Dievo šlovė ant Sinajaus kalno: lyginamoji dviejų egzegezių analizė

LTBiblijoje, ypač Senajame Testamente ir Apokalipsėje, regime Dievą, kuris yra kitoks nei kenčiantis ir gailestingas Jėzus Kristus. Regime galingą, akinantį, stulbinantį, kuriantį, baudžiantį, duodantį savo įsakus Dievą. Regime įvairius Jo aspektus bei manifestacijas istorijoje, laike ir erdvėje. Visos Dievo manifestacijos, arba teofanijos, turi bendrą vardiklį: jos apreiškia Dievo šlovę. Šiame straipsnyje pabandysime giliau pažvelgti į biblinį Dievo šlovės turinį bei panagrinėti kelis jos reiškimosi aspektus.

ENIn the introductory part of the article the very term Glory of God is discussed: what does it mean in the Bible, in the Old and New Testaments, how it was interpreted in the Jewish and Greek traditions. Afterwards the early Byzantine exegesis of Moses' ascent to Mount Sinai - which is one of the most powerful Biblical representations of the glory of God - is discussed. In the first part of the article the ascent of Moses is presented as a paradigm of the negative theology, while in the second part the symbolism of the vision of Moses on Mount Sinai is touched upon. Moses' ascent to Mount Sinai became a metaphor for the itinerarium mentis in Deum from the very outset of the Greek patristic tradition. Having received the impulse from the Jewish tradition through the mediation of Alexandrean school (Philo, Origen, Clement), the exegesis of Moses' figure culminated in the "Life of Moses" of Gregory of Nyssa, and later on was echoed in such authors as Pseudo Dionysius or Maximus the Confessor. Following De Andia's investigation of the exegesis of Moses' ascent in Philo, Gregory of Nyssa, and Pseudo Dionysius, we arranged the whole scope of examination around four main problems: the figure of Moses; the stages of the ascension of Moses; the place where God is; the Darkness where Moses enters.In the second part of the article the symbolism of the vision of Moses on Mount Sinai, that is the symbolism of the tabernacle as interpreted by Philo of Alexandria and Gregory of Nyssa is discussed. The symbolism of the tabernacle was widely commented on by Philo of Alexandria: in the "Life of Moses" more descriptively, and in "Questions and Answers on Exodus" more allegorically, integrating the Biblical exegesis into his own Platonically- based philosophical framework. Gregory of Nyssa in his "Life of Moses" interprets tabernacle as Christ and - as far as Christ is the Church - as the Church. For him the tabernacle is the prefiguration of Christ. Gregory does not provide such a detailed interpretation of the tabernacle as Philo. He seems not to be as interested in possible cosmological implications, as Philo is, putting all the emphasis on Christological interpretation.