AAS 80 - La Santa Sede

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248 Acta Apostolicae Sedis - Commentarium Officiale et ambiguitate vetabant quominus Christus eflmgeretur atque in universum imagines religiosae exhiberentur ; attamen permittere usque pergebant picturas profanas, nominatim imperatoris cum reverentiae signis, quae adiciebantur. Argumentationis iconoclastarum fundamentum christologicae erat indolis. Quomodo pingi Christus potest, qui in sua persona et divinam coniungit naturam et humanam, neque confundens eas neque seiungens? Fieri haud potest ut incomprehensibilis illius divinitas fingatur; at eum sola in humanitate praebere significat illum discindere, in ipso divinitatem segregare et humanitatem. Alterutram vero harum viarum eligere ad binas pariter haereses perducet christologicas inter se oppositas: monophysismi ac nestorianismi. Etenim arbitrans se Christum depingere in ipsius divinitate, se quis necessario cogit ut humanitatem eius abscondat; at imaginem non praebens nisi hominis, non patefacit illum Deum quoque esse. 9. Perplexa haec difficultas, ab ipsis iconoclastis proposita, quaestionem de opportunitate artis christianae longe est egressa; in dubium enim vocavit omnem christianam aestimationem veritatis ipsius Incarnationis, ac proinde necessitudinis inter Deum et mundum, inter gratiam et naturam: breviter, agebatur de proprietate « novi foederis », quod cum hominibus pepigit Deus in Iesu Christo. Probe hoc perspexerunt imaginum defensores: secundum vocem Patriarchae Constantinopolitani Sancti Germani, illustris quidem haeresis iconoclastarum victimae, inest tota « oeconomia divina secundum carnem », 31 quae in controversiam adducitur. Namque vultum Filii Dei humanum cernere, « qui est imago Dei invisibilis » (Col 1, 15), idem proinde est ac Verbum carnem factum videre (cfr. Io 1, 14), Agnum Dei, qui tollit peccatum mundi (cfr. Io 1, 29). Valet ars ideo ipsa demonstrare formam efiigiemque faciei Dei humanae atque intuentem perducere ad mysterium ineffabile eiusdem Dei propter nostram salutem hominis facti. Sic etiam Hadrianus PP. scripsit: «ipsae sacrae imagines permanentes ab omnibus fidelibus honorantur, ut per visibilem vultum ad invisibilem divinitatis maiestatem mens nostra 31 Cfr. Theophane, Chronographia ad annum, 6221, ed. C de BOOB, I, Leipzig, 1883, p. 404 vel PG 108, 821C.
Acta Ioannis Pauli Pp. II 249 rapiatur spirituali affectu per contemplationem figuratae imaginis secundum carnem quam Filius Dei pro nostra salute suscipere dignatus est : eundem redemptorem nostrum qui in caelis est, adoremus et in spiritu glorificantes collaudemus; quoniam iuxta ut scriptum est, Deus spiritus est et ob hoc spiritualiter divinitatem eius adoramus ». 32 Concilium Nicaenum II sollemniter propterea translaticiam roboravit distinctionem inter « veram latriam, quae secundum fidem est quaeque solam divinam naturam decet, impartiendam » atque « honorariam adorationem » (timetikè proskynesis) imaginibus tributam, quoniam « qui adorat imaginem adorat in ea depicti substantiam ». 33 Christi iconographia omnem complectitur fidem in veritate ipsa Incarnationis et in eius significatione pro Ecclesia hominibusque inexhausta. Eam ideo si Ecclesia adhibet, idcirco facit quod pridem sibi persuasit Deum in Iesu Christo revelatum carnem revera redemisse ac sanctificasse una cum universo aspectabili mundo, id est, hominem quinque instructum sensibus, ut is esse possit « qui renovatur in agnitionem secundum imaginem eius, qui creavit eum » (Col 3, 10). IV 10. Sanxit itaque Concilium Nicaenum II traditionem, quae docet esse « venerabiles ac sanctas imagines proponendas, tam quae de coloribus et tessellis, quam quae ex alia materia congruenter in sanctis Dei ecclesiis et sacris vasis et vestibus et in parietibus ac tabulis, domibus et viis : tam videlicet imaginem Domini Dei et Salvatoris nostri Iesu Christi, quam intemeratae Dominae nostrae Sanctae Dei Genitricis honorabiliumque angelorum et omnium sanctorum simul et almorum virorum ». 34 Simul in orientali simul in orbe occidentali huius Concilii magisterium artem enutrivit Ecclesiae atque peperit denique opera pulchritudinis et altitudinis pariter maximae. Nominatim vero tum Ecclesia Graeca tum Ecclesiae Slavicae in insignium theologorum operibus innixae, qui fuerunt 32 Hadriani Primi epistula ad imperatores, in: MANSI, XII, 1061C-D. 33 Horos, in: MANSI XIII, 378E. 34 Ibid., 378D.
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1630 Acta Apostolicae Bedis- Commen
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1638 Acta Apostolicae Sedis- - Comm
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II INDEX DOCUMENTORUM CHRONOLOGICO
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A Ablewicz G., 1815. Aboudou S., 10
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OCTOGESIMUM VOLUMEN COMMENTARII OFF
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AAS 80 - La Santa Sede

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