we must learn it from him, so also, although there are many who think that they know what are the teachings of Christ, and not a few of them think differently from those before them, one must guard the ecclesiastical preaching,» «Orígenes, On First Principles, vol. I (ed. y tr. John Behr, Oxford 2017) · p. 111». Behr, que edita y traduce el volumen, lee en esa fórmula una tradición con dos miembros: «This distinction is, moreover, parsed out by Origen in the list given above in terms of what belongs to the apostolic preaching and what to the ecclesiastical preaching. The tradition is indeed singular, but it is comprised of both the apostolic preaching and the ecclesiastical preaching.» «Orígenes, On First Principles, vol. I (ed. y tr. John Behr, Oxford 2017) · p. 41».

Esa regla enumera lo entregado y deja escrito hasta dónde llega. Los apóstoles, dice Orígenes, «Now it ought to be known that the holy apostles, in preaching the faith of Christ, delivered with utmost clarity to all believers, even to those who seemed somewhat dull in the investigation of divine knowledge, certain points that they believed to be necessary, leaving, however, the grounds of their statements to be inquired into by those who should merit the excellent gifts of the Spirit and especially by those who should receive from the Holy Spirit himself the grace of language, wisdom, and knowledge?» «Orígenes, On First Principles, vol. I (ed. y tr. John Behr, Oxford 2017) · p. 111», «while on other points they stated that things were so, keeping silence about how or whence they are, certainly so that the more diligent of their successors, being lovers of wisdom, those, I mean, who should prepare themselves to be worthy and capable of receiving wisdom, might have an exercise on which they might display the fruit of their ability.» «Orígenes, On First Principles, vol. I (ed. y tr. John Behr, Oxford 2017) · p. 111». Lo entregado incluye un solo Dios que no se parte en dos: «This just and good God, the Father of our Lord Jesus Christ,“ himself gave the law and the prophets and the Gospels, who is also the God of the apostles and of the Old and New Testaments.» «Orígenes, On First Principles, vol. I (ed. y tr. John Behr, Oxford 2017) · p. 113»; un Cristo cuya carne no es apariencia, «And that this Jesus Christ was born and did suffer in truth, and not in appearance,’ and truly died our common death,? and did truly rise from the dead, and after the resurrection, having sojourned a while with his disciples, was taken up.» «Orígenes, On First Principles, vol. I (ed. y tr. John Behr, Oxford 2017) · p. 113»; y una voluntad que no está atada a los astros, «For if we possess free will, some powers perhaps may be able to urge us to sin, and others to help us to salvation;? we are not, however, compelled by necessity to act either rightly or wrongly, as those think who say that the course and movement of the stars are the cause of human actions, not only of those which take place outside the realm of free will, but also of those which are placed within our own power.» «Orígenes, On First Principles, vol. I (ed. y tr. John Behr, Oxford 2017) · p. 115». Lo no entregado se consigna como abstención, no como hueco: sobre el origen del alma, «But with respect to the soul, whether it is derived from the seed being transferred, so that the principle or substance of it may be held to be in the seminal particles of the body itself, or whether it has any other beginning, and this beginning itself, whether it is begotten or not begotten, or whether it is imparted to the body from without or not, is not explained with sufÏcient clarity in the preaching.?» «Orígenes, On First Principles, vol. I (ed. y tr. John Behr, Oxford 2017) · p. 115»; y la Escritura se lee en dos planos, porque «For the things that are described [therein] are the forms of certain mysteries and images of divine things. There is one mind throughout the entire church about this, that the whole law is indeed spiritual,” yet that which the law conveys is not known by all but only by those on whom the grace of the Holy Spirit is bestowed in the word of wisdom and knowledge.» «Orígenes, On First Principles, vol. I (ed. y tr. John Behr, Oxford 2017) · p. 117». Cuando el camino se pone difícil, el criterio que Orígenes nombra es «First we shall adduce what the holy Scriptures contain regarding wicked powers; then we shall next investigate the others, as the Lord shall be pleased to enlighten us, that in matters of such difÏculty we may arrive at what is closest to the truth or what should be our belief according to the rule of piety.?!» «Orígenes, On First Principles, vol. I (ed. y tr. John Behr, Oxford 2017) · p. 195».

Nueve siglos después, y en la misma casa, lo que se dice es que Dios nace en el alma. Eckhart lo repite como tesis suya: «Now I say as I have often said before, that this eternal birth occurs in the soul precisely as it does in eternity, no more and no less, for it is one birth, and this birth occurs in the essence and ground of the soul.» «Meister Eckhart — The Complete Mystical Works (tr. y ed. Walshe, rev. McGinn) · p. 79». El sitio del nacimiento es un fondo que no se comparte con nadie, «None can touch the ground of the soul but God alone.» «Meister Eckhart — The Complete Mystical Works (tr. y ed. Walshe, rev. McGinn) · p. 71», y donde se obra sin mediación, porque «But God needs no image and has no image: without any means, likeness, or image God operates in the soul - right in the ground where no image ever got in, but only He Himself with His own being.» «Meister Eckhart — The Complete Mystical Works (tr. y ed. Walshe, rev. McGinn) · p. 72»; por eso la búsqueda se vuelve hacia adentro, «Thus they have not found the truth, for truth is within, in the ground, and not without.» «Meister Eckhart — The Complete Mystical Works (tr. y ed. Walshe, rev. McGinn) · p. 81», hasta la frase que junta el yo soy de Moisés con el Dios escondido de Isaías «Therefore Moses said, "He who is has sent me":20 He who is nameless, who is a denial of all names and never had a name, wherefore the prophet said, "Truly thou art a hidden God" (lsa. 45:15), in the ground of the soul where God's ground and the soul's ground are one ground.» «Meister Eckhart — The Complete Mystical Works (tr. y ed. Walshe, rev. McGinn) · p. 313». La virtud que ese camino pone primero no es el amor sino el desasimiento: «After a thorough study of these writings I find, as well as my reason can testify or perceive, that only pure detachment surpasses all things, for all virtues have some regard to creatures, but detachment is free of all creatures.» «Meister Eckhart — The Complete Mystical Works (tr. y ed. Walshe, rev. McGinn) · p. 606», y con una consecuencia que Eckhart enuncia sin rodeos, «First, because, at best, love constrains me to love God, but detachment compels God to love me.» «Meister Eckhart — The Complete Mystical Works (tr. y ed. Walshe, rev. McGinn) · p. 606».

Lo dicho por Eckhart no quedó sin respuesta de su propia Iglesia, y el volumen lo cuenta con la fecha y el número de artículos. Maurice O'C. Walshe refiere que «Almost a year later, on March 27, 1329, the pope issued a bull, In agro dominico (the title is probably a play on the name of the Dominican order), in which twenty-six articles from Eckhart's Latin works were listed, of which the first fifteen were declared heretical and the remaining eleven termed 'dangerous and suspect of heresy,» «Meister Eckhart — The Complete Mystical Works (tr. y ed. Walshe, rev. McGinn) · p. 51». El mismo Walshe traza además la genealogía que él le reconoce a esa corriente: «The specifically Christian mystical tradition can be traced back with some certainty to Alexandria. Its direct source was the Neoplatonism of Plotinus» «Meister Eckhart — The Complete Mystical Works (tr. y ed. Walshe, rev. McGinn) · p. 43». La condena y la genealogía van las dos con su firmante, y ninguna se pone en boca de Eckhart.

En el inglés del siglo XIV lo que se enseña es una obra, y su nombre es lo que no se sabe. El autor anónimo de la Nube manda no soltar el propósito, porque la primera vez «Do not give up, then, but labour at it till you feel desire. For the first time you do it, you will find only a darkness, and as it were a cloud of unknowing,12 you do not know what, except that you feel in your will a naked purpose» «La nube del no saber y otras obras, trad. Spearing 2001 · p. 70»; debajo de esa nube hay que poner otra, «And if you should ever reach this cloud, and dwell and work in it as I am telling you, then, just as this cloud of unknowing is above you, between you and your God, so you will need to put a cloud of forgetting beneath you, between you and everything that was ever created» «La nube del no saber y otras obras, trad. Spearing 2001 · p. 77». El reparto de lo que se puede y no se puede conocer es expreso: la gracia permite conocer las criaturas y aun las obras de Dios, «For with your question you have brought me into that very darkness and that very cloud of unknowing that I want you to be in yourself. By grace it is possible to have full knowledge of all other created things and their works, and indeed of the works of God himself, and to think clearly about them, but of God himself no one can think» «La nube del no saber y otras obras, trad. Spearing 2001 · p. 79», y de ahí la fórmula que gobierna el libro entero, «And so I wish to give up everything that I can think, and choose as my love the one thing that I cannot think. For he can well be loved, but he cannot be thought. By love he can be grasped and held, but by thought neither grasped nor held» «La nube del no saber y otras obras, trad. Spearing 2001 · p. 79». La nube no se levanta en esta vida, ni para el más puro: «For I tell you one thing, that there never has been and never shall be any living creature, however pure, raised to whatever height of ecstasy42 in contemplation and love of the Godhead, who does not always have a high and wonderful cloud of unknowing between him and his God» «La nube del no saber y otras obras, trad. Spearing 2001 · p. 107». Y la obra se hace dentro de una institución que pone condiciones y cuenta las vidas: «They are not three ways of life, for Holy Church takes account only of two – active life and contemplative life – and in the story of this Gospel these two are allegorically signified by the two sisters, Martha and Mary: by Martha the active life, by Mary the contemplative» «La nube del no saber y otras obras, trad. Spearing 2001 · p. 115», y no se empieza «Then if you ask me when they should engage in this work of contemplation, my answer is this. I say, not before they have cleansed their consciences of all the particular sinful deeds they have previously committed, according to the accepted requirements of Holy Church» «La nube del no saber y otras obras, trad. Spearing 2001 · p. 131». Spearing, que traduce y presenta el volumen, nombra la corriente en que el autor trabaja: «This tradition is that of the via negativa (way of negation), and it focuses not on God's human nature but on his divine nature, seen as totally transcendent, totally beyond the reach of human understanding and human language» «La nube del no saber y otras obras, trad. Spearing 2001 · p. 13».

En la Alemania del XVII el eje se llama nuevo nacimiento, y Jacob Boehme lo apoya en el Evangelio: «Christ further says: You must be born anew or you cannot see the kingdom of heaven» «Jacob Boehme — The Way to Christ (trad. Peter Erb, Paulist Press, 1978) · p. 154». De ahí sale la distinción que parte a los suyos en dos: «Thus also it is to be understood in our Christianity. The historical children are not the inheritors of the goods of Christ, but the legitimate children who have been born anew out of Christ’s spirit [are]» «Jacob Boehme — The Way to Christ (trad. Peter Erb, Paulist Press, 1978) · p. 178», y el aviso de que «Now we are to consider man, what and how he is; that a true Christian is not only a historical new man; that it is not enough that we believe in Christ and confess that He is God’s Son and paid for us» «Jacob Boehme — The Way to Christ (trad. Peter Erb, Paulist Press, 1978) · p. 161». El renacido no deja de ser mortal y pecador por fuera, y el tratado lo dice sin suprimir ninguno de los dos términos: «Here we now understand what our new birth properly is, how we can be and remain a temple of God and still, (this time) also according to the external humanity [be] sinful, mortal men» «Jacob Boehme — The Way to Christ (trad. Peter Erb, Paulist Press, 1978) · p. 174». La condición de conocer es la misma que la de renacer, y la Aurora la pone en el Espíritu: «As little as a piece of work can apprehend him that made it, so little also can man apprehend and know God his Creator, unless the Holy Ghost enlighten him; which happeneth only to those that rely not upon themselves, but set their hope, will and desires upon God alone, and move in the Holy Ghost, and these are one spirit with God.» «Jacob Boehme — Aurora, The Day-Spring (trad. John Sparrow; ed. Dekton Publishing, 2022) · p. 37»; el hombre no está determinado, porque «Now as in nature there are, spring up and reign, good and bad; even so in man: But man is the child of God, whom God has made out of the best kernel of nature, to reign in the good, and to overcome the bad: Though evil sticketh unto man, even as in nature the evil hangeth on the good, yet he can overcome the evil if he elevateth his spirit in God; for then the Holy Ghost stirs and moveth in him, and helps him to overcome.» «Jacob Boehme — Aurora, The Day-Spring (trad. John Sparrow; ed. Dekton Publishing, 2022) · p. 9», y el Espíritu Santo es «God the Holy Ghost is the third Person in the triumphing holy Deity, and proceedeth from the Father and the Son, and is the holy moving spring or fountain of joy in the whole Father.» «Jacob Boehme — Aurora, The Day-Spring (trad. John Sparrow; ed. Dekton Publishing, 2022) · p. 50». Con el saber de escuela, la Aurora se pone del lado de Mateo 11:25: «Nay, Christ himself returneth thanks to [Matt. xi. 25.] his heavenly Father, that he has concealed these things from the worldly wise men, and revealed them unto babes.» «Jacob Boehme — Aurora, The Day-Spring (trad. John Sparrow; ed. Dekton Publishing, 2022) · p. 25», y abre una salvedad para los que nunca conocieron del todo el árbol de la vida, que «But those that were born in the light of nature, and of the Holy Ghost, and on earth never fully knew the Tree of Life, but were grown in its power, which overshadowed all men upon earth, as very many nations, heathen, and babes, which were also received into the same power wherein they were grown, and wherewith their spirit was clothed, they sang the song according to their power and measure in the noble Tree of eternal Life;» «Jacob Boehme — Aurora, The Day-Spring (trad. John Sparrow; ed. Dekton Publishing, 2022) · p. 21».

Los desacuerdos sobre la ortodoxia de estas voces están en los propios volúmenes, y aquí van con su firmante y sin arbitrar. Del texto de Orígenes lo que se lee es la traducción de Rufino, que declara su procedimiento: «they had dragged down to impiety. Wherever, therefore, we found in his writings anything contrary to that which he had himself elsewhere piously laid down regarding the Trinity, we have either omitted it, as being corrupt and interpolated,» «Orígenes, On First Principles, vol. I (ed. y tr. John Behr, Oxford 2017) · p. 105»; Behr sostiene en cambio que «It has, it should also be noted, proven impossible to identify such interpolated passages in Rufinus’ translation of On First Principles. The most that even Jerome can claim is that Rufinus has inserted a passage of scholia composed by Didymus into Princ. 1.1.8.4» «Orígenes, On First Principles, vol. I (ed. y tr. John Behr, Oxford 2017) · p. 23». De Boehme, Peter Erb acota el marco de lectura de sus tratados, «Despite the alchemical images in much of Boehme’s work, his first treatises in The Way to Christ are best understood in the context of Lutheran theology rather than aside from it» «Jacob Boehme — The Way to Christ (trad. Peter Erb, Paulist Press, 1978) · p. 32», y fecha el otro extremo del conflicto: a instancias del pastor principal de Görlitz, «He had Boehme’s book confiscated and on July 30, 1613, its author was banned from further writing» «Jacob Boehme — The Way to Christ (trad. Peter Erb, Paulist Press, 1978) · p. 28». Andrew Weeks, al traducir la Aurora al inglés desde el autógrafo, escribe la reserva que cierra el asunto: «Nor, in citing Lutheran sources, do we intend to assert that he was orthodox. Whoever consults the histories of Reformation doctrines can confirm that Lutherans, Zwinglians, Anabaptists, Philippists, and Calvinists were capable of condemning one another as diabolical heretics even though much of their terminology and usage could have been glossed from shared sources. Even in violently disagreeing with one another, they spoke the same language.» «Jacob Boehme — Aurora, The Day-Spring (trad. John Sparrow; ed. Dekton Publishing, 2022), trad. alemán e inglés enfrentados 2013 · p. 18».

in the library: 7 ascribed works · 0 linked authors