{"id":1094,"date":"2009-06-10T00:59:25","date_gmt":"2009-06-10T00:59:25","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/faith-and-theology\/jesus-christ\/christology-of-john-of-damascus\/talk-about-the-christ\/"},"modified":"2009-06-10T00:59:25","modified_gmt":"2009-06-10T00:59:25","slug":"talk-about-the-christ","status":"publish","type":"post","link":"http:\/\/www.orthodoxonline.org\/theology\/da\/faith-and-theology\/the-son\/christology-of-john-of-damascus\/talk-about-the-christ\/","title":{"rendered":"Kategorier i Kristus"},"content":{"rendered":"

Der er fire grundl\u00e6ggende typer af ordsprog om Kristus:<\/span><\/strong> Kategorierne om Kristus er opdelt i fire oprindelige kategorier, i forhold til f\u00f8r hans inkarnation, under hans inkarnation, efter hans inkarnation og efter hans opstandelse.<\/p>\n

De ting, der blev sagt om ham, f\u00f8r han blev menneske, er opdelt i seks tilf\u00e6lde:<\/span><\/p>\n

<\/p>\n

    \n
  1. A) Blandt dem er dem, der indikerer forbindelsen mellem hans natur og dens lighed med Faderen, s\u00e5som hans ordsprog: "Jeg og Faderen er \u00e9t" (Joh 10:30), og "Den, der har set mig, har set Fader" (Johannes 14:9), og "Han, der er i Guds skikkelse." (Filipperne 2:6) og lignende.<\/li>\n
  2. b) Og andre indikerer fuldkommenheden af hans hypostase, s\u00e5som dit ordsprog: "Guds s\u00f8n" og "billedet af hans v\u00e6sen" (Hebr\u00e6erne 1:3), og "En budbringer med stort r\u00e5d, en vidunderlig r\u00e5dgiver" ( Esajas 9:5) og s\u00e5 videre.<\/li>\n
  3. c) Og andre indikerer p\u00e5virkningen af hypostaserne p\u00e5 hinanden, s\u00e5som hans ordsprog: "Jeg er i Faderen og Faderen i mig" (Joh 14:10), og en ul\u00f8selig forbindelse, s\u00e5som ordet, magt, visdom og pragt. Ordet er i sindet, jeg mener det er en v\u00e6sentlig kvalitet i det. Og ogs\u00e5 visdom. Styrken er i det st\u00e6rke. Pragt er i lyset.<\/li>\n
  4. d) Og andre indikerer, at S\u00f8nnen er fra Faderen, s\u00e5som hans ordsprog: "Faderen er st\u00f8rre end jeg" (Joh 14:28), for S\u00f8nnens eksistens og alt, hvad han har, er fra Faderen. Men hans eksistens er fra Faderen ved f\u00f8dslen, ikke af skabelsen, som i hans ordsprog: "Jeg kom fra Faderen" (Joh 16:27) og "Jeg lever p\u00e5 grund af Faderen" (Joh 6:57). Og alt, hvad der tilh\u00f8rer S\u00f8nnen, er ikke hans ved gave eller bel\u00e6ring, men af hans sag, som han siger: "S\u00f8nnen kan ikke g\u00f8re noget af sig selv, undtagen hvad han ser Faderen g\u00f8re" (Joh 5,19). Hvis Faderen ikke havde eksisteret, ville S\u00f8nnen ikke have eksisteret. For S\u00f8nnen er fra Faderen, i Faderen og hos Faderen. Men han er ikke efter Faderen. Ligeledes er det, han g\u00f8r, fra ham og med ham, fordi viljen, handlingen og kraften er den samme - og ikke ens - men de er snarere de samme for Faderen, S\u00f8nnen og Hellig\u00e5nden.<\/li>\n
  5. e) Og andre angiver, hvordan den faderlige forn\u00f8jelse opn\u00e5s ved S\u00f8nnens handling, ikke at han er et lem eller en tjener, men snarere at han er hans ord, hans visdom og hans v\u00e6sentlige og hypostatiske kraft, af den grund, at bev\u00e6gelsen ses som \u00e9t i Faderen og S\u00f8nnen. For eksempel: "Alt blev til ved ham" (Joh 1:3), "Han sendte sit ord og helbredte dem" (Salme 106:20), og ogs\u00e5 "for at de skulle tro, at du har sendt mig" (Joh 11: 42).<\/li>\n
  6. f) Og andre er profetiske. Nogle af disse er tilsyneladende futuristiske. For eksempel: "Vor Gud kommer" (Salme 49:2). Og hvad Zakarias siger: "Se, dit rige kommer til dig..." (Zakarias 9:9), og hvad Mika siger: "Se, Herren vil g\u00e5 ud af sit sted og komme ned og tr\u00e6de p\u00e5 h\u00f8jene af jorden\u201d (Mika 1:3). Nogle af dem er ogs\u00e5 fremtidige, men i datid, for eksempel: "Se vor Gud." Han viste sig p\u00e5 jorden og spredte sig blandt mennesker\u201d (Baruk 3:31-34). Og ogs\u00e5: "Herren beskyttede mig p\u00e5 sin f\u00f8rste vej, f\u00f8r det han havde gjort fra begyndelsen" (Ordsprogene 8:22). Og ogs\u00e5: "Derfor har Gud, din Gud, salvet dig med gl\u00e6dens olie, bedre end dine partnere" (Salme 44:8), og kursiv.<\/li>\n<\/ol>\n

    Derfor siges det, der siges om Kristus f\u00f8r foreningen, ogs\u00e5 om ham efter foreningen. Hvad der siges om det efter foreningen, s\u00e5 skal det aldrig siges om det f\u00f8r foreningen, o Gud, hvis det er gennem profeti, som det tidligere blev sagt.<\/p>\n

    Udsagn om Kristus i forening er opdelt i tre tilf\u00e6lde:<\/span><\/p>\n

    Hvis vi taler om Kristus med udgangspunkt i hans h\u00f8jeste del, taler vi om guddommeligg\u00f8relsen af hans legeme og hans "tale" (Kristi legeme talte = forenes med Ordet), hans oph\u00f8jede overlegenhed og lignende, der forklarer den rigdom, som krop erhvervet som et resultat af dets forening og sammensmeltning med Ordet, den H\u00f8jeste Gud. N\u00e5r vi f\u00e5r talen om Kristus til at rejse sig fra hans nederste del, taler vi om inkarnationen af Gud Ordet, hans menneskeligg\u00f8relse, hans t\u00f8mning af sig selv, hans fattigdom og hans ydmyghed. Disse og andre som dem taler om menneskeheden i sindet af Gud Ordet. Men hvis vi taler om Kristus ud fra begge dele sammen, s\u00e5 fort\u00e6ller vi om forening, f\u00e6llesskab, salvelse, sammenh\u00e6ngen mellem de to naturer, sammenh\u00e6ngen mellem de to former og lignende. Det er derfor for denne tredje sag, der tales om de to foreg\u00e5ende sager. Gennem forening afsl\u00f8res den harmoni og indflydelse, som hver af dem besad. P\u00e5 grund af kroppens forening til en hypostase, siges det, at Han blev guddommeliggjort, at han blev Gud, og at han blev \u00e9n Gud med Ordet. S\u00e5 siges det, at Gud, Ordet, blev inkarneret, blev et menneske. blev en skabelse, og blev "til sidst kaldet" (se Esajas 53:3), og det er ikke det, at han blev en forvandling af to naturer til \u00e9n sammensat natur - det er ikke muligt for to naturlige mods\u00e6tninger at blive sammen til \u00e9n natur - det er snarere fra to naturer. De er forenet i \u00e9n hypostase og har indflydelse p\u00e5 hinanden uden sammenblanding eller forvirring. Indflydelsen var ikke af kroppen, men af guddommeligheden, fordi kroppen ikke har nogen magt til at tr\u00e6nge ind i det guddommelige, men derimod tr\u00e6ngte den guddommelige natur alene ind i kroppen og gav kroppen dens mirakul\u00f8se og klare indflydelse. Det er det, vi kalder fagforening.<\/p>\n

    Udskiftning af adjektiver:<\/strong> Vid, at i det f\u00f8rste og andet tilf\u00e6lde af forening opst\u00e5r en omvendt scene: n\u00e5r vi taler om kroppen, siger vi guddommeligg\u00f8relse, guddommeligg\u00f8relse, transcendens og salvelse, fordi at se p\u00e5 kroppen vedr\u00f8rende disse emner stammer fra teologi. N\u00e5r talen vender sig til ordet, siger vi om dets tomhed, inkarnation, menneskeligg\u00f8relse, ydmygelse og lignende. Det, vi sagde i talen, med udgangspunkt i k\u00f8det og reflekterede over Gud Ordet, var fordi han selv var villig til at b\u00e6re det.<\/p>\n

    Der er tre typer ordsprog om Kristus efter foreningen:<\/span><\/p>\n

    den f\u00f8rste<\/strong> Han tydeligg\u00f8r sin guddommelige natur, for eksempel: "Jeg er i Faderen, og Faderen er i mig" (Joh 14:10), og "Jeg og Faderen er \u00e9t" (Joh 10:30), og alt, hvad der bliver sagt. om ham, f\u00f8r han blev menneske, siges ogs\u00e5 efter han blev menneske, bortset fra at han endnu ikke havde Han tog kroppen og dens naturlige symptomer.<\/p>\n

    den anden<\/strong> Han forklarer sin menneskelige natur, for eksempel: "Hvorfor s\u00f8ger du at dr\u00e6be mig, da jeg er en mand, som har talt sandheden til dig" (Joh 8:40) og "S\u00e5ledes skal Menneskes\u00f8nnen oph\u00f8jes" ( Johannes 3:14) og lignende.<\/p>\n

      \n
    • De ordsprog, der er skrevet om Frelseren Kristus, som i ord eller gerning indikerer, at han er et menneske, er af seks typer: - Blandt dem er, hvad der skete eller blev sagt naturligt og som et m\u00e5l for vores frelse. For eksempel: -Hans f\u00f8dsel fra en jomfru, hans v\u00e6kst, hans h\u00f8je alder, hans angst, hans t\u00f8rst, hans tr\u00e6thed, hans gr\u00e5d og hans s\u00f8vn. Og at han blev s\u00e5ret med s\u00f8m og d\u00f8de osv. De er alle naturlige og uskyldige lidelser, og de er alle sammen en blanding af det guddommelige og det menneskelige, selvom de - det erkendes - i virkeligheden vedr\u00f8rer kroppen, og at de det guddommelige i dem led slet ikke, men han gennemf\u00f8rte vores frelse gennem disse lidelser.<\/li>\n
    • Blandt ordsprogene er dem, der siges at foregive at g\u00f8re noget. For eksempel: Hans sp\u00f8rgsm\u00e5l: "Hvor satte du Lazarus" (Joh 11:34). Hans tilgang til figentr\u00e6et og hans tilbagetog fra det (Matt 21:19). Og hans b\u00f8nner. Og han "lod som om han gik til et fjernere sted" (Luk 24:28). Disse og lignende handlinger havde Kristus ikke brug for, hverken som Gud eller som menneske. Men han brugte det som en undskyldning - som folk g\u00f8r - for at opn\u00e5 det n\u00f8dvendige og brugbare. For eksempel: Han bad for at vise med sit sp\u00f8rgsm\u00e5l, at han ikke var fjendtlig over for Gud, og at han \u00e6rede Faderen som sin sag. Han spurgte \u2013 ikke fordi han var uvidende \u2013 men for at vise, at han faktisk var et menneske p\u00e5 trods af at han var en gud. Han trak sig tilbage fra figentr\u00e6et for at l\u00e6re os ikke at turde og overgive os til os selv.<\/li>\n
    • Nogle af ordsprogene er en anmodning om hj\u00e6lp og redning. For eksempel: "Min Gud, min Gud, hvorfor har du forladt mig" (Matt 27:46), "Han gjorde ham til synd for os, som ikke kendte synd" (2 Kor 5:21), "Han blev en forbandelse for os" (Galaterne 3:13), og "S\u00f8nnen underordner sig ham, som har lagt alt under ham" (1 Kor 15:28). Faktum er, at Faderen aldrig forlod sin s\u00f8n, hverken i det omfang, han er Gud, eller i det omfang, han er menneske. S\u00f8nnen var aldrig en synd eller en forbandelse, og han beh\u00f8vede heller ikke at underkaste sig Faderen. Da han er Gud, er han lig med Faderen og er hverken fjendtlig over for ham eller underlagt ham. Som menneske var han aldrig s\u00e5 modstandsdygtig over for sin far, at han blev tvunget til at underkaste sig ham. Han sagde kun dette, fordi han identificerede vores person og gjorde sig selv p\u00e5 vores niveau, fordi vi var underlagt synd og forbandelse. S\u00e5 vi blev efterladt.<\/li>\n
    • Blandt kategorierne er, hvad der kommer af skelnen i tanken. Hvis du i dit sind skelner, hvad det er - alts\u00e5 kroppen - som ikke er adskilt i virkeligheden fra Ordet, s\u00e5 kan du tale om en slave og en uvidende - fordi kroppen i sin natur er en slave og en uvidende. Hvis han ikke havde forenet sig med Gud Ordet, ville han have v\u00e6ret en slave og en uvidende person. Men eftersom han var hypostatisk forenet med Gud Ordet, var han aldrig en slave eller en uvidende person. Derfor kaldte han Faderen sin Gud.<\/li>\n
    • Blandt ordsprogene er, at hans \u00e5benbaring af sig selv for os styrker vores tro p\u00e5 ham. For eksempel: "Nu, Fader, herligg\u00f8r mig med dig med den herlighed, som jeg havde, f\u00f8r verden eksisterede" (Joh 17,5), for han var selv herliggjort og er det stadig. Men hans herlighed var ikke synlig for os, og tvang os til at tro det. Dette er endnu et eksempel p\u00e5 apostlens ordsprog: "Jesus Kristus, vor Herre, som besluttede at v\u00e6re Guds s\u00f8n efter hellighedens \u00c5nd ved opstandelse fra de d\u00f8de" (Rom 1:4). Han viste sig gennem sine mirakler, sin opstandelse og udgydelsen af sin Hellig\u00e5nd, og verden blev tvunget til at tro, at han er Guds s\u00f8n. Til sidst siger evangelisten: "Og han voksede i visdom og n\u00e5de" (Luk 2:52).<\/li>\n
    • Blandt ordsprogene er dem, der vedr\u00f8rer hans person som j\u00f8de. Han identificerede sig med j\u00f8derne, da han sagde til den samaritanske kvinde: "Du tilbeder det, du ikke kender, og vi tilbeder det, vi kender, for frelsen er fra j\u00f8derne" (Joh 4:22).<\/li>\n<\/ul>\n

      den tredje<\/strong> Han er den, der afsl\u00f8rer hypostasens enhed og bekr\u00e6fter foreningen af de to naturer. For eksempel: "Jeg lever p\u00e5 grund af Faderen, s\u00e5 den, der spiser mig, skal ogs\u00e5 leve for mig" (Joh 6:57), og "Jeg g\u00e5r til Faderen, og I skal ikke se mig mere" (Joh 16) :10). "Hvis de havde vidst det, ville de ikke have korsf\u00e6stet herlighedens Herre" (1 Kor 2:8). "Ingen er steget op til himlen undtagen den, der kom ned fra himlen, Menneskes\u00f8nnen, som er i himlen" (Joh 3:13). Og hvad er der galt med det?<\/p>\n

      Udsagn om Kristus efter hans opstandelse:<\/span><\/p>\n

      Nogle af dem passer til hans guddommelighed. For eksempel: "D\u00f8b dem i Faderens og S\u00f8nnens og Hellig\u00e5ndens navn" (Matt 28:19), hvilket indikerer, at S\u00f8nnen er Gud. For eksempel: "Se, jeg er med jer alle dage indtil verdens ende" (Matt 28:20). Og hvad er der galt med det? For han er med os som Gud. Blandt disse ordsprog er dem, der er passende som menneske. For eksempel: "Tag fat om hans f\u00f8dder" (Matt 28:9). "Der skal de se mig" (Matt 28:10). Og hvad er der galt med det?<\/p>\n

      De ord om Kristus efter hans opstandelse, der passer til hans menneskelighed, er af forskellige typer. Nogle af dem skete i virkeligheden, men ikke i overensstemmelse med naturen af (herliggjorte legemer), men snarere efter vores frelsesplan for at bekr\u00e6fte troen p\u00e5, at det legeme, der selv havde lidt, var rejst, s\u00e5som virkningerne af s\u00e5r og Kristi spiser og drikker efter hans opstandelse. Nogle af dem opstod i virkeligheden og i kraft af glorificeret natur, s\u00e5som at flytte fra et sted til et andet uden stress og g\u00e5 ind i lukkede d\u00f8re; Nogle af dem lod som om de gjorde noget, som der st\u00e5r i verset: "Han lod som om han gik til et fjernere sted" (Luk 24:28). Nogle af dem skyldtes hans natur, for eksempel: "Jeg stiger op til min Fader og din Fader og til min Gud og din Gud" (Joh 20:17), og "lader herlighedens Konge komme ind" (Salme 23: 7), og "han sidder ved Majest\u00e6tens h\u00f8jre h\u00e5nd i det h\u00f8je" (Hebr\u00e6erne 1:3). Nogle af dem - som om de sluttede sig til vores klasse - var adskilt fra os p\u00e5 et h\u00f8jere niveau af t\u00e6nkning, som i: "Min Gud, min Gud!"<\/p>\n

      Derfor m\u00e5 vi tilskrive Kristi h\u00f8je handlinger til hans guddommelige natur, fri for smerte og krop, og tilskrive hans ydmyge handlinger til hans menneskelige natur. Hvad ang\u00e5r hans f\u00e6lles handlinger, g\u00e5r de tilbage til sammens\u00e6tningen, det vil sige til den ene Kristus, som er Gud og menneske, vel vidende at de begge tilskrives vor ene Herre Jesus Kristus selv. Hvis vi ved, hvad der er specifikt for hver natur af dem og ser, at begge handlinger stammer fra den samme person, vil vores tro v\u00e6re retskaffen, og vi vil ikke fare vild. Fra alt dette kender vi sandheden om forskellen mellem de to forenede naturer, for ikke, som Cyril, der udm\u00e6rkede sig i teologi, siger, at vi g\u00f8r guddommelighed og menneskelighed til \u00e9n ting p\u00e5 niveauet med naturlige egenskaber. Ja, S\u00f8nnen, Kristus og Herren er \u00e9t, og da han er fra \u00e9n, er hans person ogs\u00e5 \u00e9n, og hans hypostatiske enhed er ikke splittet p\u00e5 nogen m\u00e5de p\u00e5 grund af viden om deres naturlige forskel.<\/p>","protected":false},"excerpt":{"rendered":"

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