{"id":5530,"date":"2019-05-21T17:45:07","date_gmt":"2019-05-21T14:45:07","guid":{"rendered":"https:\/\/mpda.ru\/?page_id=5530"},"modified":"2020-11-12T10:39:40","modified_gmt":"2020-11-12T07:39:40","slug":"trinitarnyj-subordinacionizm-origena-opyt-pereosmyslenija","status":"publish","type":"page","link":"https:\/\/mpda.ru\/el\/voprosy-bogoslovija-1\/trinitarnyj-subordinacionizm-origena-opyt-pereosmyslenija\/","title":{"rendered":"\u0422\u0440\u0438\u043d\u0438\u0442\u0430\u0440\u043d\u044b\u0439 \u0441\u0443\u0431\u043e\u0440\u0434\u0438\u043d\u0430\u0446\u0438\u043e\u043d\u0438\u0437\u043c \u041e\u0440\u0438\u0433\u0435\u043d\u0430: \u043e\u043f\u044b\u0442 \u043f\u0435\u0440\u0435\u043e\u0441\u043c\u044b\u0441\u043b\u0435\u043d\u0438\u044f"},"content":{"rendered":"

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\u0412\u0435\u0434\u0443\u0449\u0438\u0439 \u043d\u0430\u0443\u0447\u043d\u044b\u0439 \u0441\u043e\u0442\u0440\u0443\u0434\u043d\u0438\u043a \u0418\u043d\u0441\u0442\u0438\u0442\u0443\u0442\u0430 \u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u0438 \u0420\u0410\u041d, <\/strong>109240, \u041c\u043e\u0441\u043a\u0432\u0430, \u0443\u043b. \u0413\u043e\u043d\u0447\u0430\u0440\u043d\u0430\u044f, \u0434. 12, \u0441\u0442\u0440. 1., <\/strong>al-fokin@yandex.ru<\/p>\n\n\n\n

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doi: 10.31802\/2658-7491-2019-1-1-68\u201394<\/p>\n\n\n\n

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\u0423\u043c\u0430 \u0432 \u043e\u0442\u043d\u043e\u0448\u0435\u043d\u0438\u0438 \u043a \u0415\u0434\u0438\u043d\u043e\u043c\u0443 \u0432 \u0441\u0438\u0441\u0442\u0435\u043c\u0435 \u041f\u043b\u043e\u0442\u0438\u043d\u0430.<\/p>\n\n\n\n

\u041a\u043b\u044e\u0447\u0435\u0432\u044b\u0435 \u0441\u043b\u043e\u0432\u0430:<\/strong> \u041e\u0440\u0438\u0433\u0435\u043d, \u0445\u0440\u0438\u0441\u0442\u0438\u0430\u043d\u0441\u0442\u0432\u043e, \u043d\u0435\u043e\u043f\u043b\u0430\u0442\u043e\u043d\u0438\u0437\u043c, \u043f\u0430\u0442\u0440\u0438\u0441\u0442\u0438\u043a\u0430, \u0434\u043e\u0433\u043c\u0430\u0442\u0438\u0447\u0435\u0441\u043a\u043e\u0435 \u0431\u043e\u0433\u043e\u0441\u043b\u043e\u0432\u0438\u0435, \u0442\u0440\u0438\u0430\u0434\u043e\u043b\u043e\u0433\u0438\u044f, \u0441\u0443\u0431\u043e\u0440\u0434\u0438\u043d\u0430\u0446\u0438\u043e\u043d\u0438\u0437\u043c, \u0411\u043e\u0433, \u041b\u043e\u0433\u043e\u0441, \u0441\u0443\u0449\u043d\u043e\u0441\u0442\u044c, \u0438\u043f\u043e\u0441\u0442\u0430\u0441\u044c, \u0435\u0434\u0438\u043d\u043e\u0441\u0443\u0449\u0438\u0435.<\/p>\n\n\n\n

\u0392\u03b9\u03b2\u03bb\u03b9\u03bf\u03b3\u03c1\u03b1\u03c6\u03af\u03b1<\/strong>
\u0418\u0441\u0442\u043e\u0447\u043d\u0438\u043a\u0438<\/strong>
Alcinous<\/em>. Epitome doctrinae platonicae \/ Ed. P. Louis. Paris: Les Belles Lettres, 1945.
Athanasius Magnus<\/em>. De decretis Nicaene synodi \/\/ Athanasius Werke \/ Hrsg. H. G. Opitz. Berlin: De Gruyter, 1940. Bd. 2.1. S. 1\u201345.
Athanasius Magnus<\/em>. Epistulae quattuor ad Serapionem \/\/ PG. 26. Col. 529\u2013648.
Clemens Alexandrinus<\/em>. Stromata \/\/ Die griechischen christlichen Schriftsteller \/ Hrsg. O. Stahlin, L. Fruchtel, Treu. Berlin: Akademie-Verlag, 1960, 1970. Bd. 15, 17, 52.
Gregorius Nazianzenus<\/em>. Oratio 31 \/\/ Gregor von Nazianz. Die f\u00fcnf theologischen Reden \/ Hrsg. J. Barbel. Dusseldorf: Patmos-Verlag, 1963. S. 218\u2013276.
Gregorius Nazianzenus<\/em>. Oratio 39 \/\/ PG. 36. Col. 336\u2013360.
Gregorius Nyssenus<\/em>. Ad Ablabium quod non sint tres dei \/\/ Gregorii Nysseni opera \/ Ed. F. Mueller. Leiden: Brill, 1958. Vol. 3.1. P. 37\u201357.
Hieronymus<\/em>. Epistola 124 \/\/ PL. 22. Col. 325\u20131224.
Numenius<\/em>. Fragments \/ Ed. E. des Places. Paris: Les Belles Lettres, 1974.
Origenes<\/em>. Commentarii in Genesim \/\/ PG. 12. Col. 92\u2013145.
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\u038e\u03bb\u03b7<\/strong>
\u0411\u043e\u043b\u043e\u0442\u043e\u0432 \u0412. \u0412. <\/em>\u0423\u0447\u0435\u043d\u0438\u0435 \u041e\u0440\u0438\u0433\u0435\u043d\u0430 \u043e \u0421\u0432. \u0422\u0440\u043e\u0438\u0446\u0435 \/\/ \u041e\u043d \u0436\u0435<\/em>. \u0421\u043e\u0431\u0440\u0430\u043d\u0438\u0435 \u0446\u0435\u0440\u043a\u043e\u0432\u043d\u043e-\u0438\u0441\u0442\u043e\u0440\u0438\u0447\u0435\u0441\u043a\u0438\u0445 \u0442\u0440\u0443\u0434\u043e\u0432. \u0422. 1. \u041c., 1999.
\u0424\u043e\u043a\u0438\u043d \u0410. \u0420.<\/em> \u0423\u0447\u0435\u043d\u0438\u0435 \u041e\u0440\u0438\u0433\u0435\u043d\u0430 \u043e \u041b\u043e\u0433\u043e\u0441\u0435 \u0438 \u043b\u043e\u0433\u043e\u0441\u0430\u0445 \/\/ \u0411\u043e\u0433\u043e\u0441\u043b\u043e\u0432\u0441\u043a\u0438\u0439 \u0421\u0431\u043e\u0440\u043d\u0438\u043a \u041f\u0421\u0422\u0411\u0418. 2001. \u2116 8. \u0421. 197\u2013226.
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Aleksey R. Fokin <\/strong>
Doctor of Philosophy, <\/strong>Professor of the Theology Department of Moscow Theological Academy, <\/strong>Holy Trinity-St. Sergius Lavra, Sergiev Posad 141300, Russia
Professor of Saints Cyril and Methodius Institute for Postgraduate Studies, 4\/2 Pyatnitskaya Str., Moscow 115035, Russia
Leading Researcher of Institute of Philosophy of Russian Academy of Sciences, 12 Goncharnaya Str., Moscow 109240, Russia, al-fokin@yandex.ru<\/p>\n\n\n\n

Theological Questions<\/em>, vol. 1, no. 1, 2019, pp. 68-94 (In Russian) <\/p>\n\n\n\n

doi: <\/p>\n\n\n\n

Abstract<\/strong>
The article is based on an analysis of authentic (including some newly discovered) Greek writings by Origen. The author demonstrates that Origen understands God the Father as the God in an absolute, primal and original meaning, as \u201cGod as he is\u201d, the one who possesses the divine nature in wholeness of its apophatic and cataphatic properties. The Son-Logos adopts this nature only partially and is viewed by Origen as a \u201csecond God\u201d, who receives \u201cdivinity\u201d in a broader sense from the Father and possesses it \u201cby the means of communication\u201d.  The Son is unequal and subordinate to the Father, who outranks the Son not only by his unbegotten and primal divinity, but also by his power, benevolence, knowledge, worship etc. According to the author, Origen lacks a clear notion of the unity of God and of the coessentiality of the Father and the Son. Also, Origen is not clear enough formulating ontological grounds for their unity as his theology presumes a kind of unity of the Father and the Son, which is rather spiritual\/moral and rational\/volitional that based upon unity of their essence or nature. The author therefore is convinced that, regardless of all attempts of modern Western scholars to reassess Origen\u2019s trinitarian teaching presenting it as a \u201crelational subordinationism\u201d agreeable to the Cappadocian Fathers, his teaching on the Father and the Son still is an ontological subordinationism or a \u201csubordinationism of essence\u201d, close to Philo\u2019s subordinationism of the Logos in its relation to Existent or to Plotinus\u2019 subordinationism of the Nous in its relation to the One.<\/p>\n\n\n\n

Keywords:<\/strong> Origen, Christianity, Neo-Platonism, patristic studies, dogmatic theology, subordinationism, triadology, God, Logos, essence, hypostasis, coessentiality<\/p>\n\n\n\n

References<\/strong>
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Williams, R. Arius. Heresy and Tradition<\/em>. Grand Rapids, Michigan; Cambridge, 2002.
Ziebritzki, H. Heiliger Geist und Weltseele: das Problem der dritten Hypostase bei Origenes, Plotin und ihren Vorl\u00e4ufern<\/em>. T\u00fcbingen, 1994. <\/p>","protected":false},"excerpt":{"rendered":"

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