Szilvási József: Krisztus a Mi Igazságunk

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Szilvási József: Krisztus a Mi Igazságunk A BUDAPESTI KÁROLI GÁSPÁR EGYETEM TEOLÓGIAI TANSZÉKÉRE BENYÚJTOTT ÉRTEKEZÉS A TEOLÓGIAI TUDOMÁNYOK DOKTORA FOKOZAT ELNYERÉSE ÉRDEKÉBEN Szilvási József KRISZTUS A MI IGAZSÁGUNK HIT ÁLTALI MEGIGAZULÁS AZ ADVENTISTA TEOLÓGIÁBAN Budapest, 2007 2 Bevezetés „Igaz-e Isten előtt a halandó? Alkotója előtt tiszta-e az ember? Hiszen szolgáiban is talál hibát. Hát még azokban, akik agyagházban laknak, amelynek alapja porban van, s könnyebben szétmorzsolható a molynál” (Jób 4,17–19). Elifáz kérdése minden em- ber kérdése, a reá adott felelet pedig a keresztény bizonyságtétel központi problémája. Az ember megigazulásáról1 szóló tanítást a nyugati egyházban nem csupán a keresz- tény hittételek egyikének tekintik, hanem olyan tantételnek, melynek igazságán áll vagy bukik az egyház által képviselt üzenet igazsága.2 A keleti egyház számára sem közömbös, hogy „igaz-e Isten előtt a halandó”, ők azonban más úton keresik a bűn problémájának megoldását: nem a „iustitia”, „iustificare”, „iustificatio” szavakat3, hanem a „deificare”, „deificatio” szavakat alkalmazzák, ami elsősorban isteni természetben való részesedést jelent.4 A bizánci teológia nem dolgozta ki Pálnak a Római és a Galáciai levélben hirdetett megigazulás tanát. Ahogy Meyendorff írja, a keleti teológia az olyan bibliai szakaszokat, minthogy „Krisztus megváltott minket a törvény átkától, mikor átokká lett érettünk” (Gal 3,13), 1 A görög „dikaioō” szó szótári jelentése igaznak ítél, igaznak nyilvánít, a „dikaiosunē” főnévi forma igazzá nyilvánítást jelent, amit magyarul egy régies kifejezéssel megigazulásnak szoktunk fordítani. Karner Károly rámutatott a magyar szóhasználat nehézségeire. Ezt írta: „…a magyar megigazít, meg- igazítás szót nagyon óvatosan lehet a régies „megigazul”, „megigazulás” szavak helyett használni. Magyarul megigazítani annyit jelent, mint rendbe tenni. Megigazítjuk a képet a falon, vagy a ruhát ma- gunkon. A megigazulás azonban sokkal több, mint az emberi természet megigazítása, rendbetétele. A megigazítás azt jelenti, hogy Isten helyreállítja, sőt újjáteremti azt a viszonyt, mely megromlott Isten és a bűnös ember között. A megigazítani szó, mint bevett szó, nem fejezi ki ezt a mélyreható változást. A megigazulás annyival jobb, hogy nem köznapi szó, csupán az egyházi nyelvben használjuk. Nehézsége viszont az, hogy sokan nem értik.” Karner, K.: Isten igazsága, Győr, 1942, 144. p. 2 Alister McGrath szerint a latin „articulus iustificationis dicitur articulus stantis et cadentis ecclesiae” kifejezés a tizenhetedik századból származik ugyan, de előzményét Luther műveiben is megtaláljuk (WA 40 III. 352.3, „quia isto articulo stante stat Ecclesia, ruente ruit Ecclesia”). McGrath, A.: Iustitia Dei. 2. köt., 193. p. 3 A latin „ius-” kezdetű szavak magukban hordozzák a „törvény” és az „igazságszolgáltatás” gondola- tát, az igazság, igazzá tenni, igazzá tétel szavak használata magában hordoz egyfajta jogászi szemléletet a megigazulás kérdésében. Ld.: McGrath, A.: „The conceptual foundation of the Christian doctrine of justification”, Iustitia Dei. 1. köt. 4–16. p. További nyelvészeti szempontokat találunk az alábbi egyhá- zi latin szótárakban: Blaise, Albert: Dictionnaire Latin-Français des auteurs du Moyen-Age. Brepolis, 1975, 516–517. p., Niermeyer, J. F.: Mediae Latinatis Lexicon Minus. Leiden, E. J. Bill, 1984, 569– 573. p., magyarul: Finály Henrik: A latin nyelv szótára. Budapest, 1884, 1089–1090. p. 4 Studer, B.: Divinisation, in Berardino. Angrlo Di (szerk.): Dictionnaire Encyclopedique de Christianisme Ancien. Paris, Cerf, 1990. 1. köt. 701–704. p., valamint Gross, Jules: La divinisation du chrétien d’après les pères grecs, Contribution Historique à la doctrine de la grace. Paris, 1938, 351 p. (Teológiai doktori értekezés). 3 csupán a halál feletti győzelemre vonatkoztatja anélkül, hogy kiterjesztené azt az Anzelmus által képviselt „helyettes elégtétel” irányába. A keleti teológia az ember „átistenülésének” gondolatát a Krisztusban lévő isteni és emberi természet közötti egységgel indokolja. Isten Krisztusban – a két természet egységéből adódóan – az emberi természetet is részesíti az isteni természetben. Ez a folyamat azokban is lejátszódik, akik „Krisztusban” vannak: az ember „Isten lesz, és Istennek nevezik, de nem természete vagy viszonya alapján, hanem az isteni elhatáro- zás és kegyelem szerint. Így az ember eléri azt a legfőbb célt, amiért Isten teremtette őt.5 I. A hit általi megigazulás és a reformáció örökösei A megigazulásról szóló tanítás központi helyet tölt be a nyugati teológiában, de egy- szersmind válságban is van. Carl E. Braaten az amerikai lutheránusokról írta, de a többi protestáns felekezetre is igaz, hogy mint a tizenhatodik századi reformáció örö- kösei, válaszúthoz érkeztek identitásuk és jövőképük tekintetében is. Ismét meg kell határozniuk magukat (1) a római katolikus egyházzal, (2) a történelmi protestáns ha- gyományokkal és (3) az evangéliumi (Evangelical) mozgalmakkal kapcsolatban, melyek egyre nagyobb teret hódítanak meg a kereszténység egészében, miközben egyre jobban elhajlanak a cselekedetekből való megigazulás irányába.6 A szintén lutheránus Mark C. Mattes a hit általi megigazulásnak a mai teológiá- ban játszott szerepéről írt könyvében kijelenti, hogy az „egyedül kegyelemből és egyedül hit által való megigazulással nem az a baj, hogy kipróbálták, és csalódást okozott, hanem az, hogy ki sem próbálták”.7 Mattes elismeri a fenti kijelentés túlzó jellegét, s azt is, hogy ha senki sem próbálta volna ki a hit általi megigazulásról szóló tanítást, akkor a keresztény egyház nem létezne, de hangsúlyozza: ma fontosabb ön- magunk megvédése, igazolása és megvalósítása, mint az Isten kegyelmére való hagyatkozás. 5 Meyendorff, John: A bizánci teológia. Budapest, 2006, 241–250. p. 6 Braaten, C. E.: Justification, The Article by Which the Chrurch Stands and Falls. Mnneapolis, Fortress Press, 1990, 2–3. p. 7 Mattes, M. C.: The Role of Justification in Contemporary Theology. Lutheran Quarterly Books, Eerdmans, Grand Rapid, 2004, 3. p. 4 Ami ennél is súlyosabb, hogy a megigazulástan sokunknak csupán „artikulus” (hittétel, tantétel) anélkül, hogy egyszersmind élő tapasztalat lenne. A reformáció örökösei (a történelmi protestáns egyházak éppen úgy, mint az evangéliumi szabadegyházak) identitásukat keresik, s ebben a folyamatban ismét fel- értékelődött a hit általi megigazulás kérdése. Evangéliumi protestáns teológusok 2003-ban két nemzetközi teológiai konferenciát tartottak a hit általi megigazulásról: az egyiket áprilisban, a Wheaton College-ban, a másikat augusztusban, Edinburghban. Mindkét konferencia előadásait kiadták. Bruce L. McCormack, a Princeton Teológiai Szemináriumból, aki mindkét konferencián előadást tartott, azt írta, hogy a reformáció örököseinek három oka volt arra, hogy előtérbe állítsák a hit általi megigazulás feletti vitát: 1. 1999-ben a római katolikusok és a lutheránusok közös nyilatkozata felrázta, és állásfoglalásra késztette az egyházakat. 2. A „régi-” és az „új perspektíva” vitája a páli iratok kutatásában szintén hozzá- járult ahhoz, hogy a megigazulás kérdése a rendszeres teológiai kutatások homlokterébe került. 3. Végül, ő is megemlíti a reformátori egyházak identitáskeresését a gyorsan vál- tozó világban.8 Nem tudom részletesen ismertetni e két kötetet, azonban szeretném röviden össze- foglalni azokat a problémákat, melyek a fent említett két nemzetközi konferencián felmerültek. E konferenciák előadói szemléletes képet adtak azokról a nehézségekről, melyekkel a reformáció örökösei küzdenek napjainkban. A Wheaton College-ban tartott konferencia előadásai négy témakört érintettek: a megigazulás bibliai, dogmatikai, teológiatörténeti és ökumenikus kérdéseit. Az elő- adók lutheránusok, anglikánok, reformátusok és wesleyánusok (metodisták) voltak. Az első témakör Robert Gundry, valamint D. A. Carson előadásait tartalmazza, s arra a kérdésre keresi a választ, hogy mit tulajdonít Isten igazságul a hívő embernek. 8 McCormack, B. L. (szerk,): Justification in Perspective, Historical Developments and Contemporary Challenges. Baker Academics, Grand Rapids, 2006, 8. p. Ez a kötet az Edinburghban tartott konferen- cia előadásait tartalmazza, a Wheatonban tartott konferenciáról ld.: Husbands, M. és Treier, D. J. 5 Gundry elismeri, hogy Isten Jézus Krisztusnak tulajdonítja bűneinket, aki engesztelő áldozatot mutat be bűneinkért, de tagadja, hogy Isten cserébe hit által nekünk tulajdo- nítaná Krisztus igazságát. Azt állítja, hogy Isten a mi hitünket (nem Krisztus igazságát) tulajdonítja nekünk igazságul. Gundry ezután a keresztény engedelmes éle- tére (megszentelődés) teszi a hangsúlyt, mert úgy érzi, hogy így nem csupán a római katolikusok problémáira adhat kielégítő választ, hanem a pietisták kérdéseire is.9 D. A. Carson az előző előadóval ellentétes álláspontra jutott: nyelvi és exegetikai érvek sorát hozta fel annak igazolására, hogy Isten valóban Krisztus igazságát (és nem a puszta hitet) tulajdonítja igazságul a hívőnek. Az „új perspektíva” képviselőivel, va- lamint személy szerint Ernst Käsemannal szemben azt hangsúlyozza, hogy a megigazulás kérdését a megváltás történetének összefüggésében kell tanulmányoz- nunk, melynek keretében Isten valóságosan munkálkodik azért, hogy Krisztus halála és feltámadása áltál megigazítsa az istentelent. Carson azt állítja, hogy Pál kijelentése, miszerint Isten Ábrahámnak az ígéretbe vetett hitét tulajdonította néki igazságul (Rm 4, 3–5), már önmagában is Isten meg nem érdemelt kegyelmének megnyilvánulása. Carson elismeri, hogy nincs egyetlen olyan bibliai szakasz sem, mely minden ellent-
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