Sintagma nger n trup Originea, evoluia i nelegerea cretin ca monahism.

Despre comunicarea i starea de a fi mpreun cu ngerii; modul extrem a fi ca ngerul monahul.

Pe net gseti multe chestii despre nger ntrupat (angel incarnated, ange incarnee). Nu tiu unde s
le ncadrez teozofii? ca Argument al lucrrii. nelegerea cretin a ngerismului uman.

Trebuie cercetat n gndirea antic (greac i oriental, mcar) spiritualitatea ce implic o renunare
la corp, a deveni ca ngerul. Eremitism antic?

De verificat apoi nazireul i sihastrul veterotestamentar.

Eshatologia nou testamentar (mpreun starea cu ngerii Stniloae, vom fi ca ngerii); creaia dual
(om, nger, mpreun destinai ca s ipostazieze chipul divin, roluri deosebite, etc.). Stare edenic,
adamic, hristic - corespondena nger-om n fiecare etap.

Grupurile mistice cretine (encratism, etc.) ce implic la nivel de ngerism?

nelegerea sintagmei n primele secole (pn la asimilarea ei n monahism). Episcopul (ngerul lui
Dumnezeu?), martirul. Martirul ca nger n trup? ( liturgicul e plin de meniuni d-astea. De cutat n
actele martirice, etc.)

Spiritualitate rsritean. Monahismul paterical, bizantin, isihast. Nu consideraii generale, ci doar

evoluia (involuia) percepiei asupra sintagmei.

Dosarul liturgic. Rnduiala tunderii n monahism -

trai ngeresc n corp omenesc.

Spiritualitate neopatristic (sec. XX) n nger n trup. Mai ales Emilianos.

Un om n trup care imita viaa celor fr de trup.. Iulian. 1

Pahomie monahul, un om nzestrat cu har apostolic att n nvare ct i n a face minuni, fondatorul
mnstirilor egiptene, scrie Rnduiala primit de la nger. 2

dei fecioria (care este ngereasc i nimic nu poate fi mai bun) este de preferat (n faa cununiei). 3

These decrees caused a storm of opposition. Many clergymen in Germany, as Lambert of

Hersfeld reports, denounced Gregory as a madman and heretic: he had forgotten the words
of Christ, Matt. 19:11, and of the Apostle, 1 Cor. 7:9; he wanted to compel men to live
like angels, and, by doing violence to the law of nature, he opened the door to indiscriminate
licentiousness. They would rather give up their calling than their wives, and tauntingly asked
him to look out for angels who might take their place. The bishops were placed in a most
embarrassing position. Some, like Otto of Constance, sympathized with the married clergy;
and he went so far as to bid his clergy marry. (Grigorie al 7-lea, 1073-1085)4

The ascetic and monastic tendency rests primarily upon a lively, though in morbid sense of
the sinfulness, of the flesh and the corruption of the world; then upon the desire for solitude
and exclusive occupation with divine things; and finally, upon the ambition to attain
extraordinary holiness and merit. It would anticipate upon earth the life of angels in heaven

Among the distinguished Fathers of the Post-Nicene period who advocated monasticism
were St. Anthony of Egypt, Athanasius, Basil, Gregory of Nyssa, Ambrose, Augustine,
Jerome, and Benedict of Nursia

And the consequence of being crucified with Christ is that we shall live with Him, and be
glorified with Him, and reign with Him; and the consequence of presenting ourselves to God
is that we shall be changed from the rank of human nature and human dignity to that
of Angels 5

that men may rise into an angelic state (despre principii, origen)

unii (oameni) au naintat pn aproape de nlimea cetelor ngereti6.

C nu suntem nc n trup, dup cum gndesc unii; cci cu trupul, avnd fa asemenea
ngerilor, vom vedea fa ctre fa fgduinele.7

Dup ce am nimicit faptele trupului i am mbrcat cu nestricciune trupul nostru curat,

atunci vom ajunge la msura ngerilor.8 (privitor la abstinen i feciorie)

Whosoever adopts the likeness of angels, let him be a stranger to men.9 and because he
took upon him the likeness of the angels of heaven, those very angels brought him bread
and water when he was fleeing from before Jezebel (despre Ilie).

1 Teorodet, Istorie, III, cap. 19.

2 Ghenadie, Vietile oamenilor ilustri, cap. 7
3 Atanasie cel Mare, Epistola 47 ctre Ammun.
4 Philip Schaff, History of the Christian Church, Volume V. (#13)
5 Grigorie de Nyssa, Despre feciorie, XXIV.
6 Origen, Despre Principii, PSB 08, p. 107.
7 Clement Alexandrinul, Pedagogul, PSB 4, p. 187.
8 Clement Alexandrinul, Pedagogul, PSB 4,p. 287.
9 Afrahat Persanul, despre monahi,
(Acts iv. 32, 35.) and they lived an angelic life10

Monahii acetia.. cuget i triesc de pe pmnt viaa ngerilor. Nu se nsoar, nu dorm mult,
nu se mbuibeaz; puin le mai lipsete ca s fie fr de trup. 11

Diavolul caut s mbrace cu ntunericul orbirii i cu o stare ciumat de necredin pe cei

care duc o via la fel cu ngerii.12

S aud nvtura despre castitate n primul rnd tagma monahilor i a fecioarelor, a celor
care duc n lume o via asemenea ngerilor din pricina voii tale de a tri n castitate, ai fost
nscris n crile ngereti.13
14
Toi cei care struie n aceste lucruri i cuget la aceasta imit fpturile ngereti.

V-as recomanda articolul PS Alexander Golitzin, pe academia.edu, "Earthly

Angels and Heavenly Men": The Old Testament Pseudepigrapha, Niketas
Stethatos, and the Tradition of "Interiorized Apocalyptic" in Eastern Christian
Ascetical and Mystical Literature. Imi pare rau, nu am nimic tradus in romana.
Succes cu dizertatia!

10 Ioan Gur de Aur, Omilie la epistola 1 ctre Corinteni, VI, 8.

11 Ioan Gur de aur, Omilii la Matei, psb 23, p 810.
12 Chiril al Ierusalimului, Cateheze, p. 49.
13 Chiril al Ierusalimului, Cateheze, p. 60.
14 Isaac Sirul, Cuvinte pentru singuratici, III, p. 84.