Evanghelie: Diferență între versiuni

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*[http://en.wikipedia.org/wiki/Gospel Wikipedia article: Gospel]
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Versiunea de la data 2 iunie 2008 18:04

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Evanghelia (în greacă, "evangelie" înseamnă "veste bună" sau "bună vestire") este mesajul şi trasnsmiterea lucrării lui Iisus Hristos. Viaţa Bisericii are în centrul ei Evanghelia lui Hristos. Ea reprezintă împlinirea vie a Legii şi a Profeţilor, adică Hristos Mântuitorul şi Răscumpărătorul promis, Care este tot timpul prezent în mijlocul credincioşilor, a Bisericii, prin Duhul Sfânt. Acest lucru este semnificat de prezenţa cărţii evangheliilor pe sfânta masă a altarului în bisericile ortodoxe. Mesajul evanghelic al lucrării de mântuire a lui Iisus Hristos este predicat de Biserică încă din ziua Cincizecimii, înainte deci ca el să fie pus în scris de ucenicii lui Hristos.

Εvangheliile sunt un gen de literatură veche despre viaţa lui Iisus Hristos. În româneşte, cuvântul este o traducere a grecescului ευαγγέλιον (euangelion). Relatările evanghelice nu s-au scris ca o povestire a vieţii lui Iisus, ci cu scopul vestirii mântuirii : "Iar acestea s-au scris ca să credeţi că Iisus este Hristosul, Fiul lui Dumnezeu, şi, crezând, să aveţi viaţă în numele Lui" (Ioan 20, 31).

Evangheliile canonice

Din multe scrieri care s-au reclamat ca fiind evanghelii în antichitate, doar patru au fost primite de câtre Biserică în Noul Testament ca fiind canonice; sfântul Irienu de Lyon le enumeră deja la anul 185:

Evanghelia după Matei
Evanghelia după Marcu
Evanghelia după Luca
Evanghelia după Ioan

Originea Evangheliilor canonice

Among the Gospels, Matthew, Mark, and Luke include many of the same passages in the life of Jesus and sometimes use identical or very similar wording. John, on the other hand, expresses itself in a different style and relates the same incidents in a different way, and is often full of more encompassing theological and philosophical messages.

The parallels between the first three Gospels are so telling that many scholars have investigated the relationship between them. In order to study them more closely, German scholar JJ Griesbach (1776) arranged the first three gospels in a three-column table called a synopsis. As a result, the Matthew, Mark, and Luke have come to be known as the synoptic Gospels, and the question of the reason for this similarity, and the relationship between these Gospels more generally, is known as the synoptic problem.

Many solutions to the synoptic problem have been proposed, but the dominant view is that Mark is the first Gospel, with Matthew and Luke borrowing passages both from that Gospel and from another, lost source, known as Q. This view is known as the "Two Source" hypothesis. The "Four Source" hypothesis includes two other sources M and L.

Another theory which addresses the synoptic problem is the Farrer hypothesis. This theory maintains Markan priority (that Mark was written first) and dispenses with the need for a theoretical document Q. What Austin Farrer has argued is that Luke used Matthew as a source as well as Mark, explaining the similarities between them without having to refer to a hypothetical document.

Estimates for the dates when the gospels were written vary significantly, and the evidence for any of the dates is scanty. Conservative scholars tend to date earlier than others. The following are mostly the date ranges given by the late Raymond E. Brown, in his book An Introduction to the New Testament, as representing the general scholarly consensus in 1996:

Matthew: c. 70–100 as the majority view, with conservative scholars arguing for a pre-70 date, particularly if they do not accept :Mark as the first gospel written.
Mark: c. 68–73
Luke: c. 80–100, with most arguing for somewhere around 85
John: c. 90–110. Brown does not give a consensus view for John, but these are dates as propounded by C K Barrett, among others. The majority view is that it was written in stages, so there was no one date of composition.

The general consensus among biblical scholars is that all four canonical Gospels were originally written in Greek, the lingua franca of the Roman Orient. It has been suggested that Matthew may have originally been written in Aramaic, or that it was translated from Aramaic to Greek at a very early stage, probably by the author himself. Regardless, no Aramaic original texts of the Gospels have ever been found, only translations from the Greek (see Peshitta).

Evanghelii necanonice

In addition to the four canonical gospels there have been many other gospels that were not accepted into the canon. These works appear to be later compositions than the canonical gospels, and as such were only ever accepted by small portions of the early Christian community. Some of the content of these non-canonical gospels (as much as it deviates from accepted theological norms) is considered heretical by the leadership of mainstream churches, including the Vatican.

The Infancy Gospel of Thomas (not to be confused with the Gospel of Thomas) related many incidents from the childhood of Jesus that are not included in the canonical gospels.

The Diatessaron was a harmonization of the four canonical gospels into single narrative by Tatian around AD 175. It was popular for at least two centuries in Syria, but eventually it fell into disuse and no copies of it have survived, except indirectly in some medieval Gospel harmonies that can be considered its descendants.

Marcion of Sinope, c. AD 150, produced his own edition of the Gospel of Luke in accordance with his dualistic belief in two different gods, the compassionate God of Christ and the cruel God of the Old Testament. Specifically, he removed those parts of Luke that he considered too Jewish. He also rejected all other gospels.

See also Secret Gospel of Mark.

Other books, which were not accepted, form part of the New Testament Apocrypha, and include:

Authentic Matthew
Gospel of Thomas
Gospel of Philip
Gospel of Peter
Gospel of Mary
Gospel of the Egyptians
Gospel of the Hebrews
Gospel of James

See also the mistaken "Gospel of Hermes."

Some of these works are similar in style and content to the canonical Gospels. Others are Gnostic in style and content, presenting a very different view of Jesus' teaching.

Other works claiming to be gospels have surfaced in later periods. The Gospel of Barnabas originates in the medieval period. Works from the modern period (sometimes called modern apocrypha) include the Aquarian Gospel of Jesus Christ and the Life of Issa. Parts of the Book of Mormon can also be considered to be a gospel, since they purport to tell of Jesus' appearances on the American continent.

Liturgical usage

In many Christian churches, all Christians present stand when a passage from one of the Gospels is read publicly, and sit when a passage from a different part of the Bible is read.

Usage in Eastern Orthodoxy liturgy

Typically, the Gospel is publicly read only by a priest or bishop, although other Bible passages may be read by a designated lay person. Or the Gospel is read by a deacon after a priest or bishop gives him benediction. As in other churches, all stand while the Gospel is being read. Also, the Gospel book is normally kept in a prominent place on the altar. The only thing that is permitted to occupy its place on the altar is the Body and Blood of Christ during the Divine Liturgy, or on certain feast days a Cross. When the Gospel is read, it is brought from the altar to the nave in procession, and afterwards returned to its place. The daily reading is determined according to the annual liturgy calendar, but on a feast day some appropriate part is read in addition to or in place of the part dictated by the regular reading order. The cycle of reading order begins in the Pascha (Easter) with the Gospel of John.

In the Matins of Sunday service, after the reading of Gospel by the priest, the faithful kiss the Bible and the Cross and then receive the benediction from the priest.

See also

External links

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