Miros de Hristos, parfum de gnoză

8 septembrie 2026 de 4 comentarii

Trăiți în dragoste, după cum și Unsul ne-a iubit și s-a dat pe sine pentru noi ca un prinos și ca o jertfă de bun miros lui Dumnezeu. E limbajul sacrificial al Vechiului Legămînt, desfășurat în perifrază pentru iubirea Unsului, sugerînd deja că „a trăi în dragoste” e a jertfi. Euodía e aroma plăcută a cărnii mistuite de Duh (nu stingeți Duhul!).

Mulțumiri fie aduse lui Dumnezeu… care răspîndește prin noi în orice loc mireasma cunoștinței (gnosis) lui. În adevăr, noi sîntem înaintea lui Dumnezeu o mireasmă (euodía) a Unsului – de la moarte spre moarte pentru cei ce sînt pe calea pierzării, de la viață spre viață pentru cei ce sînt pe calea mîntuirii. Participăm noi înșine la sacrificiul ambiguu al Hristului. Defilarea triumfală e spre flacăra de pe altar. Acolo, în focul veșnic, e pomul cunoștinței binelui și răului. Unsul miroase și a iad.

Am de toate și sînt în belșug. Sînt bogat de cînd am primit prin Epafrodit ce mi-ați trimis – un miros de bună mireasmă (euodía), o jertfă bine primită și plăcută lui Dumnezeu. Pînă să judece îngerii, trupul însîngerat al Unsului parfumează buzunarele apostolului. Pentru că Hristos a mirosit întotdeauna și a bani.

Cam asta e povestea.

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4 Responses to Miros de Hristos, parfum de gnoză

  1. Avatarul lui adbanerth23cd2411b3 adbanerth23cd2411b3 says:
    10 septembrie 2026 la 03:22

    Se pare ca gnosticul Pavel l-a plagiat pe evreul elenist Philo din Alexandria :

    In the writings of Philo of Alexandria (c. 20 BCE – 50 CE), the word „euodia” (εὐωδία) is used extensively as a theological and philosophical allegory.

    Philo was a Hellenistic Jewish philosopher who famously blended Platonic philosophy with the Hebrew Bible (the Torah). Because he wrote in Greek, he used euodia (literally „sweet-smelling fragrance”) to explain the hidden, metaphysical meaning behind biblical animal sacrifices and temple incense.

    His philosophical usage centers on three key concepts:

    1. The Allegory of the Pure Mind

    In ancient Judaism, the phrase „a sweet-smelling savor unto the Lord” was frequently used to describe acceptable sacrifices. Philo argued that God—being an infinite, transcendent, incorporeal spirit—obviously has no physical nose and cannot smell burning meat. [1, 2]

    • The Concept: Philo wrote that euodia does not refer to literal smoke, but is an allegory for a pure, rational, and virtuous mind (nous) being offered up to God.
    • The Platonic Tie-In: He utilized Plato’s idea that the physical world is just a shadow of the higher spiritual reality. The physical incense burned in the temple was merely a visible sign of an invisible, beautiful soul.

    2. Virtue as a „Spiritual Perfume”

    Philo proposed that virtues like justice, piety, and wisdom emit a spiritual euodia that pleases the divine. He contrasted this with vice and wicked deeds, which he described as foul-smelling or corrupted. To Philo, a philosopher’s life spent pursuing truth and mastering the passions is the highest form of „sweet fragrance” a human can achieve.

    3. Connection to the Logos

    Philo is famous for his theory of the Logos (the Divine Reason or Word that mediates between God and the physical universe). He viewed the Logos as the ultimate source of all harmony and order in the world. The spiritual euodia of a human soul is essentially that soul aligning perfectly with the Logos.

    Why this matters for history:

    Philo’s philosophical reimagining of euodia as a metaphor for a virtuous life heavily influenced early Christian writers and the Apostle Paul. When Paul wrote in the New Testament that Christians are the „euodia (aroma) of Christ to God” (2 Corinthians 2:15), he was tapping directly into this Hellenistic-Jewish philosophical framework that Philo popularized in Alexandria.

  2. Avatarul lui adbanerth23cd2411b3 adbanerth23cd2411b3 says:
    10 septembrie 2026 la 04:47

    An intriguing theory suggests that Paul was exposed to Philo’s ideas through mutual associates. According to the New Testament (Acts 18:24), a prominent early Christian teacher named Apollos was a highly educated Jew from Alexandria—Philo’s exact hometown. Many scholars believe Apollos was trained in Philonic philosophy and brought those ideas to the church in Corinth. When Paul wrote his letters to the Corinthians, he may have been reacting to or adapting the Alexandrian concepts that Apollos had introduced.

  3. Avatarul lui adbanerth23cd2411b3 adbanerth23cd2411b3 says:
    10 septembrie 2026 la 06:13

    pana si unul dintre indivizii cu Iq ridicat accepta faptul ca gnosticismul e parte a Crestinismului:

  4. Avatarul lui adbanerth23cd2411b3 adbanerth23cd2411b3 says:
    10 septembrie 2026 la 06:34

    pana si gnosticul pietist Hegel a fost infuentat de Philo:

    Philo of Alexandria directly and profoundly influenced Hegel, particularly in how Hegel structured his views on the history of philosophy, religion, and the evolution of the Trinitarian concept of God.

    Rather than just being an ambient historical background, Philo is explicitly singled out by Hegel in his lectures as a monumental figure.

    In his Lectures on the History of Philosophy, Hegel dedicates an entire section to Philo. Hegel explicitly credits Philo as the first thinker in history to bridge the gap between abstract mythology and universal philosophy:

    • Hegel writes that in Philo, „we for the first time see the application of the universal consciousness as philosophical consciousness.”
    • Hegel viewed Philo not merely as a commentator on the Torah, but as the pivotal transition point from the ancient world (Greek philosophy and Jewish scripture) into the Christian world and the modern era.

    2. The Shift in Hegel’s View of Judaism

    Recent contemporary scholarship highlights that reading Philo caused a massive „metamorphosis” in Hegel’s theology.

    • Early Hegel: In his early writings, Hegel was highly critical of Judaism, viewing it as a religion of cold, rigid obedience and an absolute, unbridgeable separation between a distant God and humanity.
    • Late Hegel (Post-Philo): By his 1827 Lectures on the Philosophy of Religion, Hegel’s view shifted radically. Through studying Philo’s allegorical and mystical methods, Hegel realized that Jewish thought possessed deep speculative potential. He began to see Judaism not as a historical dead-end, but as the essential, rich soil that allowed the concept of the Logos to grow and later flourish. [1

    3. Structural Parallels: The Logos and the Trinity

    The deepest point of theoretical influence is Philo’s concept of the Logos as a divine mediator:

    • Philo’s Logos: Philo argued that God is entirely transcendent, so God uses the Logos (Divine Reason/Word) to create, order, and communicate with the material world. This introduces the idea that there is a distinction or „difference” within God’s own being.
    • Hegel’s Dialectical God: Hegel took this structural concept to form his own philosophical version of the Trinity. For Hegel, God cannot just remain a silent, isolated entity; God must externalize Himself into the world (as the Logos/Son) and then return to Himself through human consciousness (the Spirit). Hegel explicitly groups Philo with esoteric thinkers like Valentinus and pietistic philosopher Jakob Böhme as the crucial predecessors who understood this „economic” or unfolding nature of the Divine.

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