{"id":1055,"date":"2009-06-06T17:35:07","date_gmt":"2009-06-06T17:35:07","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/faith-and-theology\/jesus-christ\/christology-of-john-of-damascus\/bid-or-swap\/"},"modified":"2009-06-06T17:35:07","modified_gmt":"2009-06-06T17:35:07","slug":"bid-or-swap","status":"publish","type":"post","link":"http:\/\/www.orthodoxonline.org\/theology\/da\/faith-and-theology\/the-son\/christology-of-john-of-damascus\/bid-or-swap\/","title":{"rendered":"S\u00e5dan udveksles bud eller byttehandel"},"content":{"rendered":"<p><strong><span style=\"text-decoration: underline;\">F\u00e6lles og specielle navneord:<\/span><\/strong> Vi har allerede sagt mange gange, at essens ikke er en hypostase, og den essens refererer til den almindelige og generelle type i hypostaser af samme kvalitet, for eksempel: Gud, menneske. Hypostasen betegner personen. Ligesom Faderen, S\u00f8nnen, Hellig\u00e5nden, Peter, Paulus. Derfor ved jeg, at ordet teologi og menneskelighed er specifikt for essenser og naturer. Med hensyn til ordet Gud og menneske - mens vi bruger det til at henvise til naturen, som om vi sagde: Gud er en uforst\u00e5elig essens, og at Gud er \u00e9n - bruger vi det ogs\u00e5 til at henvise til hypostaserne, som i kapitlet om at specificere det almene. navn. Det st\u00e5r i bogen: &quot;Derfor har Gud din Gud salvet dig&quot; (Salme 44:8). -Dette er en indikation af Faderen og S\u00f8nnen Bogen siger ogs\u00e5: &quot;Og der var en mand i landet Uz&quot; (Job 1:1). Dette indikerer Job alene.<\/p>\n<p>  <!--more-->  <\/p>\n<p><span style=\"text-decoration: underline;\"><strong>Brug det, n\u00e5r man taler om Kristus:<\/strong><\/span> Derfor, da vi i vor Herre Jesus Kristus kender to naturer og en hypostase, der er sammensat af dem begge, n\u00e5r vi ser p\u00e5 de to naturer, siger vi guddommelighed og menneskelighed, og n\u00e5r vi ser p\u00e5 hypostasen, der er sammensat af de to naturer, kalder vi ham Kristus - som er af dem begge - og vi kalder ham Gud og menneske sammen, og Gud inkarneret. Nogle gange er vi tilfredse med at navngive alle ved nogles navn, s\u00e5 vi kalder ham kun Gud, Guds s\u00f8n, kun et menneske, og Menneskes\u00f8nnen, nogle gange tager hans navn kun fra sin h\u00f8jeste del, og nogle gange fra hans kun den nederste del. Da det og det er i lighed, er de \u00e9n, den f\u00f8rste, der altid eksisterer fra Faderen uden \u00e5rsag, og den anden bliver af k\u00e6rlighed til menneskeheden.<\/p>\n<p><strong><span style=\"text-decoration: underline;\">Der er ikke plads til udveksling med hensyn til de to naturer, men snarere med hensyn til hypostasen:<\/span><\/strong> S\u00e5 n\u00e5r vi taler om guddommelighed, mener vi ikke menneskehedens egenskaber selv, og vi taler ikke om en lidelse eller skabt guddommelighed. N\u00e5r vi taler om kroppen eller menneskeheden, mener vi ikke guddommelighedens egenskaber, og vi siger heller ikke, at kroppen eller menneskeheden ikke er skabt. Men hvis vi taler om hypostasen - hvis vi mener det med begge naturer sammen eller med en af dem - s\u00e5 till\u00e6gger vi den begge naturers egenskaber, fordi Kristus, som er begge sammen, siges at v\u00e6re Gud og menneske, skabt. og uskabte, og lidelse og ikke-lidelse. Og n\u00e5r han kaldes Guds s\u00f8n og Guds - ved at n\u00e6vne alle ved nogles navn - p\u00e5tager han sig karakteristikaene af den natur, der eksisterer hos ham, det vil sige kroppens natur, s\u00e5 han kaldes den Herlighedens Herre, korsf\u00e6stet \u2013 ikke for s\u00e5 vidt som Han er Gud, men for s\u00e5 vidt som Han selv er menneske. N\u00e5r han kaldes et menneske og Menneskes\u00f8nnen, p\u00e5tager han sig den guddommelige naturs egenskaber og herlighed: et barn f\u00f8r tiderne, et menneske uden begyndelse - ikke i den forstand, at det er et barn og et menneske. , men i den forstand, at han er en Gud f\u00f8r tiderne, og han blev et menneske ved tidernes ende. Udvekslingsmetoden er denne: hver natur udveksler sine egenskaber med den anden p\u00e5 grund af hypostasens enhed af identitet og hver naturs indflydelse p\u00e5 den anden. Derfor kan vi sige om Kristus: &quot;Dette er vores Gud... Han viste sig p\u00e5 jorden og viste sig blandt mennesker&quot; (Baruk 3:38). Dette menneske er ikke skabt, s\u00e5 det lider ikke eller er indesp\u00e6rret.<\/p>","protected":false},"excerpt":{"rendered":"<p>\u0627\u0644\u0623\u0633\u0645\u0627\u0621 \u0627\u0644\u0639\u0627\u0645\u0629 \u0648\u0627\u0644\u062e\u0627\u0635\u0629: \u0644\u0642\u062f \u0633\u0628\u0642 \u0648\u0642\u0644\u0646\u0627 \u0645\u0631\u0651\u0627\u062a \u0639\u062f\u064a\u062f\u0629 \u0625\u0646 \u0627\u0644\u062c\u0648\u0647\u0631 \u063a\u064a\u0631 \u0627\u0644\u0623\u0642\u0646\u0648\u0645\u060c \u0648\u0625\u0646 \u0627\u0644\u062c\u0648\u0647\u0631 \u064a\u0634\u064a\u0631 \u0625\u0644\u0649 \u0627\u0644\u0646\u0648\u0639 \u0627\u0644\u0645\u0634\u062a\u0631\u0643 \u0648\u0627\u0644\u0639\u0627\u0645 \u0641\u064a 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