Trojstvo u biblijskoj enciklopediji (ISBE)

Detalji

Aleksandar Vuksanović

Jedna od vodećih biblijskih enciklopedija na svijetu je International Standard Bible Encyclopedia. Sadrži više od 10'000 članaka i pisali su na njoj više od 200 teoloških učitelja i naučnika. Na njihovome portalu o Trojstvu piše sledeće:  

1. The Term "Trinity":
The term "Trinity" is not a Biblical term, and we are not using Biblical language when we define what is expressed by it as the doctrine that there is one only and true God, but in the unity of the Godhead there are three coeternal and coequal Persons, the same in substance but distinct in subsistence. A doctrine so defined can be spoken of as a Biblical doctrine only on the principle that the sense of Scripture is Scripture. And the definition of a Biblical doctrine in such un-Biblical language can be justified only on the principle that it is better to preserve the truth of Scripture than the words of Scripture. The doctrine of the Trinity lies in Scripture in solution; when it is crystallized from its solvent it does not cease to be Scriptural, but only comes into clearer view. Or, to speak without figure, the doctrine of the Trinity is given to us in Scripture, not in formulated definition, but in fragmentary allusions; when we assemble the disjecta membra into their organic unity, we are not passing from Scripture, but entering more thoroughly into the meaning of Scripture. We may state the doctrine in technical terms, supplied by philosophical reflection; but the doctrine stated is a genuinely Scriptural doctrine. [1]

Prvo treba reći, da pisci ove enciklopedije vjeruju u Trojstvo. Drago mi je da su ipak uvidjeli da se, kada je u pitanje Trojstvo, radi o ne-biblijskoj terminologiji. To je važno znati. Znači ti koji koriste riječ Trojstvo ili Trojedini Bog, jasno govore riječi koje stoje van Biblije. Sledeće što saznajemo jeste, da se radi o fragmentarnim (ili djelimičnim) aluzijama. Ja pitam svakoga vjernika, da li nas je Isus učio fragmentarne aluzije? Da li Boga treba poznavati ili su fragmenti dovoljni? Kakva je to jadna vjera, koja zavisi od takvoga vjerovanja? Ali najbolje tek dolazi. Radi se o filozofskim reflekcijama. Mnogi vjernici nemaju osnovno obrazovanje o filozofskim pojmovima. Jer da bi znali osnovne atribute platonizma i stojicizma sve bi im bilo jasno. U mojoj download sekciji možete naći knjigu od Hemphilla - Slava Bogu na visini. Tu ćete naći odgovore kako se Trojstvo uvuklo u Crkve. 

2. Purely a Revealed Doctrine:
In point of fact, the doctrine of the Trinity is purely a revealed doctrine. That is to say, it embodies a truth which has never been discovered, and is indiscoverable, by natural reason. With all his searching, man has not been able to find out for himself the deepest things of God. Accordingly, ethnic thought has never attained a Trinitarian conception of God, nor does any ethnic religion present in its representations of the divine being any analogy to the doctrine of the Trinity. Triads of divinities, no doubt, occur in nearly all polytheistic religions, formed under very various influences. Sometimes, as in the Egyptian triad of Osiris. Isis and Horus, it is the analogy of the human family with its father, mother and son which lies at their basis. Sometimes they are the effect of mere syncretism, three deities worshipped in different localities being brought together in the common worship of all. Sometimes, as in the Hindu triad of Brahma, Vishnu and Shiva, they represent the cyclic movement of a pantheistic evolution, and symbolize the three stages of Being, Becoming and Dissolution. Sometimes they are the result apparently of nothing more than an odd human tendency to think in threes, which has given the number three widespread standing as a sacred number (so H. Usener). It is no more than was to be anticipated, that one or another of these triads should now and again be pointed to as the replica (or even the original) of the Christian doctrine of the Trinity. Gladstone found the Trinity in the Homeric mythology, the trident of Poseidon being its symbol. Hegel very naturally found it in the Hindu Trimurti, which indeed is very like his pantheizing notion of what the Trinity is. Others have perceived it in the Buddhist Triratna (Soderblom); or (despite their crass dualism) in some speculations of Parseeism; or, more frequently, in the notional triad of Platonism (e.g. Knapp); while Jules Martin is quite sure that it is present in Philo's neo-Stoical doctrine of the "powers," especially when applied to the explanation of Abraham's three visitors. Of late years, eyes have been turned rather to Babylonia; and H. Zimmern finds a possible forerunner of the Trinity in a Father, Son, and Intercessor, which he discovers in its mythology. It should be needless to say that none of these triads has the slightest resemblance to the Christian doctrine of the Trinity. The Christian doctrine of the Trinity embodies much more than the notion of "threeness," and beyond their "threeness" these triads have nothing in common with it. [2]

To što Jevreje razlikuje od svih vjerskih organizacija u svome okruženju jeste, da su Jevreji vjerovali samo u jednoga Boga JHVH. Jevrejski filozof Philo je ključna osoba što se tiče Trojstva kod post-biblijskih crkvenih Očeva. 

3. No Rational Proof of It:
As the doctrine of the Trinity is indiscoverable by reason, so it is incapable of proof from reason. There are no analogies to it in Nature, not even in the spiritual nature of man, who is made in the image of God. In His trinitarian mode of being, God is unique; and, as there is nothing in the universe like Him in this respect, so there is nothing which can help us to comprehend Him. Many attempts have, nevertheless, been made to construct a rational proof of the Trinity of the God head. [3]

Ovi teolozi priznaju, da nam ništa ne može pomoći da to Trojstvo razumijemo. Taj trojstveni modus u kome se navodno Bog Biblije nalazi ne može niko da razumije. Ovo ništa drugo ne znači nego bankrotiranje sopstvenoga mozga. Da li Boga možemo da razumijemo? Ili je zaista neka vrsta (katoličke) misterije? Pogledajte u vaše Biblije i potražite gdje Bog kaže da je jedna misterija. Pogledajte sledeće stihove (2. Mojsijeva 29:46; 1. Dnevnika 28:9; Psalam 46:10; Isaija 49:26; Ezekilj 39,7-8; Jezekilj 39:22; Jezekilj 39:28; Jovan 4:22)

5. Not Clearly Revealed in the Old Testament:
So strongly is it felt in wide circles that a Trinitarian conception is essential to a worthy idea of God, that there is abroad a deep-seated unwillingness to allow that God could ever have made Himself known otherwise than as a Trinity. From this point of view it is inconceivable that the Old Testament revelation should know nothing of the Trinity. Accordingly, I. A. Dorner, for example, reasons thus: "If, however--and this is the faith of universal Christendom--a living idea of God must be thought in some way after a Trinitarian fashion, it must be antecedently probable that traces of the Trinity cannot be lacking in the Old Testament, since its idea of God is a living or historical one." Whether there really exist traces of the idea of the Trinity in the Old Testament, however, is a nice question. Certainly we cannot speak broadly of the revelation of the doctrine of the Trinity in the Old Testament. It is a plain matter of fact that none who have depended on the revelation embodied in the Old Testament alone have ever attained to the doctrine of the Trinity. It is another question, however, whether there may not exist in the pages of the Old Testament turns of expression or records of occurrences in which one already acquainted with the doctrine of the Trinity may fairly see indications of an underlying implication of it. The older writers discovered intimations of the Trinity in such phenomena as the plural form of the divine name 'Elohim, the occasional employment with reference to God of plural pronouns ("Let us make man in our image," Ge 1:26; 3:22; 11:7; Isa 6:8), or of plural verbs (Ge 20:13; 35:7), certain repetitions of the name of God which seem to distinguish between God and God (Ge 19:27; Ps 45:6-7; 110:1; Ho 1:7), threefold liturgical formulas (De 16:4; Nu 6:24,26; Isa 6:3), a certain tendency to hypostatize the conception of Wisdom (Pr 8:1-36), and especially the remarkable phenomena connected with the appearances of the Angel of Yahweh (Ge 16:2-13; 22:11,16; 31:11,13; 48:15-16; Ex 3:2,4-5; Jg 13:20-22). The tendency of more recent authors is to appeal, not so much to specific texts of the Old Testament, as to the very "organism of revelation" in the Old Testament, in which there is perceived an underlying suggestion "that all things owe their existence and persistence to a threefold cause," both with reference to the first creation, and, more plainly, with reference to the second creation. Passages like Ps 33:6; Isa 61:1; 63:9-12; Hag 2:5-6, in which God and His Word and His Spirit are brought together, co-causes of effects, are adduced. A tendency is pointed out to hypostatize the Word of God on the one hand (e.g. Ge 1:3; Ps 33:6; 107:20; 119:87; 147:15-18; Isa 55:11); and, especially in Ezekiel and the later Prophets, the Spirit of God, on the other (e.g. Ge 1:2; Isa 48:16; 63:10; Eze 2:2; 8:3; Zec 7:12). Suggestions--in Isaiah for instance (Zec 7:14; 9:6)--of the Deity of the Messiah are appealed to. [4]

Zanimljiv je naslov. Nije jasno u Starome zavjetu. Ako je Bog Trojstvo i Trojstvo nije jasno, onda je to zaista jadna vjera. Znači li to da Jevreji nijesu znali ko je Bog? Da pogledamo te nejasne dokaze. I Mojsije je dvaput nazvan Elohim. Znači i Mojsije je dio Trojstva? Zlatni Bik koji su Jevreji napravili je nazvan Elohim. Jer to neki trojedini bik? Klasika je stih 1.Mojsijeva 1:26 i još tri stiha gdje Bog kaže "mi" umjesto "ja". prvo treba znati da je Bog više od 10'000 puta nazvan u Starome zavjetu u jednini. Drugo to "mi" niko od trijadoloških teologa u svojim komentarima u 21. vijeku više ne koristi. Jasno im je da je taj "dokaz" više nego sumljiv. Bog i Bog (Psalam 11:1). Ovdje piše Adonai (božija titulja) kaže adoni (ljudska titulja) sjedi sa moje desne strane. Ako Bog priča sa Bogom onda su to dva Boga i to nije monoteizam nego politeizam. Jedan ključan argumenat u vezi preegzistencije je mudrost u Priče 8:1-36. Reci mudrosti: "Sestro moja!" i nazovi razboritost, najbliža u rodu, (Priče 7:4) Jel Isus tvoja sestra? Ja mudrost boravim s razboritošću, i razumno znanje nalazim. (Priče 8:12). Sa kime mudrost "boravi"? Isus nije mudrost Staroga zavjeta, ali će na njemu biti ta mudrost. I na Njemu će počivati Duh Gospodnji, duh mudrosti i razuma, duh saveta i sile, duh znanja i straha Gospodnjeg (Isaija 11,2). Anđeo gospodnji dolazi u ime Boga i time djeluje kao Bog. Sva ta stvorenja ispunjavaju Božije naredbe. Time je i Mojsije mogao biti dvaput nazvan sa Elohim i ako je svakome jasno da Mojsije nije Bog. Ako su Bog JHVH, riječ Božija i Duh u jednoj rečenici onda to nije dokaz da se radi o Trojstvu. Bog JHVH nama šalje njegov Očev duh. Bog je sve stvorio kroz svoju riječ (logos) i Isus je stvoren kroz tu riječ.  

Ako je znači nejasno "stanje/objačnjenje" Trojstva u Starome zavjetu onda možemo od Isusa u Novome zavjetu da očekujemo jedno JASNO objašnjenje što je Trojstvo. Ako Jevreji nijesu dobro razumjeli što je Trojstvo onda će Isus da nas nauči i da nam pojasni ko i šta je to Trojstvo. Evo ja sam spreman svakome da poklonim €1'000.- ko mi nađe u Novome zavjetu poglavlje bilo gdje, gdje Isus uči doktrinu Trojstva.

Mojsije je govorio 1000 godina prije rođenja Isusa Hrista sledeće: 

Čuj, Izrailju: Gospod (JHVH) je Bog naš jedini Gospod (JHVH). Zato ljubi Gospoda (JHVH) Boga svog iz svega srca svog i iz sve duše svoje i iz sve snage svoje. I neka ove reči koje ti je zapovedam danas budu u srcu tvom. (5. Mojsijeva 6:5-6) 

Što nas Isus uči u vezi Boga. Da li je došlo do neke vrste dinamičnog razvitka Boga u Novome zavjetu?

I pristupi jedan od književnika koji ih slušaše kako se prepiru, i vide da im dobro odgovara, i zapita Ga: Koja je prva zapovest od svih?
A Isus odgovori mu: Prva je zapovest od svih: Čuj Izrailju, Gospod je Bog naš Gospod jedini; (Marko 12,29)

Isus Hrist u Novome zavjetu samo citira Mojsija iz Staroga zavjeta. Mnogi "vjernici" ne vjeruju ni Isusu ni Mojsiju. 

Tada Isus govoraše onim Jevrejima koji Mu verovaše: Ako vi ostanete na mojoj besedi, zaista ćete biti učenici moji, I poznaćete istinu, i istina će vas izbaviti. (Jovan 8:31-32). 
Jer ko se postidi mene i mojih reči, njega će se Sin čovečiji postideti kad dođe u slavi svojoj i Očevoj i svetih anđela. (Luka 9:26)

Da li nam Isus govori nešto o tome ko je jedini Bog i da li to ima veze sa spasenjem?

A ovo je život večni da poznaju Tebe jedinog istinitog Boga, i koga si poslao Isusa Hrista. (Jovan 17:3)

[1,2,3,4] http://www.internationalstandardbible.com/T/trinity-1.html