Znaczenie terminu mandatum w koncepcji historii zbawienia Filastriusza z Brescii
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Date
2021
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Wydawnictwo KUL
Abstract
Filastriusz, biskup Brescii (zm. ok. 387 r.), przedstawił w swoim traktacie Diversarum hereseon liber koncepcję historii zbawienia w trzech etapach: sub mandato, sub lege i sub gratia. Autor artykułu wydobywa z tekstu traktatu Filastriusza różne odcienie znaczeniowe terminu mandatum, stosując metody historyczno-porównawczą i filologiczną. Po pierwsze, termin ten oznacza pierwotne przykazanie dane przez Boga człowiekowi w raju (por. Rdz 2, 16-17). Było ono wystarczające do rozpoznania jedynego Stwórcy i oddawania Mu należnej czci. Zostało jednak naruszone przez grzech pierwszych rodziców, a Prawo Mojżeszowe (lex) stanowiło jego przypomnienie. Po drugie, znaczenie terminu mandatum zbliża się do pojęcia prawa naturalnego, mimo że Filastriusz nigdzie go tak nie definuje. Zwraca natomiast uwagę, że na podstawie naturalnej zdolności, otrzymanej w akcie stwórczym od Boga, człowiek mógł przyjąć pierwsze przykazanie. Po trzecie, Filastriusz użył terminu mandatum także na określenie przykazania miłości, przyniesionego przez Chrystusa (gratia Christi). To ono stanowiło istotę przykazania danego ludziom na początku. Tak więc – w rozumieniu Filastriusza i na tym polega oryginalność jego koncepcji – pierwotne przykazanie, określone terminem mandatum, nabiera charakteru swoistej klamry spinającej całe dzieje ludzkości: jest zarówno punktem wyjścia, ustanowionym przez Boga, jak i punktem dojścia, będącym dopełnieniem tego, co zostało udzielone człowiekowi na początku, a potem przez niego częściowo utracone.
Philastrius, bishop of Brescia (died approx. 387), presented in his treatise Diversarum hereseon liber the concept of history of salvation in three stages: sub mandato, sub lege and sub gratia. The author of the article extracts from the text of Philastrius’ treatise various meanings of the term mandatum, employing historical-comparative and philological methods. Firstly, the term signifies the original commandment given by God to man in Paradise (cf. Gen 2: 16-17). It was sufficient enough to recognize the only Creator and to worship Him properly. However, it was violated by the sin of the first parents, and the Mosaic Law (lex) was its reminder. Secondly, the meaning of the term mandatum comes close to the notion of natural law, although Philastrius does not define it in this way anywhere. He points out, however, that on the basis of a natural ability received from God in the act of creation, man could accept the first commandment. Thirdly, Philastrius used the term mandatum also to describe the commandment of love brought by Christ (gratia Christi). It was the essence of the commandment given to people in the beginning. Thus – in the understanding of Philastrius and this is the originality of his concept – the first commandment, defined by the term mandatum, takes on the character of a peculiar buckle that binds the entire history of mankind: it is both the starting point, established by God, and the arrival point, which is a complement to what was given to man at the beginning and then partially lost.
Philastrius, bishop of Brescia (died approx. 387), presented in his treatise Diversarum hereseon liber the concept of history of salvation in three stages: sub mandato, sub lege and sub gratia. The author of the article extracts from the text of Philastrius’ treatise various meanings of the term mandatum, employing historical-comparative and philological methods. Firstly, the term signifies the original commandment given by God to man in Paradise (cf. Gen 2: 16-17). It was sufficient enough to recognize the only Creator and to worship Him properly. However, it was violated by the sin of the first parents, and the Mosaic Law (lex) was its reminder. Secondly, the meaning of the term mandatum comes close to the notion of natural law, although Philastrius does not define it in this way anywhere. He points out, however, that on the basis of a natural ability received from God in the act of creation, man could accept the first commandment. Thirdly, Philastrius used the term mandatum also to describe the commandment of love brought by Christ (gratia Christi). It was the essence of the commandment given to people in the beginning. Thus – in the understanding of Philastrius and this is the originality of his concept – the first commandment, defined by the term mandatum, takes on the character of a peculiar buckle that binds the entire history of mankind: it is both the starting point, established by God, and the arrival point, which is a complement to what was given to man at the beginning and then partially lost.
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Keywords
Filastriusz z Brescii, Diversarum hereseon liber, pierwotne przykazanie, mandatum, historia zbawienia, Philastrius of Brescia, Diversarum hereseon liber, original commandment, mandatum, history of salvation
Citation
"Vox Patrum", 2021, T. 79, s. 433-450