لكلمة بلى معنيان: إنها تعني هذه الانفعالات البشرية كلها: الجوع والعطش والتعب وثقب المسامير والموت أو انفصال النفس عن الجسد وما شاكلها. وبهذا المعنى نقول بأنّ جسد الربّ قابلٌ للبلى، لأنّ المسيح ارتضى أن يتقبّلها كلها. ويعني البلى أيضاً انحلال الجسد بكامله إلى العناصر المركّب هو منها وزواله وهذا هو بالأحرى ما يدعوه الكثيرون فساداً. أما جسد الرب فلم تُصبه هذه المحنة، على ما يقوله النبيّ داود: “لأنك لا تترك نفسي في الجحيم ولا تدع قدّوسك يرى فساداً” (مز15: 10).
هرطقة يوليانوس وغايوس: -إنه إذاً لكفرٌ القول- على نحو يوليانوس وغايوس الغبيين – بأن جسد الربّ منزّه عن البلى بالمعنى الأول لهذه الكلمة وذلك قبل قيامته. لأنه لو كان منزّهاً عن البلى، فهو ليس مساوياً لنا، بل إنما ظُنَّ به كذلك، وإنه بالحقيقة لم يحدث له كما يقول الإنجيلي إنه حدث من جوعٍ وعطشٍ ومسامير وطعنة جنبيه والموت. وإذا كان هذا بالظنّ، فإنّ سرَّ تدبير خلاصِنا وهمٌ وخداع، وإنه صار إنساناً بالظنّ، لا بالحقيقة. وقد نلنا الخلاص بالظنّ لا بالحقيقة. ولكن حاشا أن يكون ذلك. والذين يتشدّقون بهذه الأقوال فليُحرموا من الخلاص!… أمّا نحن فقد حظينا بالخلاص الحقيقي وسنحظى به. أمّا إذا أُخذ البلى بمعناه الثاني، فنحن نعترف بأنّ جسد الرب منزّه عن البلى أو أنه غير قابلٍ البلى، كما تسلّمنا ذلك من الآباء اللابس الله. ومن ثمّ نقول إن بعد قيامة المخلّص من بين الأموات، قد أصبح جسدُ الربّ منزّهاً عن البلى حتى بمعناه الأول. وقد أعطى الرب لجسدنا -بواسطة جسده الخاص- القيامة ثم عدم البلى، لأنه صار لنا بدءَ القيامة وعدمَ البلى وعدم التألّم. ويقول الرسول الإلهي: “إنه لا بدَّ لهذا الفاسد من أن يلبس عدم الفساد” (1كور15: 53).
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