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Înșelarea

4.206 octeți șterși, 12 decembrie 2013 12:07
elim. polemică, format traducere.
{{Traducere EN}}
 
'''Înșelarea''' (ru: прелесть, ''prelest'', gr. πλάνη - ''plani''), cunoscută și sub numele de '''amăgire''' duhovnicească este, potrivit Părinților Bisericii Ortodoxe, o stare duhovnicească falsă, o boală spirituală, "o rănire a firii umane de neadevăr" (Sf. [[Ignatie Briancianinov]]).<ref>Ignatie Briancianinov, [http://saraca.orthodoxphotos.com/biblioteca/sfantul_ignatie_briancianinov-despre_inselare.htm Despre înșelare], ''Orthodox Life'', July-August 1980.</ref> Noțiunea de înșelare nu trebuie confundată cu boala mintală de natură somatică, ci este mai degrabă o boală spirituală<ref>Jean-Claude Larchet, ''Thérapeutique des maladies mentales. L’expérience de l’Orient chrétien des premiers siècles'' (1992, 3rd edition 2008) ISBN 2204045187, ro: Jean-Claude Larchet, Jean-Claude LARCHET, ''[http://www.librariasophia.ro/carti-Terapeutica-bolilor-mintale-Larchet-Jean-Claude-so-2894.html Terapeutica bolilor mintale. Experienţa creştinismului răsăritean al primelor veacuri]'', în româneşte de Marinela BOJIN, Ed. Sophia, Bucureşti, 2008, ISBN: 973-136-066-9.</ref>, o boală a sufletului în relația sa personală cu Dumnezeu, o boală ale cărei surse se găsesc în înfumurare, în mândrie și în ispita diavolească. Înșelarea se vindecă prin [[smerenie]] și prin [[Sfintele Taine]].
Sf. Ambrozie de la Optina spune și el într-o scrisoare că era cineva care credea că avea rugăciunea neîncetată și în somn. Dar când a ascultat mai îndeaproape ce spnea inima lui când dormea, a auzit doar un mieunat ca de pisică, dar nu rugăciunea lui Iisus.<ref>[http://www.optina.ru/starets/amvrosiy_letters_chart2_29/#294 Scrisorile Sf. Ambrozie de la Optina. Scrisoarea 294].</ref>
 
==Prelest and saints of the Roman Catholic Church==
 
According to Saint Ignatius (Brianchaninov), some of the most respected saints of the [[Roman Catholic Church]] who were glorified since it turned to papal supremacy were in a state of prelest and therefore could not have been considered as saints. St. Ignatius provides examples of visions and other mystical experiences of St. [[Francis of Assisi]], St. Ignatius of Loyola, St. Thomas à Kempis and compares them with experience of Orthodox saints of the first centuries.
 
Professor A.I. Osipov analyzes teachings on this subject by St. Ignatius and points at a significant difference in Orthodox and Roman Catholic view on spirituality, repentance and humility:<ref name="apol"/><ref>[http://www.pravoslavie.ru/english/42352.htm A.I. Osipov. Individual revelation and its indications.]</ref>
 
''Saint Francis's very life's goal, ("I have labored and want to labor … because this brings honor," "I want to suffer for others and redeem the sins of others"), shows his fall which he himself does not see; it shows his own sins. At the end of his life, he said, "I am not aware of any sin I have committed which I have not redeemed through confession and repentance. His dying words were, 'I have fulfilled what I should have fulfilled."''
 
''By comparison, we shall cite the last moments of Saint Sisoes the Great (fifth century):''
 
''Surrounded by the brothers at the moment of his death, he was as if talking with invisible beings. The brothers asked him, "Father, tell us, with whom are you speaking?" He answered, "With angels who have come to take me; but I am begging them to leave me for a short time, in order to repent." The brothers knew that Sisoes was perfect in the virtues, and protested, "You have no need to repent, Father." Sisoes answered, "Truly, I do not know if I have even begun to repent."''
 
''Sisoes' deep understanding of his own imperfection is the main outstanding trait of all true saints and is the most important sign that their revelations where true.''
 
Russian philosopher [[Aleksei Losev|A.F. Losev]] analyzes Western spirituality and in particular, visions of St. Angela of Foligno: "That is not a prayer and conversation with God. These are very strong hallucinations on the basis of hysteria i. e. prelest".<ref>{{Ru icon}} [http://www.ccel.org/contrib/ru/Other/Losev/PLATO_IV.HTM A.F. Losev. Essays on Antique Symbolism and Mythology. 1930.]</ref>
 
Another Russian philosopher [[Mitrofan Vasilyevich Lodyzhensky|M.V. Lodyzhenskii]] compares Orthodox and Roman Catholic mystics and points at the differences in humility between St. [[Seraphim of Sarov]] and St. [[Francis of Assisi]].<ref>{{Ru icon}} [http://pagez.ru/olb/048.php M.V. Lodyzhenskii. Seraphim of Sarov and Francis Assisi. In: Light Invisible. 1912.]</ref> In his opinion, the reason why St. Francis did not reach the true humility is that Roman Catholic Church at that time did not have the true humility at all. The strongest evidence of the spiritual pride the author finds in the papal supremacy.
 
New-martyr [[Mikhail Novoselov|Mihail Novoselov]] compares the teaching of St. Ignatius (Brianchaninov), St. Theophan the Recluse, writings of M.V. Lodyzhenskii and the writings of Roman Catholic mystics.<ref>{{Ru icon}} [http://pravbeseda.ru/library/index.php?page=book&id=221 Mihail Novoselov. Mystics of the Church and mystics of Western faiths. 1912.]</ref> He writes that it is enough to read several pages of the writings of the Western mystics, in particular, the writings of St. Teresa of Ávila, to see that they were in prelest.
 
Father George Macris also compares the mysticism of St. Seraphim of Sarov and St. Francis of Assisi. "The sad fact is that the attainment of a true spiritual relationship with Christ was never a possibility for Francis, for being outside the Church of Christ, it was impossible that he could have received Divine Grace, or any of the gifts of the Holy Spirit. His gifts were from another spirit".<ref>[http://www.fatheralexander.org/booklets/english/st_francis_st_seraphim.htm George Macris. A Comparison of the Mysticism of Francis of Assisi With That of St. Seraphim of Sarov.]</ref>
==Cauzele înșelării==
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