Wikipedia

Mortalismong Kristiyano

Paniniwala na ang kaluluwa ng tao ay likas na mamamatay

Ang mortalismong Kristiyano ay ang paniniwala ng mga Kristiyano na hindi likas ang kaluluwa ng tao na imortal[1][2][3][4][5] at maaaring kabilang ang paniniwala na "natutulog" ang kaluluwa pagkatapos ng kamatayan hanggang sa Muling Pagkabuhay ng mga Patay at ang Huling Paghuhukom,[6][7][8][9][10] isang panahon na kilala bilang katayuang intermediya. Kadalasaang ginagamit na mapanira ang katawagang "pagtulog ng kaluluwa",[11][14][15] kaya mas nyutral ang katawagang "mortalismo" na ginamit din noong ikalabinsiyam na dantaon,[16] at "mortalismong Kristiyano" mula noong dekada 1970.[17][18][19][20][4][21][22] Sa kasaysayan, ginamit din ang katawagang sikopannikismo, sa kabila ng mga problema sa etimolohiya [24][25] at aplikasyon.[26] Ginamit din ang katawagang etnetopsikismo; halimbawa, tinukoy ni Gordon Campbell (2008) si John Milton na naniniwala sa huling nabanggit.[27]

Ang mortalismo Kristiyano ay kabaligtaran sa tradisyonal na paniniwalang Kristiyano na tumutungo agad ang mga kaluluwa ng mga patay agad sa langit, o impiyerno, o (sa Katolisismo) purgatoryo. Itinuro ang mortalismong Kristiyano ng ilang mga teologo at organisasyon ng simbahan sa buong kasaysayan habang nahaharap din sa pagsalungat mula sa mga aspeto ng organisadong relihiyong Kristiyano. Kinondena ng Simbahang Katoliko ang gayong pag-iisip sa Ikalimang Konseho ng Letran bilang "maling mga pahayag". Kasama sa mga tagasuporta ang ika-labingwalong dantaon na relihiyosong pigura na si Henry Layton, bukod sa marami pang iba.

Etimolohiya at terminolohiya

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Dahil hindi makikita ang mga pariralang "pagtulog ng kaluluwa" o "kamatayan ng kaluluwa" sa Bibliya o sa mga unang materyal na Patristika, kailangan ng paliwanag para sa pinagmulan ng termino. Bilang karagdagan, maraming iba pang mga katawgan ang ipinakilala na nauugnay sa pananaw.

Pagtulog ng kaluluwa

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Lumilitaw na ang pariralang pagtulog ng kaluluwa ay pinasikat ni John Calvin sa subtitulo ng kanyang polyetong Latin na Psychopannychia [Psychopannychia (manuskrito), Orléans, 1534{{citation}}: CS1 maint: date auto-translated (link), Psychopannychia (imprenta) (sa wikang Latin), Strasbourg, 1542{{citation}}: CS1 maint: date auto-translated (link), Psychopannychia (sa wikang Pranses) (ika-2 (na) edisyon), Hinebra, 1558{{citation}}: CS1 maint: date auto-translated (link) (1545), Psychopannychia, 1581{{citation}}: CS1 maint: date auto-translated (link)]. Nagmula ang pamagat ng librito sa Griyegong psyche (kaluluwa, isip) na may pan-nychis (παν-νυχίς, magdamag na pagbabantay, magdamag na piging),[28][29] kaya ang Psychopannychia, orihinal na kumakatawan sa pananaw ni Calvin na ang mulat at aktibo ang kaluluwa pagkatapos ng kamatayan.

Ang pamagat at subtitulo ng unang edisyong Estrasburgo ng 1542 ay mababasa na:Vivere apud Christum non-dormire animas sanctas qui in fide Christi decedunt. Assertio. [Na ang banal na kaluluwa ng mga namatay sa pananampalataya kay Kristo ay namumuhay kasama si Kristo at hindi natutulog. Isang paninidigan.] (sa wikang Latin).[11]

Iba pang mga katawagan

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  • "Sikopannikismo" - Sa Latin, mas malinaw na ang Psychopannychia ay aktwal na pagpapabulaan ng, ang kabaligtaran ng, ang ideya ng pagtulog ng kaluluwa. Ang bersyon ng Psychopannychie – La nuit ou le sommeil de l'âme [Sikopannikiya – ang gabi o ang pagtulog ng kaluluwa] (sa wikang Pranses), Hinebra, 1558{{citation}}: CS1 maint: date auto-translated (link), ay maaaring nagdulot ng kalituhan na ang ibig sabihin ng -pannychis ni Calvin ay pagtulog (sa Griyego -hypnos, tulog, hindi -pannychis, pagbabantay).[30] Ang subtitulong le sommeil de l'âme (sa wikang Pranses) ay kinuha bilang Seelenschlaf [Pagtulog ng kaluluwa] (sa wikang Aleman).[31] Unang lumabas ang polyeto sa Ingles bilang An excellent treatise of the Immortalytie of the Soule, sinalin ni Stocker, T., London, 1581{{citation}}: CS1 maint: date auto-translated (link) (Isang sanaysay ng Imortalidad ng Kaluluwa).
  • Ang "Hipnosikismo" – mula sa hypno- + psyche ("pagtulog ng kaluluwa") ay isang mas tamang bansag mula sa Griyego kaysa sa patungot ni Calvin. Tinuligsa ni Eustratio ng Konstantinopla (pagkatapos ng 582) ang mortalismo bilang isang maling pananampalataya gamit ang katawgang ito.
  • "Etnetopsikismo" - Ang isang posibleng magkasalungat na parirala ay (mula sa Greek thnetos [mortal] + psyche [kaluluwa, isip]). [32] Ang katawgan ay nagmula sa mga paglalarawan nina Eusebio ng Caesarea at Juan ng Damasco ng mga mortalistang pananaw sa mga Kristiyanong Arabo.[33][34]

Mga argumento ng mortalista

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Sa kasaysayan, ang mga mortalistang Kristiyano ay may mga maunlad na mga argumentong teolohiko, leksikal, at siyentipiko bilang suporta sa kanilang posisyon.[35]

Mga argumentong teolohiko

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Ang mga argumentong teolohiko na nagsasaad na ang patuloy na pag-iral ng kaluluwa ay hindi itinuro sa Bibliya ay ginawa ng mga mortalista tulad nina Francis Blackburne,[35] Joseph Priestley,[36] at Samuel Bourne.[37] Ang mga mortalista na gaya ni Richard Overton ay nagsulong ng kumbinasyon ng teolohiko at pilosopikal na mga argumento na pabor sa pagtulog ng kaluluwa.[38] Ginawa rin ni Thomas Hobbes ang malawakang paggamit ng teolohikong argumentasyon.[39] Itinuring ng ilang mortalista ang kanilang mga paniniwala bilang pagbabalik sa orihinal na turong Kristiyano.[40][41] Ginamit din ang mga teolohikong argumento ng mga mortalista upang labanan ang doktrinang Katoliko ng purgatoryo at mga misa para sa mga patay.[42][43][10]

Mga argumentong leksikal

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Noong huling bahagi ng ikalabing walong dantaon, ang karaniwang leksiko at balarilang Hebreo ni John Parkhurst[44] ay nagpahayag ng pananaw na ang tradisyonal na salin ng salitang Hebreo na nephesh bilang pagtukoy sa isang imortal na kaluluwa, ay walang leksikal na suporta.[45] Ang mga mortal noong ikalabinsiyam na dantaon ay gumamit ng mga leksikal na argumento upang tanggihan ang tradisyonal na mga doktrina ng impiyerno at ang imortal na kaluluwa.[46][47]

Mga argumentong pang-agham

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Ang ika-labing walong dantaong mortalista na si Henry Layton ay nagpakita ng mga argumento batay sa pisyolohiya.[10] Ang mga siyentipikong argumento ay naging mahalaga sa ikalabinsiyam na dantaong talakayan tungkol sa pagtulog ng kaluluwa at natural na imortalidad,[48] at ang mortalistang si Miles Grant ay binanggit nang husto mula sa ilang siyentipiko na nakapansin na ang imortalidad ng kaluluwa ay hindi sinusuportahan ng siyentipikong ebidensya.[47]

Mga sanggunian

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  1. ↑ Garber; Ayers (2003), The Cambridge history of seventeenth-century philosophy, bol. I: Volume 2, p. 383, But among philosophers they were perhaps equally notorious for their commitment to the mortalist heresy; this is the doctrine which denies the existence of a naturally immortal soul.{{citation}}: CS1 maint: date auto-translated (link)
  2. ↑ Thomson (2008), Bodies of thought: science, religion, and the soul in the early Enlightenment, p. 42, For mortalists the Bible did not teach the existence of a separate immaterial or immortal soul and the word 'soul' simply meant 'life'; the doctrine of a separate soul was said to be a Platonic importation.{{citation}}: CS1 maint: date auto-translated (link)
  3. ↑ Eccleshall; Kenney (1995), Western political thought: a bibliographical guide to post-war research, p. 80, mortalism, the denial that the soul is an incorporeal substance that outlives the body{{citation}}: CS1 maint: date auto-translated (link)
  4. ↑ 4.0 4.1 Kries 1997.
  5. ↑ Brandon 2007.
  6. ↑ Hick (1994), Death and eternal life, p. 211, christian mortalism – the view that the soul either sleeps until the Day of Judgment, or is annihilated and re-created{{citation}}: CS1 maint: date auto-translated (link)
  7. ↑ Horvath (1993), Eternity and eternal life: speculative theology and science in discourse, p. 108, Thus the so-called Ganztodtheorie, or mortalism, states that with death the human person totally ceases to be.{{citation}}: CS1 maint: date auto-translated (link)
  8. ↑ Pocock (2003), The Machiavellian moment: Florentine political thought and the Atlantic Republic Tradition, p. 35, doctrines of mortalism or psychopannychism, which asserted that the being or the experience of the soul were suspended during the remainder of secular time{{citation}}: CS1 maint: date auto-translated (link)
  9. ↑ Fudge & Peterson 2000.
  10. ↑ 10.0 10.1 10.2 Almond 1994.
  11. ↑ 11.0 11.1 de Greef 2008.
  12. ↑ Hoekema, Anthony A (1963), The four major cults: Christian Science, Jehovah's Witnesses, Mormonism, Seventh-Day Adventism (sa wikang Ingles), p. 136{{citation}}: CS1 maint: date auto-translated (link)
  13. ↑ Martin, Walter Ralston (1960), The truth about Seventh-Day Adventism (sa wikang Ingles), p. 117{{citation}}: CS1 maint: date auto-translated (link)
  14. ↑ Karaniwan din ang katawgan sa mga gawa ng Trinitariyanong kontra-kultong kilusang Kristiyano.[12][13]
  15. ↑ The Rainbow, a magazine of Christian literature, 1879, p. 523, the term 'soul-sleeper' is used today only as a term of reproach{{citation}}: CS1 maint: date auto-translated (link)
  16. ↑ Gardner, Rev. James (1858), The faiths of the world: an account of all religions and religious sects, p. 860, Soul-sleepers, a term sometimes applied to Materialists (which see), because they admit no intermediate state between death and the resurrection.{{citation}}: CS1 maint: date auto-translated (link)
  17. ↑ Burns, Norman T (1972), Christian mortalism from Tyndale to Milton{{citation}}: CS1 maint: date auto-translated (link)
  18. ↑ Overhoff, Jürgen (2000), Hobbes's theory of the will, p. 193, The term 'Christian mortalism,' which I have borrowed from the title of Norman T. Burns's masterly book on that topic{{citation}}: CS1 maint: date auto-translated (link)
  19. ↑ "The tradition of Christian mortalism", The Mennonite Quarterly Review, Goshen College, 1969{{citation}}: CS1 maint: date auto-translated (link)
  20. ↑ Johnston, Mark (2010), Surviving Death, p. 24, The same dynamic can be found in John Milton's Christian Doctrine, another spirited defense of Christian mortalism{{citation}}: CS1 maint: date auto-translated (link)
  21. ↑ Wright, Leonard Napoleon (1939), Christian mortalism in England (1643–1713){{citation}}: CS1 maint: date auto-translated (link)
  22. ↑ Force, James E; Popkin, Richard Henry (1994), The books of nature and Scripture: recent essays on natural Philosophy, Theology, and Biblical Criticism in the Netherlands, p. xvii, Force then goes on to show how Newton's Christian mortalism fits with Newton's core voluntarism, ie, his essentially… Force finds Newton's adoption of Christian mortalism clearly stated in Newton's manuscript entitled "Paradoxical…"{{citation}}: CS1 maint: date auto-translated (link)
  23. ↑ Parker, Robert (2007), Polytheism and Society at Athens, p. 166, The mood of a pannychis was often one of gaiety, but this was also a form of religious action... The pannychis was marked, according to one charming definition, by 'la bonne humeure efficace' (Borgeaud){{citation}}: CS1 maint: date auto-translated (link)
  24. ↑ Pannychis (παννυχὶς) in Greek means an all night party.[23]
  25. ↑ The term pannychis is used correctly in the classical Greek sense in Calvin's original Latin publication Psychopannychia.
  26. ↑ Williams 1962.
  27. ↑ Campbell, Gordon; Corns, Thomas N; Hale, John K (2007), Milton and the manuscript of De doctrina Christiana, Oxford University Press, p. 117, ISBN 978-0-19-929649-1, The belief that the soul dies with the body but is resurrected at the last judgment is known as thnetopsychism; the belief that the soul sleeps from the moment of death until the last judgment is known as psychopannychism{{citation}}: CS1 maint: date auto-translated (link)
  28. ↑ Scott, Liddle, "Night-festival, vigil", Lexicon (entry), Tufts
  29. ↑ Barth, K (1995), The theology of John Calvin, p. 161{{citation}}: CS1 maint: date auto-translated (link)
  30. ↑ d'Aubigné, Jean Henri Merle, Histoire de la réformation en Europe au temps de Calvin [History of the Reformation in Europe at the time of Calvin] (sa wikang Pranses)
  31. ↑ Staehelin, Ernst, pat. (1863), Johannes Calvin: Leben und ausgewählte Schriften (sa wikang Aleman), bol. 1, p. 36{{citation}}: CS1 maint: date auto-translated (link)
  32. ↑ McKim, Donald K (1996), Westminster dictionary of theological terms, Westminster: John Knox Press, ISBN 978-0-66425511-4{{citation}}: CS1 maint: date auto-translated (link), 320 pp.
  33. ↑ Migne, Jacques Paul (1920), "St John Damascene (676–760) in liber de Haer", Journal of the American Oriental Society, blg. 90, p. 94, col. 759{{citation}}: CS1 maint: date auto-translated (link) says that the Thnetopsychists hold that the human soul is like that of the beasts, for it is destroyed with the body.
  34. ↑ Ott, Ludwig (1964), Fundamentals of Catholic dogma, Lynch, Patrick, transl. from the German, p. 98, The doctrine of the death of the soul (Thnetopsychism)... Origen defends it against Thnetopsychism which was widely current in Arabia.{{citation}}: CS1 maint: date auto-translated (link)
  35. ↑ 35.0 35.1 Blackburne 1765.
  36. ↑ Priestley (1782), Disquisitions relating to matter and spirit, pp. 206–207, The notion of the soul of man being a substance distinct from the body, has been shown, and I hope to satisfaction, not to have been known to the writers of the scriptures, and especially those of the Old Testament. According to the uniform system of revelation, all our hopes of a future life are built upon another, and I may say an opposite foundation, viz. that of the resurrection of something belonging to us that dies, and is buried, that is, the body, which is always considered as the man. This doctrine is manifestly superfluous on the idea of the soul being a substance so distinct from the body as to be unaffected by its death, and able to subsist, and even to be more free and happy, without the body. This opinion, therefore, not having been known to the Jews, and being repugnant to the scheme of revelation, must have had its source in heathenism, but with respect to the date of its appearance, and the manner of its introduction, there is room for conjecture and speculation.{{citation}}: CS1 maint: date auto-translated (link)
  37. ↑ Ball 2008.
  38. ↑ Watts 1985.
  39. ↑ Rahe (1994), Republics Ancient and Modern: New modes and orders in early modern political thought, p. 153, Drawing heavily on the theology and biblical hermeneutics of Faustus Socinus and his various disciples, Hobbes denied that the Bible gave any sanction for belief in the existence of spirits, the immortality of the soul, the Trinity, purgatory, or hell; and he contended that Christ's Second Coming would bring resurrection of the dead, the establishment of God's kingdom in the Holy Land, and – for the righteous alone – eternal life on earth. In the new Hobbsesian dispensation, the faithful had a permanent stake in technological progress, while the infidel had nothing to fear after being raised from the dead other than the dreamless sleep that would come with a second and permanent cessation of life.{{citation}}: CS1 maint: date auto-translated (link)
  40. ↑ Snobelen (2005), "Isaac Newton, Socinianism and 'The One Supreme God'", sa Muslow; Rohls (mga pat.), Socinianism and Arminianism: Antitrinitarians, Calvinists, and Cultural Exchange in Seventeenth-Century Europe, Studies in Intellectual History, bol. 134, Brill, pp. 263–264, Both the Socinians and Newton were also mortalists who saw the teaching of the immortal soul, like the Trinity, as an unwarranted and unscriptural obtrusion upon primitive Christianity. Since Newton's manuscripts only occasionally discuss the intermediate state between death and resurrection, it is difficult to ascertain whether he adhered to mortalism of the psychopannychist (soul sleep) or thnetopsychist (soul death, with eternal life given at the resurrection) variety. The latter position was that of both the Socinians and John Locke.{{citation}}: CS1 maint: date auto-translated (link)
  41. ↑ Onuf (1993), Jeffersonian Legacies, p. 32, Priestley summarized his mature religious views in the Corruptions. He wanted to restore the early, primitive Jewish church, one uncorrupted by Greek and pagan ideas. The two great corruptions (he actually listed hundreds of corruptions in both beliefs and forms of worship) involved two noxious and related doctrines – the Greek concept of a separate soul or spirit, and the orthodox doctrine of the trinity. Priestley wanted to restore the corporealism or materialism of the ancient Jews, a materialism he believed essential to any mature religion.{{citation}}: CS1 maint: date auto-translated (link)
  42. ↑ Morey (1984), Death and the Afterlife, p. 200, During the pre-Reformation period, there seems to be some indication that both Wycliffe and Tyndale taught the doctrine of soul sleep as the answer to the Catholic teachings of purgatory and masses for the dead.{{citation}}: CS1 maint: date auto-translated (link)
  43. ↑ Froom 1966.
  44. ↑ Johnston (2004), The use of PAS in the New Testament, p. 10, John Parkhurst's Greek and English Lexicon was published in 1769, though even the first edition was nearly posthumous, for he died while the book was being printed. The third edition appeared in 1825 without any additional editors. Some twenty years later, it reappeared, significantly updated by HJ Rose and JR Major.{{citation}}: CS1 maint: date auto-translated (link)
  45. ↑ Parkhurst (1799), A Hebrew and English lexicon without points: in which the Hebrew and Chaldee words of the Old Testament are explained in their leading and derived senses. To this work are prefixed, a Hebrew and a Chaldee grammar, without points, p. 460, As a noun, nephesh hath been supposed to signify the spiritual part of man, or what we commonly call his soul; I must for myself confess that I can find no passage where it hath undoubtedly this meaning.{{citation}}: CS1 maint: date auto-translated (link)
  46. ↑ Richardson (1833), "Torments of Hell", sa Whittermore (pat.), The Doctrine of Hell Torments Overthrown: In Three Parts, pp. 10–11, Dr. Fulke saith plainly, that neither in the Hebrew, Greek, nor Latin, is there a word proper for hell (as we take hell for the place of punishment of the ungodly.) Fulke's Defence Translation, pp. 13, 37, 89. Is not this a full testimony against their opinion of the torments of hell?{{citation}}: CS1 maint: date auto-translated (link)
  47. ↑ 47.0 47.1 Grant 1895.
  48. ↑ Bainton, Roland (1979), "Immortality", sa Church; Williams (mga pat.), Continuity and discontinuity in church history: essays presented to George Huntson Williams (letter), p. 393, The acceptance of organic evolution had helped theology by opening up the possibility of extending the process beyond death but had created a difficult at the beginning. The usual assumption has been that animals are mortal, men immortal. At what point then in the evolutionary process did immortality enter?… We are confronted thus with the problem of conditional immortality. Henry Drummond said that life depends on correspondence with the environment. The human body needs food, drink and oxygen to breathe. But if the body is gone and the environment is spiritual what correspondence can there be on the part of one who has lived only for the needs and lusts of the body?{{citation}}: CS1 maint: date auto-translated (link)

Bibliograpiya

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