Aeon (theology)

from Wikipedia, the free encyclopedia

The term aeon comes from the Greek ὁ αἰών (ho aión, from archaic Greek ὁ αἰϝών; aiwón) and, depending on the context in which the word is used, can mean lifetime , life , generation , time , duration , period and eternity . In theological parlance, the word is often used in the sense of an unlimited time , i.e. with the meaning of eternity , although this translation is not recognized by a minority.

Original meaning and biblical usage

In classical Greek, αἰών has the original meaning age or lifetime . At least since Plato this term z. B. in the dialogue Timaeus 37d in the sense of eternity as a counter-term to chronos (ὁ χρόνος) = "time", however, this usage has also spread. The original meaning of "age" is confirmed by the " Liddell-Scott ", with the same dictionary also citing the meaning "eternity" and references.

The Greek αἰών occurs around 300 times in the Septuagint and stands for Hebrew עוֹלָם olam , which according to the " Gesenius " stands for the unimaginable past or the uninterrupted future. In the New Testament, too, when quoting from the Old Testament, the Hebrew “olam” is rendered with “aion” (Heb. 1,8; 5,6; 1 Peter 1:25).

In the original Greek text of the New Testament, the word αἰών is used 123 times, the adjective αἰώνιος 70 times, the adjective αἰδιóς twice.

The formula "eis tous aionas ton aionon" (e.g. in "Kai nyn kai aei kai eis tous aionas ton aionon, Amen", ancient Greek "Καὶ νῦν καὶ ἀεί καὶ εἰς τοὺς αἰώνας τῶν αἰώνων") becomes translations in Latin, Ἀμήνν Literally reproduced with "per saecula saeculorum" ("Et nunc et semper et in saecula saeculorum. Amen", German: "And now and always and 'for all times'. Amen"). Both the ancient Greek "αἰώνα" and the Latin "saecula" (neuter plural) mean century, age and express a period of time, literally "into the ages of ages". However, the formula “saecula saeculorum” / “αἰώνας τῶν αἰώνων” is used in liturgical language to express the timelessness of God. As an older translation in the New Testament, in the prayer and the orations of the celebration of mass, it was also often "from eternity to eternity". Examples:

“But to the king of eternity, the imperishable, invisible,
only wise God, be glory and glory for ever and ever! Amen."

- 1 Timothy 1:17

“Per Dominum nostrum Jesum Christum, Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti Deus: per omnia saecula saeculorum. Amen."

“Through our Lord Jesus Christ, your Son, who lives and rules in the unity of the Holy Spirit with you, God for ever and ever. Amen."

The idea of ​​the aeon as an age has entered into German through the use of the plural ( the trace of my earth days cannot be lost in aeons - Goethe: Faust II ).

controversy

The Greek αἰών has thus received two directions of meaning over time: "Age", i.e. H. a limited period of time on the one hand, "eternity", d. H. unlimited time on the other hand. The controversy is sparked by whether Aeon is also used in the Bible with these two directions of meaning, which are opposite according to the German language perception, or whether only the original meaning is correct - and if the former, according to which principle one must choose between the two.

Concordant translations

The concordant translation method tries to reproduce every word of the original language - including the Greek αἰών and the derived adjectives αἰώνιος and αἰδιóς , as well as the Hebrew עוֹלָם olam - as far as possible in the target language with the same word.

The principle is that the Bible itself provides the meaning of the term by comparing all occurrences and thus subsequent changes in meaning (e.g. through philosophical ideas or church dogmas) are eliminated. Since "aeon" z. B. in Matthew Mt 12,32  EU ; Markus Mk 10.30  EU ; Luke Lk 18.30  EU ; Epistle of Paul to the Romans Rom 16.25  EU ; 1. Paul's letters to the Corinthians 1 Cor 10.11  EU , Ephesians Eph 1.21  EU ; 3.21; Letter to the Colossians Col 1.26  EU ; 1st letter of Paul to Timothy 1 Tim 1,17  EU , 2nd Tim. 1.9; Heb. 9.26 can only be translated in the sense of age (i.e. aeon) due to the logic of the sentence (with Luther it is then somewhat unclearly called "world"), this meaning is also applied by the representatives of this translation method to passages in which the use is less clear . The word meaning "endlessness" does not arise for them at any point from the objective use of the term in the Bible. They point out that in the natural sciences (geology) only the meaning of "age" is known (see here ).

The corresponding adjective “aeonian = aionion” then means in the view of concordant translators exclusively “related to aeons”, that is, to limited periods of time with a beginning and an end, as it is also clear in Rom 16.25  EU and 2 Tim 1.9  EU is used.

They also point out that in Greek timeless is clearly and clearly described by a negative . Examples are “ immortality ” (ἀθανασία (athanasia): 1. Cor. 15: 53-54; 1. Tim. 6:16), “indissoluble” (ἀκατάλυτος: Heb. 7,16), “never more” (οὐ μὴ ἔτι (ou me eti): Rev. 18, 21-23), "immortality" (ἀφθαρσία (aphtharsia): 1. Cor. 15.42, 50, 53, 54; Eph. 6.24, 2. Tim , 10) or "immortal" (ἄφθαρτος, "τοῦ ἀφθάρτου θεοῦ" (tou aphthartou theou) - the immortal God): Rom. 1, 23; "Τῷ [...] ἀφθάρτῳ ἀοράτῳ μόνῳ θεῷ" (tó aphthárto aoráto móno theó - the immortal invisible only God: 1. Tim. 1:17). If the Bible describes an endlessness, in their opinion the term “aion” is not used under any circumstances.

It is therefore assumed by them that the double meaning eon = finite time ↔ eternity = infinity , which they regard as opposing, was introduced in the case of the Bible translation in order to translate, from their point of view, unbiblical teachings into Bible translations , especially since in their eyes no systematics are recognizable, how to choose between the two meanings.

Nonconcordant translations

Most Bible translations do not proceed according to the principle of concordant translation: rather, for each occurrence of the Greek word, the context decides which translation - “age” or “eternity” - is chosen at the relevant point. This happens on the basis of the conviction that the difference in meaning for the perception of the Greek language is not a contradiction, but only a "nuance"; a one-sided commitment to a single German translation would not do justice to the richness of meaning of the word field in the original language. Since the additional meaning “eternity” for αἰών is clearly documented in classical Greek, they regard it as a “sham contrast” arising from our sense of language when the meanings “age” (finite) and “eternity” (infinite) are viewed as incompatible.

This view is also reflected in the most important specialist theological dictionaries, the “New Testament Dictionary” by Walter Bauer and Kurt Aland , the “New Testament Theological Dictionary” and the “New Testament Exegetical Dictionary”.

Theological relevance

These controversies are theologically relevant because different understandings of the term can result in different doctrines of faith (e.g. eons in Gnostics ). Anyone who considers a translation with “eternity” to be possible can, due to the consistency of classical interpreters in relevant passages, see the ecclesiastical doctrine of eternal life as biblically proven. However, this is not mandatory: firstly, in the relevant passages, he could consider the translation “age” to be the contextually more likely one; secondly, when interpreting, he can take into account his view that “limited period” and “unlimited period” in this context are a sham contrast be. Therefore there are theologians who in places translate αἰών as “eternity” at their own discretion, but reject the doctrine of an infinite agony of hell.

However, anyone who denies the option of translating and translates consistently in the sense of “age” no longer has any dogmatic leeway and cannot support the traditional teaching of “eternal life”.

In addition, those who consistently Germanize αἰών in the sense of a limited period of time (“aeon”) (and not also partially interpret them as “world” or “eternity” like Luther ) will more easily come to a periodization of salvation history, as happens in dispensationalism . However, this teaching is not very widespread in the large churches.

Eons plans

In dispensationalism eons be defined as the longest time periods, which are divided by dispensations (comparable to the word use in the geology with eon and eras). A new aeon begins with the complete dissolution of old orders (aeon is equated with the world, ancient Greek kosmos (κοσμóς) = "orderly", Eph. 2.2), such as with the flood or the beginning of the 1000-year empire ( Millenarianism ).

Dispensationalists see in the Bible:

  • a state “before the eons” (1. Cor. 2.7; 2. Tim. 1.9; Tit. 1.2) and
  • after the present aeon there are further eons to come (Eph. 2,7)

They see the following four eons as certain, but often five or more are also seen:

  • 1st aeon : the former world (2 Peter 2,5, 3,6); Conclusion : flood (Genesis 7: 8; 2 Peter 2.5; 3.6)
  • 2nd aeon : The current aeon (1. Tim. 6:17; 2. Tim. 4.10; Tit. 1,4), this world (1 Cor. 7.3; John 8.23; Eph. 2.2); Conclusion : Day of Wrath (Revelation 4–19; Mt. 24; 2 Thes. 1,7–10)
  • 3rd aeon : The future or coming eon (Eph. 1:21; Heb. 6.5; Lk. 18.30; Mk. 10.30; Mt. 12.32), the 1,000-year-old kingdom of Christ on earth ( Rev. 11.15; 20.1–6) Conclusion : Great white throne (Rev. 20.11–15), last day (Joh. 12.47–50), heaven and earth in the judgment of fire (2. Peter 3, 7–12)
  • 4th aeon : New heavens and new earth (2 Peter 3:13; Rev. 21,1; Isa. 65:17; 2 Cor. 12: 2), the end of the eons (Heb. 9:26; 1 Cor. 10.11), The completion of the deadlines (Eph. 1.10), The aeon of the eons (Eph. 3.21), The eon of the aeon (Heb. 1.8; Psalm 10.16); Conclusion : All people live (1 Cor. 15:28; Romans 11:36)

Web links

Individual evidence

  1. ↑ Langenscheidt's Pocket Dictionary Old Greek-German , Langenscheidt, Berlin and Munich 1988, ISBN 3-468-10031-0
  2. ^ Romans 1 ( Memento from June 21, 2009 in the Internet Archive )