Re: kristo sa simbhan quiapo maitim bkt ang kristo sa santo domingo church.maputi . t
hi po diego,
Saan po ba sa oral tradisyon nakasulat na ang pag galang sa santo ay pag gawa ng rebulto at imahe nila at aming luluhuran?
Hello po sir goda.
Kung sa oral tradition po, kasama rin po dito ang banal na kasulatan, sa kadahilanang, ito rin po ay batay sa
oral tradition (Vanhoozer 2005: 540-553; Kelber 1983; Mournet 2005; Gandz 1935). At isang punto nga po ay yung sa Gn 47:31 (cf. Heb. 11:21) kung saan yung ugat ng salitang "וַיִּשְׁתַּ֥חוּ" yung "שָׁחָה" ang ginamit na batay sa mga Hebrew lexicons (Vine 1996; Strong's 2010; Botterweck, Ringgren 1981: 249; Zodhiates 1985: 1644) na ibinigay ko po ay nangangahulugan bilang
bow down, worship, paid homage, prostrate, obeisance etc. Dito, ipinakita po na yung isang bagay ay pwedeng bigyan ng
paggalang (o respeto), sa kamalayan na, yung bagay (
staff) ang niyukudan imbes na direktang ibinigay kay Jacob (o dapat sa mismong Diyos).
Maliban sa banal na kasulatan (
oral-to-written), sa oral tradition (
unwritten) rin po makakabasa po tayo na yung mga sinaunang Kristyano po ay kinikilala na ang paggamit ng mga imahe. Halimbawa na lamang nila,
St. Denis the Areopagite (d. 280?)
“Instead of attaching the common conception to images, we should look upon what they symbolise, and not despise the divine mark and character which they portray, as sensible images of mysterious and heavenly visions.” (Letter to Bishop Titus)
St. Athanasius of Alexandria (298-373?)*
“What do our adversaries say to these things, they who maintain that we should not worship the effigies of the saints, which are preserved amongst us for a remembrance of them.” (Letter to Antiochus the Ruler, or. 3.59, 3.115)
*Siya po ang earliest source natin kung anong libro sa scripture (NT) ang canonical at hindi, mababasa po ito sa kanyang 39th Festal Letter (Easter letter).
St. Basil of Caesarea (d. 379)
“It does not follow that there are two kings because we speak of a king and a king’s image. The authority is not split nor is the glory divided. The sovereignty and power to the authority which we are subject is one, just as the glory we ascribe thereto is not plural but one; for the honor paid to the image passes to the prototype.” (The Holy Spirit 18, 45; tignan din ang On Martyrs Balaam, or. 1.53)
"[...]. I receive also the holy apostles and prophets and martyrs. Their likenesses I revere and kiss with homage, for they are handed down from the holy apostles, and are not forbidden, but on the contrary painted in all our churches." (Basil, Epist 205, Comp his Oratio in Barlaam, Opp 1, 515 cited in Schaff, ibid, p. 567)
St. Cyril of Alexandria (d. 444)
“Even if we make images of pious men it is not so that we might adore them as gods but that when we see them we might be prompted to imitate them; and if we make images of Christ, it is so that our minds might wing aloft in yearning for Him.” (In Ps. 113 (115), 16)
St. Gregory of Nazianzen (328-389?)
“An image is essentially a representation of its original.” (Sermon on the Son, ii)
St Maximus the Confessor (d. 662)
“And after this all rose with tears of devotion, and kneeling down, prayed. And every one kissed the holy Gospels, and the sacred Cross, and the image of our Lord and Saviour Jesus Christ, and of Our Lady, His Immaculate Mother (panagiaV qeotokou), putting their hands to it in confirmation of what had been said.” ("Acts" and those of Bishop Theodosius)
Anastasius of Theopolis (d. 609)
“We worship* (proskynoumen) men and the holy angels; we do not adore (latreuomen) them. Moses says: Thou shalt worship thy God and Him only shalt thou adore. Behold, before the word 'adore' he puts 'only', but not before the word 'worship', because it is lawful to worship [creatures], since worship is only giving special honour (times emphasis), but it is not lawful to adore them nor by any means to give them prayers of adoration (proseuxasthai).” (Schwarzlose, op. cit., 24)
*Ang salitang worship dito ay hindi po nangangahulugan bilang ‘adoration’ kundi ‘honour’ at ‘respect’, gaya rin ng naging paliwanag sa taas. Hindi ko na po ipapaliwanag pa yung distinction ng salitang worship sa parehas Hebrew at Greek dito, para hindi na rin po maging ganun kahaba.
St. Leontius of Neapolis in Cyprus (7th century)
“If you, O Jew, reproach me saying that I adore the wood of the Cross as God, why do you not reproach Jacob, who worshipped on the point of his staff (epi to akron thV rabdou)? Now it is evident that he was not worshipping wood. So with us; we are worshipping Christ through the Cross, not the wood of the Cross.” (Against the Jews, or. 1.54, 1.56, 3, 84-89)
St. John Damascene (inter 725-749)
“We would certainly be in error if we were making an image of the invisible God; for what is incorporeal and invisible and uncircumscribable and without defined figure is not able to be depicted. And again, if we were making images of men and thought them gods, certainly we would be impious. But we do not do any of these things.” (On the Divine Images, 2, 5)
At ilan pa po sa mga sinulat nila St. Augustine ("
De cons. Evang.", x in P. L., XXXIV, 1049; "
Contra Faust. Man.", xxii 73, in P. L., XLII, 446; "
De mor. eccl. cath.", xxxiv, P. L., XXXII, 1342), St. Jerome (
In Ionam, iv), St. Paulinus of Nola (P. L., LXI, 884), St. Nilus (
Epist. IV, 56), atbp. na pawang mga bahagi po ng tradisyon (
oral).