{"id":2569,"date":"2010-09-18T22:14:13","date_gmt":"2010-09-18T22:14:13","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/orthodox-library\/faith-and-doctrine\/the-incarnation\/part-ii-chapter-v\/"},"modified":"2010-09-18T22:14:13","modified_gmt":"2010-09-18T22:14:13","slug":"part-ii-chapter-v","status":"publish","type":"post","link":"http:\/\/www.orthodoxonline.org\/theology\/da\/orthodox-library\/faith-and-doctrine\/the-incarnation\/part-ii-chapter-v\/","title":{"rendered":"2:5 - Kirkeundervisning om de to testamenter"},"content":{"rendered":"

Eksistensen af to fuldkomne naturer i Herren er grundlaget for eksistensen af to viljer, to handlinger, to viden og to guddommelige og menneskelige visdom. (1)<\/a>.<\/p>\n

Handling og vilje er blandt de vigtigste kendetegn ved den rationelle natur. Naturen er snarere kilden til handling og vilje, ikke personen. Det mener f\u00e6drene, som det vil blive n\u00e6vnt andetsteds. Bekenderen Maximus insisterede kraftigt p\u00e5, at f\u00e6drene sagde det.<\/p>\n

Ellers ville den hellige treenighed have tre handlinger og tre viljer<\/strong> (2)<\/a>.<\/p>\n

<\/p>\n

Da den villige agent i begge naturer er den eneste s\u00f8n, kan to modstridende viljer eller handlinger ikke opst\u00e5 fra ham.<\/p>\n

Den menneskelige natur (herunder vilje) er guddommeliggjort i ham. Derfor stemmer den guddommelige menneskelige vilje med en fri og spontan handling.<\/p>\n

Der er overhovedet ingen mods\u00e6tning mellem de to handlinger og de to viljer. Ingen af parrene er delt.<\/p>\n

De to naturer handler ikke hver for sig, men hver is\u00e6r g\u00f8r hver sin ting i harmoni med den anden i fuldst\u00e6ndig f\u00e6llesskab.<\/p>\n

Guddommeligheden forbliver og opholder sig med fylde i menneskeheden, fylder den med dens overflod af udstr\u00e5ling og bliver til dens salvelse.<\/p>\n

Han helligede det, oplyste det, guddommeliggjorde det, forherligede det, gav det liv og gav det evnen til at genoplive, udf\u00f8re mirakler og oprejse de d\u00f8de, eftersom det er Herrens legeme.<\/p>\n

Det guddommelige lys viste sig str\u00e5lende i menneskeheden p\u00e5 dagen for Forvandlingen p\u00e5 Tabor-bjerget.<\/p>\n

Den menneskelige vilje og handling blev guddommeliggjort i ham, s\u00e5 alle hans handlinger blev redskaber til vores frelse.<\/p>\n

S\u00e5 vi blev begravet med ham til d\u00f8den og opstod til live med ham. S\u00e5 hans guddommelighed rejste hans krop fra graven og guddommelighed tr\u00e6ngte ind i menneskeheden, men der er ingen vending i det. Guddommelighed er ikke modtagelig for nogen symptom p\u00e5 menneskeheden.<\/p>\n

Teologen Gregory sagde: "Sidstn\u00e6vnte guddommeliggjorde den f\u00f8rste", hvilket betyder, at Gud guddommeliggjorde legemet... "Han salvede med guddommelighed, hvad han tog og blev \u00e9t med ham, som salvede ham..." (Prediken 45:9 og 13).<\/p>\n

P\u00e5 grund af den hypostatiske enhed er den s\u00f8gende og den udf\u00f8rende \u00e9t. S\u00e5 vi ser Herren Jesus gr\u00e6de over Lazarus, mens hans guddommelighed udf\u00f8rer miraklet med opstandelsen fra graven. S\u00e5 hver natur udf\u00f8rte, hvad der h\u00f8rte til den. Jesus handler i overensstemmelse med sin natur.<\/p>\n

Herrens vilje var ikke plaget af korruption som vores.<\/p>\n

Derfor kendte Herren ikke til t\u00f8ven, balancering og andre former for svaghed, der opstod i vores vilje p\u00e5 grund af vores f\u00f8dsel fra den faldne Adam.<\/p>\n

Hans vilje er uhindret rettet mod det gode og adlyder den guddommelige vilje frit, som vi ser i hans frivillige kamp og lidelse i Getsemane. (3)<\/a>.<\/p>\n

Relateret til dette er sp\u00f8rgsm\u00e5let om Jesu uvidenhed.<\/p>\n<\/p>\n

\n

(1)<\/a> {P\u00e5 grund af den lille st\u00f8rrelse af dette kapitel p\u00e5 den ene side og dets betydning p\u00e5 den anden side, h\u00e5ber vi, at du gennemg\u00e5r f\u00f8lgende sider: Kategorier i Kristus<\/a> ogOm de to naturers karakteristika<\/a> ogP\u00e5 vej i Kristus<\/a> ogI uvidenhed og slaveri<\/a> ogTilbage til snakken om de to viljer, de to evner, de to sind, viden og de to visdom<\/a>...Alle er af Sankt Johannes af Damaskus, citeret fra hans bog "De hundrede artikler om den ortodokse tro"... Det er at foretr\u00e6kke at l\u00e6se hvert afsnit."Sankt Johannes af Damaskus kristologi<\/a>"Tattet fra den f\u00f8rn\u00e6vnte bog...<\/p>\n

Vi vil gerne tilf\u00f8je her en tekst fra "P\u00e5 vej i Kristus<\/a>"For Sankt Johannes af Damaskus: "Hvis legemet virkelig var forenet med Gud Ordet fra begyndelsen af dets eksistens, og endda begyndte i det og opn\u00e5ede enheden af sin hypostatiske identitet i det, hvordan kunne det s\u00e5 ikke have besiddet alt visdom og n\u00e5de? Sagen er ikke, at dette legeme deltog i n\u00e5den eller modtog en velsignelse fra Ordet, men snarere - p\u00e5 grund af foreningen i en hypostase - blev menneskeheden og det guddommelige \u00e9n Kristus. Derfor er han selv, som b\u00e5de var Gud og menneske, Hans krop var en kilde til n\u00e5de og visdom og fl\u00f8d over med godhed til verden<\/span>"...}... (netv\u00e6rk).<\/p>\n

(2)<\/a> Maximus Bekenderen, Minn. 90:152 og 91:200, 333-341, 289, 292.<\/p>\n

(3)<\/a> Maximus Bekenderen (min. 90:152 og 91:12, 21, 30, 48, 49, 73, 85, 100-101, 153, 192, 200, 289, 292, 301, 308, 4, 53, 53 1060). Damaskus (3:14-15, 17, 19 og 4:18) og Loski (142-143).<\/p>","protected":false},"excerpt":{"rendered":"

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