{"id":897,"date":"2009-03-06T00:36:54","date_gmt":"2009-03-06T00:36:54","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/faith-and-theology\/the-holy-church\/orthodox-church-the-church-of-the-incarnation-and-deification\/"},"modified":"2009-03-06T00:36:54","modified_gmt":"2009-03-06T00:36:54","slug":"orthodox-church-the-church-of-the-incarnation-and-deification","status":"publish","type":"post","link":"http:\/\/www.orthodoxonline.org\/theology\/da\/faith-and-theology\/the-holy-church\/orthodox-church-the-church-of-the-incarnation-and-deification\/","title":{"rendered":"Den ortodokse kirke er inkarnationens og guddommeligg\u00f8relsens kirke"},"content":{"rendered":"<p>Inkarnationen af Guds s\u00f8n er ikke en id\u00e9 eller en teori. Det er, som fader Serge (Bulgakov) siger: &quot;en begivenhed, der fandt sted en gang i historien, men den indeholder al evighedens kraft og kontinuitet,&quot; og han forts\u00e6tter. : &quot;Denne permanente inkarnation ... udg\u00f8r Kirken,&quot; og det betyder, at Han former den og guddommeligg\u00f8r den. Dette er fordi inkarnationen af Guds s\u00f8n har til form\u00e5l at h\u00e6ve menneskeheden til Gud (og det er det, vores kirke kalder: guddommeligg\u00f8relse Vi synger i den fjerde uge af den hellige 40. faste).<strong>Gud, Guds Ord, da han ville guddommeligg\u00f8re mennesket, blev inkarneret af dig, o rene, og blev set som et menneske<\/strong>&quot;(Loven om den magiske b\u00f8n, sjette odes).<\/p>\n<p>  <!--more-->  <\/p>\n<p>Denne store l\u00e6re, jeg mener sammenh\u00e6ngen mellem inkarnationen af Gud Ordet og guddommeligg\u00f8relsen af mennesket, har v\u00e6ret kendt i den ortodokse kirke siden de f\u00f8rste f\u00e6dres tid, som gentagne gange gentog, at: &quot;<strong>Gud blev menneske, s\u00e5 mennesket kunne blive Gud<\/strong>\u201d (Sankt Irenaeus, Biskop af Lyon og Sankt Athanasius den Store...), og det menneske blev skabt og befalet \u201dat blive en gud\u201d (Sankt Basil den Store). M\u00e5ske er det, der forklarer, hvorfor opstandelsen betragtes som &quot;festen for h\u00f8jtider og \u00e5rstiderne&quot;, at Guds enb\u00e5rne s\u00f8n gennemf\u00f8rte menneskets guddommeligg\u00f8relse i sin d\u00f8d og opstandelse. Dette skyldes, at vi (vi, der er d\u00f8de) gennem hans lidelse ) blev ikl\u00e6dt &quot;forkr\u00e6nkelighedens sk\u00f8nhed&quot;, og vi blev ved hans opstandelse overf\u00f8rt &quot;fra d\u00f8den til livet og fra Jorden til Himlen&quot; (fra p\u00e5skeb\u00f8nner).<\/p>\n<p>Grundlaget for denne l\u00e6re er bekr\u00e6ftelsen af den hellige skrift, at mennesket blev skabt i &quot;Guds billede og lignelse&quot;, og at det var kaldet til at leve med og i Gud (de treenige personer), til at f\u00e5 del i sin herlighed og v\u00e6re forenet med ham. <strong>At blive -<span style=\"text-decoration: underline;\">Ved guddommelig n\u00e5de<\/span>-Hvad Gud er af natur<\/strong>. Dette er, som vi n\u00e6vnte, m\u00e5let med inkarnationen. Herren Jesus antog vores natur for at g\u00f8re os &quot;deltagere i den guddommelige natur&quot; (2 Peter 1:4), og der er ingen tvivl om, at apostlens hensigt i det han sagde. her er, at han g\u00f8r os til deltagelse i de guddommelige kr\u00e6fter og ikke den guddommelige essens. Der er en grundl\u00e6ggende forskel mellem Guds &quot;utiln\u00e6rmelige&quot; essens og hans &quot;uskabte&quot; n\u00e5de. Den hellige Cyril af Alexandria siger: &quot;Natur og magt er en og samme ting.&quot; Kommunion med Gud er specifikt en forening med guddommelige kr\u00e6fter (dette blev st\u00e6rkt bevist i det fjortende \u00e5rhundrede af Saint Gregory Palamas, biskop af Thessalonika). Dette udelukker fra overvejelse alle former for &quot;solutionisme&quot;, som ortodoksien fuldst\u00e6ndig afviser. Det er ingen hemmelighed, at foreningen med Gud, hvor &quot;Skaberen og skabningen ikke smelter sammen til \u00e9n enhed&quot;, som biskop Callistos (Ware) siger, ikke er intuition eller slutning, men snarere en \u00e6gte forening. Gud forbliver Gud, og mennesket er et s\u00e6rskilt menneske \u2013 ikke adskilt \u2013 fra Gud.<\/p>\n<p>Fordi et enkelt menneske er sammensat af en sj\u00e6l og et legeme, vedr\u00f8rer guddommeligg\u00f8relse hele hans v\u00e6sen, dets krop og sj\u00e6l (se: Rom 12:1; 1 Kor 6:19). Der er ingen tvivl om, at guddommeligg\u00f8relsen af kroppen ikke er fuldendt f\u00f8r den sidste dag, men dens begyndelse kan opleves af mennesket, i dette liv, i dets synlige legeme (som vi ser i nogle af de store helgeners liv): i sin hengivenhed over for Gud og sin deltagelse i kirkens mysterier... siger Sankt Macarius: \u201dP\u00e5 opstandelsens dag vil Hellig\u00e5ndens herlighed komme indefra og pryde og d\u00e6kke de helliges kroppe, den herlighed, som de tidligere nydt som en skygge skjult i deres sj\u00e6le...&quot; Dette f\u00e5r os til at forst\u00e5 \u00e5rsagen, der driver de ortodokse til at \u00e6re de helliges relikvier eller deres rester. Dette er fordi de tror, at Hellig\u00e5ndens n\u00e5de, der bor i deres kroppe - mens de er i dette liv - forts\u00e6tter i deres rester. efter at de er faldet i s\u00f8vn, og derfor bruger Gud disse hellige relikvier til at udtrykke sin guddommelige kraft. Det, der g\u00f8r denne doktrin endnu smukkere, er, at den ortodokse kirke bekr\u00e6fter, at skabelsen, ikke kun den menneskelige krop, p\u00e5 den yderste dag vil blive frelst og forvandlet (Romerne 8:19-22; \u00c5benbaringen 21:1).<\/p>\n<p>Inkarnationen af Guds S\u00f8n gav mennesket det, han \u00f8nskede, at den f\u00f8rste Adam skulle have uden Gud. Adam l\u00e6ngtes efter guddommeligg\u00f8relse og troede, at han kunne n\u00e5 sit m\u00e5l - alene - s\u00e5 han faldt og &quot;tabte af stien.&quot; Der er ingen tvivl om, at Gud havde til hensigt, at mennesket skulle guddommeligg\u00f8res, for han \u00f8nskede ikke, at det skulle v\u00e6re en slave, men derimod en partner i hans guddommelige liv. Imidlertid kan &quot;guddommeligg\u00f8relse&quot; ikke opn\u00e5s af mennesker uden forening med den, der alene er kilden til &quot;enhver god gave og fuldkommen talent.&quot; Vi synger, i liturgitjenesten for &quot;Bebudelsen af Guds Moder&quot;, disse ord, der tydeligg\u00f8r, hvad vi siger i denne sammenh\u00e6ng: &quot;<strong>I dag afsl\u00f8res hemmeligheden, der eksisterede f\u00f8r tiderne, og Guds s\u00f8n bliver Menneskes\u00f8nnen, s\u00e5 han ved at p\u00e5tage sig den lavere (dvs. menneskelige natur) giver mig den bedre (dvs. guddommeligg\u00f8relse)<\/strong>.<strong> Adam var skuffet i fortiden og blev ikke en gud, som han \u00f8nskede, s\u00e5 Gud blev et menneske, s\u00e5 Adam kunne blive en gud<\/strong>&#8220;.<\/p>\n<p>Essensen af talen er, at l\u00e6ren om guddommeligg\u00f8relse er et af mesterv\u00e6rkerne i den ortodokse kirkes l\u00e6re, og den er fuldst\u00e6ndig forenelig med l\u00e6ren i Bibelen og kirkef\u00e6drene. Gud, som sendte sin s\u00f8n for at frelse os fra synd og befri os fra k\u00f8dets t\u00e6thed, \u00f8nsker, at vi frit skal dele med ham i hans n\u00e5de, hvis kraft og effektivitet vi oplever i omvendelse, som vi s\u00f8ger hver dag, og bevidst involvering. i kirkens liv og k\u00e6rlighed til Gud og de br\u00f8dre, som Kristus d\u00f8de for, en k\u00e6rlighed, der er ham, i hans sandhed.<\/p>\n<p align=\"left\">Fra min sogneblad 2000\/25<\/p>","protected":false},"excerpt":{"rendered":"<p>\u0644\u064a\u0633 \u062a\u062c\u0633\u0651\u062f \u0627\u0628\u0646 \u0627\u0644\u0644\u0647 \u0641\u0643\u0631\u0629 \u0627\u0648 \u0646\u0638\u0631\u064a\u0651\u0629\u060c \u0627\u0646\u0647\u060c \u0643\u0645\u0627 \u064a\u0642\u0648\u0644 \u0627\u0644\u0623\u0628 \u0633\u0631\u062c (\u0628\u0648\u0644\u063a\u0627\u0643\u0648\u0641): &#8220;\u062d\u062f\u062b \u0648\u0642\u0639 \u0645\u0631\u0651\u0629 \u0641\u064a \u0627\u0644\u062a\u0627\u0631\u064a\u062e\u060c \u0648\u0644\u0643\u0646\u0647 \u064a\u062d\u0648\u064a 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