በዲ/ን ሽመልስ መርጊያ
08/12/2004
አንባቢው እዚህ ላይ እንዲያስተዋልልኝ የምፈልገው ነገር ቢኖር በሐዲስ ኪዳን ክብር
ይግባውና ጌታችን መድኀኒታችን ኢየሱስ ክርስቶስ አንዴ በመስቀሉ በፈጸመው የድኅነት ሥራ እኛ በጥምቀት ስንተባበርና የተሰጠንን የልጅነት ጸጋችንን ጠብቀን ስንገኝ የምንድን መሆናችንን ነው፡፡ ድኅነቱ አሁን ተሰጥቶናል፡፡ የመዳንና ያለመዳን ምርጫው የተያዘው በእኛው እጅ ነው፡፡ ስለዚህም አንዴ በተቋጨና በተደመደመ ጉዳይ ዙሪያ ነው የምንነጋገረው፡፡ በመሆኑም ይህን ጽሑፍ ሳቀርብም ለእውቀት ያህል ብቻ እንደሆነ አንባቢው እንዲረዳኝ በትሕትና እጠይቃለሁ፡፡
ነቢዩ ዳዊት ኃጢአት ከእናት ማኅፀን እንደሚጀመር ሲጽፍልን
“ኃጥአን ከማኅፀን ጀምረው ተለዩ፤ ከሆድም ጀምረው ሳቱ፤ ሐሰትንም ተናገሩ፡፡”ሲለን(መዝ.57፡3-4) ኢዮብ ደግሞ ሕፃናት ገና
ከማኅፀን ሳሉ ጽድቅን እንደሚጀምሩ ሲናገር “ደሃውን ከልመና ከልክዬ፣ የመበለቲቱን ዓይን አጨልሜ እንደሆነ፤ እንጀራዬን ለብቻዬ
በልቼ እንደ ሆነ፣ ደሃ አደጉም ደግሞ ከእርሱ ሳይበላ ቀርቶ እንደ ሆነ፤ እርሱን ግን ከታናሽነቱ ጀምሬ እንደ አባቱ ከእኔ ጋር
አሳድጌው ነበር፡፡ እርሱዋንም ከእናቴ መኅፀን ጀምሮ መራኋት”አለን፡፡(ኢዮ.31፡16-18)
ይህን ይዘን እግዚአብሔር “ያዕቆብን ወደድሁ ኤሳውን ግን ጠላው”(ሮሜ፡9፡13) ወዳለበት ትርጉም እንምጣ፡፡ ከዚህ ተነሥተን እግዚአብሔር እንዲህ ያለበት ምክንያት ምርጫቸውን ተመልክቶ እንደሆነ እንረዳለን፡፡ ዳዊት ስለ ውርስ ኃጢአት እየተናገረ ነው የምንል ከሆነ ኢዮብስ ስለምን እየተናገረ ነው ልንል እንችላለን? ስለዚህ ኃጢአት የምርጫ ጉዳይ እንጂ ከእኛ ተቆራኝቶን የሚወለድ እንዳልሆነ እነዚህ ጥቅሶች ያሳዩናል፡፡ ከኃጢአት ጋር ተቆራኝተን የተወለድን ቢሆን ኖር እንዴት ኢዮብ ጽድቅን መፈጸም ይቻለው ነበር? ቅዱስ ጳውሎስም ኃጢአትን ያልፈጸሙ እንደነበሩ ሲገልጥልን"በአዳም መተላለፍ ምሳሌ ኃጢአት ባልሠሩት ላይ እንኳ ሞት ነገሠ" አለን፡፡(ሮሜ. 5፡14)ያም ማለት ሔዋንን "በፀነሽ ጊዜ ጭንቅሽን አበዛለሁ በጭንቅ ትወልጃለሽ" የሚለውንና"ምድር ከአንተ የተነሣ የተረገመች ትሁን፤ በሕይወትህ ዘመን ሁሉ በድካም ከእርሱዋ እንጀራን ትበላለህ፡፡ ወደ ወጣህባት መሬት እስክትመለስ በፊትህ ወዝ እንጀራን ትበላለህ፤ አፈር ነህና ወደ አፈርም ትመለሳለህ፡፡"የሚሉት የፍርድ ቃላት ናቸው፡፡(ዘፍ.3፡16-19)
እነዚህን ጌታችን በአዳም በኩል ያሉትን አንዳንዶችን ራሱ በመፈጸም ሌሎችን ደግሞ በቃሉ በመሻር ልክ በቃና ሰርግ ላይ ውኃውን ወደ ወይንነት እንደቀየረው የይዘት ለውጥ ሳያደርግባቸው ጣዕማቸውን ወይም ርግማን መሆናቸውን አስቀርቶአቸዋል፡፡ በመሆኑም ፍርድ ሳይሆኑ ተፈጥሮአዊ የሆኑ በራሳቸው ምንም ነውር የሌለባቸው ሆነዋል፡፡
ረቂቅ በሆነው በክርስቶስ ዳግም በተፈጠርንበት ተፈጥሮም ልክ ውኃውን ወደ ወይንነት እንደቀየረው እንዲሁ እኛም በጥምቀት የይዘት ለውጥ ሳይኖረን በመንፈስ ቅዱስ ጣፍጠን በአዲስ ተፈጥሮ ሰማያውያን ሆነን ተወልደነናል፡፡ ይህን ጌታችን ወይኑን ደመ መለኮት ኅብስቱን ሥጋ መለኮት በማድረግ እኛ በጥምቀት ያገኘነውን የሰብእና ከፍታን አሳይቶናል፡፡ ስለሆነም አሁን እኛ በጸጋ አማልክት ሆነናል፡፡(ቅዱስ ኤፍሬም) ከዚህ በፊት ግን በንፍሐት የተሰጠን መንፈስ ቅዱስ(ዘፍ.2፡7) ከእኛ በመለየቱ ለኃጢአት ፈቃድ የምናደላ ነበርን፡፡ ነፍሳችን ጽድቅን መፈጸም ብትወድም የመንፈስ ቅዱስ እገዛ ባለመኖሩ ለኃጢአት ሕግ ያለፈቃዱዋ ትገዛ ነበር እንጂ ኃጢአት ተቆራኝቷት አልተፈጠረችም፡፡(ሮሜ.7፡21-25፤8፡1-5) እንዲያ ቢሆን ኖሮ ማንም ጽድቅን መፈጸም ባልተቻለው ነበር፡፡
ይህን አስመልክቶ ቅዱስ ዮሐንስ አፈወርቅ "we all are subject to the necessity of nature. And so if vice were an essential element of this life, no one could avoid it, any more that the things just mentioned. And let me not be told that good men are rare, for natural necessity in insuperable by all, so that as long as one virtuos shall be found, my argument will in no wise be invalidated." (commentary on Galatians,page.5) እኛ ሁላችን በተፈጥሮአችን ለተሠራው ሥርዐት እንገዛለን፡፡ ስለዚህም ኃጢአት ከተፈጥሮአችን ጋር ተቆራኝቶ ተፈጥሮአል ብዬ የምከራከር ከሆነ ማንም ከዚህ ማምለጥ የሚቻለው ሰው የለምና አንድም ጽድቅን የሚፈጽም ሰው ባልተገኘ፡፡ እንዲህ የምል(ሰው ከኃጢአት ጋር ተፈጥሮአል የምል) ከሆነ ቅዱስ የሆነ ሰው እጅግ ጥቂት ነው ማለት የለብኝም፡፡ ምክንያቱም ሰው ሁሉ በተፈጥሮ ከተሠራው ሥርዐት ፈጽሞ መውጣት አይቻለውምና፡፡ ነገር ግን አንድ ጽድቅን የፈጸማት ሰው ቢገኘ ሙግቴ ሁሉ በምንም ዐይነት ዋጋ አይኖረው" በማለት ሰው ከኃጢአት ጋር ተቆራኝቶ እንዳልተወለደ ያስተምረናል፡፡
ይህን ይዘን እግዚአብሔር “ያዕቆብን ወደድሁ ኤሳውን ግን ጠላው”(ሮሜ፡9፡13) ወዳለበት ትርጉም እንምጣ፡፡ ከዚህ ተነሥተን እግዚአብሔር እንዲህ ያለበት ምክንያት ምርጫቸውን ተመልክቶ እንደሆነ እንረዳለን፡፡ ዳዊት ስለ ውርስ ኃጢአት እየተናገረ ነው የምንል ከሆነ ኢዮብስ ስለምን እየተናገረ ነው ልንል እንችላለን? ስለዚህ ኃጢአት የምርጫ ጉዳይ እንጂ ከእኛ ተቆራኝቶን የሚወለድ እንዳልሆነ እነዚህ ጥቅሶች ያሳዩናል፡፡ ከኃጢአት ጋር ተቆራኝተን የተወለድን ቢሆን ኖር እንዴት ኢዮብ ጽድቅን መፈጸም ይቻለው ነበር? ቅዱስ ጳውሎስም ኃጢአትን ያልፈጸሙ እንደነበሩ ሲገልጥልን"በአዳም መተላለፍ ምሳሌ ኃጢአት ባልሠሩት ላይ እንኳ ሞት ነገሠ" አለን፡፡(ሮሜ. 5፡14)ያም ማለት ሔዋንን "በፀነሽ ጊዜ ጭንቅሽን አበዛለሁ በጭንቅ ትወልጃለሽ" የሚለውንና"ምድር ከአንተ የተነሣ የተረገመች ትሁን፤ በሕይወትህ ዘመን ሁሉ በድካም ከእርሱዋ እንጀራን ትበላለህ፡፡ ወደ ወጣህባት መሬት እስክትመለስ በፊትህ ወዝ እንጀራን ትበላለህ፤ አፈር ነህና ወደ አፈርም ትመለሳለህ፡፡"የሚሉት የፍርድ ቃላት ናቸው፡፡(ዘፍ.3፡16-19)
እነዚህን ጌታችን በአዳም በኩል ያሉትን አንዳንዶችን ራሱ በመፈጸም ሌሎችን ደግሞ በቃሉ በመሻር ልክ በቃና ሰርግ ላይ ውኃውን ወደ ወይንነት እንደቀየረው የይዘት ለውጥ ሳያደርግባቸው ጣዕማቸውን ወይም ርግማን መሆናቸውን አስቀርቶአቸዋል፡፡ በመሆኑም ፍርድ ሳይሆኑ ተፈጥሮአዊ የሆኑ በራሳቸው ምንም ነውር የሌለባቸው ሆነዋል፡፡
ረቂቅ በሆነው በክርስቶስ ዳግም በተፈጠርንበት ተፈጥሮም ልክ ውኃውን ወደ ወይንነት እንደቀየረው እንዲሁ እኛም በጥምቀት የይዘት ለውጥ ሳይኖረን በመንፈስ ቅዱስ ጣፍጠን በአዲስ ተፈጥሮ ሰማያውያን ሆነን ተወልደነናል፡፡ ይህን ጌታችን ወይኑን ደመ መለኮት ኅብስቱን ሥጋ መለኮት በማድረግ እኛ በጥምቀት ያገኘነውን የሰብእና ከፍታን አሳይቶናል፡፡ ስለሆነም አሁን እኛ በጸጋ አማልክት ሆነናል፡፡(ቅዱስ ኤፍሬም) ከዚህ በፊት ግን በንፍሐት የተሰጠን መንፈስ ቅዱስ(ዘፍ.2፡7) ከእኛ በመለየቱ ለኃጢአት ፈቃድ የምናደላ ነበርን፡፡ ነፍሳችን ጽድቅን መፈጸም ብትወድም የመንፈስ ቅዱስ እገዛ ባለመኖሩ ለኃጢአት ሕግ ያለፈቃዱዋ ትገዛ ነበር እንጂ ኃጢአት ተቆራኝቷት አልተፈጠረችም፡፡(ሮሜ.7፡21-25፤8፡1-5) እንዲያ ቢሆን ኖሮ ማንም ጽድቅን መፈጸም ባልተቻለው ነበር፡፡
ይህን አስመልክቶ ቅዱስ ዮሐንስ አፈወርቅ "we all are subject to the necessity of nature. And so if vice were an essential element of this life, no one could avoid it, any more that the things just mentioned. And let me not be told that good men are rare, for natural necessity in insuperable by all, so that as long as one virtuos shall be found, my argument will in no wise be invalidated." (commentary on Galatians,page.5) እኛ ሁላችን በተፈጥሮአችን ለተሠራው ሥርዐት እንገዛለን፡፡ ስለዚህም ኃጢአት ከተፈጥሮአችን ጋር ተቆራኝቶ ተፈጥሮአል ብዬ የምከራከር ከሆነ ማንም ከዚህ ማምለጥ የሚቻለው ሰው የለምና አንድም ጽድቅን የሚፈጽም ሰው ባልተገኘ፡፡ እንዲህ የምል(ሰው ከኃጢአት ጋር ተፈጥሮአል የምል) ከሆነ ቅዱስ የሆነ ሰው እጅግ ጥቂት ነው ማለት የለብኝም፡፡ ምክንያቱም ሰው ሁሉ በተፈጥሮ ከተሠራው ሥርዐት ፈጽሞ መውጣት አይቻለውምና፡፡ ነገር ግን አንድ ጽድቅን የፈጸማት ሰው ቢገኘ ሙግቴ ሁሉ በምንም ዐይነት ዋጋ አይኖረው" በማለት ሰው ከኃጢአት ጋር ተቆራኝቶ እንዳልተወለደ ያስተምረናል፡፡
ስለዚህም ጌታችን ስለይሁዳ ሲናገር “የሰው ልጅ ስለ እርሱ
እንደተጻፈ ይሄዳል ነገር ግን የሰው ልጅ አልፎ ለሚሰጥበት ለዚያ ሰው ግን ወዮለት ያ ሰው ባልተወለደ ይሻለው
ነበር”አለ፡፡(ማር፡14፡21) እንዲህ ሲል ይሁዳ በራሱ ምርጫ የተወለደ ነው ማለቱ እንዳልሆነ ለሁላችን ግልጽ ነው፡፡ ይሁዳ
በእግዚአብሔር ፈቃድ የተፈጠረ ቢሆንም በገዛ ምርጫው እንደጠፋ ነው ጥቅሱ የሚያስረዳን፡፡ ቅዱስ ዮሐንስ ዘደማስቆም እንዲሁ ብሎ ነው የተረጎመው፡፡ ስለዚህም እግዚአብሔር ይሁዳን ሲፈጥረው ንጹሕ አድርጎ ነበር፡፡ ይህን አስመልክቶ ጠቢቡ ሰሎሞን “እግዚአብሔር ሰዎችን ቅኖች አድርጎ እንደ ሠራቸው እነሆ ይህን ብቻ አገኘሁ እነርሱ ግን ብዙ ብልሃትን
ፈለጉ”(መክ.7፡29)ብሎ በመክብቡ ጻፈልን፡፡(መክ.7፡29) ከዚህ እንደምንረዳው ኃጢአትን በፈቃዳችን ወደ ውስጣችን የምናስገባው እንጂ ከእኛ ጋር ተቆራኝቶ የሚወለድ እንዳልነበር ነው፡፡
አናንተስ ከላይ ባነሣሁት ጭብጥ ዙሪያ ምን ትላላችሁ?
lezih guday bizu medemdemiya medres yaschegral,lemsale aba giorgis be metshafe mister lay tinte abso endale tsefoal mejemeriya tinte absoኃጢአትን በፈቃዳችን ወደ ውስጣችን እናስገባዋለን እንጂ ከእኛ ጋር ተቆራኝቶ ይወለድ እንዳልነበር yeminageru tshuf lasnebbna yerasen yigel emnet asefralehu in the book of Genesis God told Adam: Of the tree of the knowledge of good and evil thou shalt not eat: for in the day that thou eatest thereof thou shalt surely die (Gen. 2:17). Now, we know that Adam did not die on the day he ate from the tree: according to the Scriptures he lived to be 930 years old. But according to St. Gregory Palamas and other Fathers, God’s words were true: Adam did die on the day he ate the fruit. He died spiritually. He lost the Divine Grace in which he had been created. [7] He no longer had the Holy Spirit abiding within him. Because his nature had become corrupted, deifying Grace was now foreign to it. Before, God Himself abode within him through His Uncreated Energy. Now man became empty, devoid of Grace. He was separated from God. And, according to St. Gregory Palamas, this spiritual death made Adam subject to physical death, which in his case occurred after 930 years. [8]
ReplyDeleteAt the Fall, man’s nature was changed. He still had the image of God in him, but now he had become corrupted. His spiritual corruption made his body more grossly material, subject to physical corruption or decay after death. Also, his spiritual corruption made his soul unable to partake of eternal union with God after death. Paradise had been barred to Adam during his earthly life, and both Paradise and heaven remained barred to him after death. After their death, Adam, Eve, and all their posterity went down into hades: a place of waiting, of separation from God. [9]
Also, at the Fall, all of creation fell into corruption along with man: decay and death were introduced into the creation. In Romans 5:12 St. Paul says that By one man sin entered the world, and death by sin, and a little later, in Romans 8:20-21, he says that the creation entered into corruption because of man’s sin.
We are all the inheritors of the death and corruption that entered into man’s nature at the Fall. St. Gregory Palamas says that, through Adam’s one spiritual death, both spiritual and physical death were passed onto all men. [10] This is because human nature is one: we are all of the family of Adam.
Orthodoxy does not accept the idea that we are guilty of Adam’s sin. No, Adam alone was guilty of his sin. However, we do share the consequences of his sin. We are born into corruption, and with an inherited tendency or inclination toward sin. All of us sin, and so we deserve the consequences of sin: spiritual and physical death, and eternal separation from God in hades.
Between the time of Adam’s fall and the coming of Christ, there were many righteous men and women, whom we read about in the Old Testament. But they, even through their godly lives, were unable to reverse the consequences of the Fall. Grace could act on them from the outside, as it did on the Prophet Moses, so much so that he had to cover his radiant face as he descended from Mount Sinai. However, this was only a temporary radiance, as the Holy Scriptures and Fathers say. [11] He and all the Old Testament prophets did not have the Grace of the Holy Spirit abiding within them, as their personal strength and power. [12] And after death, everyone, even the most righteous, went down into hades, being cut off from Paradise and heaven.
http://orthodoxinfo.com/
I realy accept this concept.thank you my brother.
Deleteyene emnet gin......እነሆ፥ በዓመፃ ተፀነስሁ፥ መዝሙረ ዳዊት51;5ሰው ልብ ከሁሉ ይልቅ ተንኰለኛ እጅግም ክፉ ነው but why?b/c the human race was within Adam in seed form at a pardise; thus when Adam sinned, we sinned in him.ከሌዊ ልጆችም...እነርሱ ምንም ከአብርሃም ወገብ ቢወጡ፥ አሥራትን የሚያስወጣ ሌዊ እንኳ በአብርሃም እጅ አሥራትን ሰጥቶአል leman?to መልከ ጼዴቅ ዕብራውያን 7:4silzih adam sibdel egham abren bidlenal፩ ጥንተ አብሶ በዘር የሚተላለፍ አይደለም በጥንት በደል (ጥንተ አብሶ) ላይ አብረን ከአዳምና ሄዋን ወገብ ስለነበርን አብረን በመበደላችን ያገኘን እንጂ፣እንግዲህ ሁሉ ጸጋ ጎሎአቸዋል ...የተባለው ሁሉ ኃጢአት ስለሰሩ አይደለም ነገርግን አዳማዊ በደል ላይ ሁሉ ስለተሳተፈ ነው ንተ አብሶ በዘር የሚተላለፍ አይደለም በጥንት በደል (ጥንተ አብሶ) ላይ አብረን ከአዳምና ሄዋን ወገብ ስለነበርን አብረን በመበደላችን ያገኘን እንጂ፣ ደርሳነ ኪዳነ መህረትንና ዕብራውያን ፯፥፬፡ ፣ያንብቡጥንተ አብሶ በዘር የሚተላለፍ ቢሆን አባቶቻችን ስለተጠመቁ እኛ መጠመቅ አያስፈልገንም ነበር እነርሱ ጥንተ አብሶ ስለሌለባቸዉ እኛ አዳም የውርስ ኃጢአት ነጻ ለመሆን መጠመቅ አያስፈልገንም ነበር ሆኖም ጥንተ አብሶ በዘር ሳይሆን ከአዳም ጋር አብረን በመበደላችን ያገኘን ነዉና እንጠመቃለን
ReplyDeletethis is Mikias Asres, if one want to deal further on facebook.
Deleteguilt can not be inherited but only corruption and death. does rightousness can be inherited? absolutely not. this is so for the Adam's guilt. i want to give one example;
in a pregenant woman smokes and she bore her unhealthy child, the child is not guilty but she is but the effect or consequence of her smoking cause corruption to her son.
this inherited guilt stuff all came from the latin world specifically from blessed Augustine.he misinterpreted the original(Greek) text of Romans 5:12. he interprated as "in whom" for the orginal to mean "by whom". inherited guilt is not acceptable in the holy apostolic orthodox church. the Psalm 51 is about the corrupted world (Mil'ate Hatiyat). Please read ezkiel 18. there is so much to talk on this stuff thougn.
in Christ,
Micky
i know it doesnt acceptable in other orthodox churches i also describe in the first comment the orthodox(eastern) understanding but there are also some fathers of the church who support my idea and also how can u interpret ዕብራውያን 7:4...
Delete...Original sin is known in two senses: the Fall of Adam as the "original" sin and the hereditary fallen nature and moral corruption that is passed down from Adam to his descendents. It is called "original" in that Adam, the first man, is the one who sinned and thus caused sin to enter the world. Even though Eve is the one who sinned first, because Adam is the representative of mankind , his fall included or represented all of humanity. Therefore, some hold that original sin includes the falling of all humanity.Psalm 51:5, Romans 5:12-21 and 1 Corinthians 15:22 eyalku yalehut sewoch beadam hatyat tekafay neberu silezih bemewrs sayhon betkafynetachew new. .....hatyat kalweresu ferd endet yitelalefal??????? read carefully.... by one man sin entered into the world, and death by sin; and so death passed upon all men,... 1 Corinthians 15:22
DeleteFor.... as in Adam all die...., even so in Christ shall all be made alive.Romans 7:15-25
For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
Adam acted representatively for us. We now share vicariously in the righteousness of the last Adam as an atonement for our vicarious participation in the unrighteousness of the first Adam.
DeleteMy brothers thank a lot about your participation on this issue. Now you initiated me to add some Idea based of church fathers. As we now, the origin of the concept of original sin was St. Augustine of Hippo. I read one his book entitled “faith Hope and charity”. In this book he explained what he means original sin. According to Him original sin mean the sin which made by Adam and Eve. Because of their transgression, all mankind become the children of wrath. According to him the sin performed by Adam and Eve but the wrath of God held upon all human beings. So that St. Augustine wanted to say that the sin is done by Adam and Eve but the condemnation inherited all mankind.
DeleteIn order to understand his all concept, Iet us read what he said. He said “... Mankind was held in just condemnation and all men were the children of wrath. Of this wrath it is written: “For all our days are spent; and in thy wrath we have fainted away. Our years shall be considered as a spider”(Ps.89:9) and Job also said of this wrath: “For man born of woman in short-lived and laden with wrath”(Job14:1). And the Lord Jesus, too said of this same wrath: “He that believeth in the Son, hath life everlasting: but that believeth not the Son, does not have life; but the wrath of God abideth on him.”(John.3:36) He did not say “it will come” but, “it abideth” For every man is born with it and therefore the Apostle says: for we, too, were by nature children of wrath, even as the rest.”(Eph.2:3)
Since men lay under this wrath because of original sin…. But when God is said to be angry, we do not impute to Him any perturbation such as exists in the soul of an angry man; rather His vengeance, which is always just, he received the name “anger” the word having been taken over by analogy from human emotions….(chapter 10, page 41-42)
So that we can understand that when he means original sin he mean the sin which made in Adam but we inherited the condemnation. But some churches (specially the Catholic Church) misinterpreted this concept of St. Augustine of Hippo by saying “sin transmitted from Adam to all generation of mankind.”
thank you for ur logical answer i accept ur answer but i have some questions? what is role of baptism if only we enherit penalty?does babes who died befor baptism go to heaven?can u explain the following biblical interpretation.......
DeleteRom. 5:19, "For as by one man's disobedience many were made sinners"?
this one is simply for additional knowlage Rom. 5:12, "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned""St. John Chrysostom explains: "But what does it mean, 'for all have sinned' (Rom. 5.12) This: he having once fallen ... it is clear that it was not Adam's sin, his transgression — that is of the Law — but by the virtue of his disobedience that all have been marred (inflict damage,). What is the proof of this? The fact that even before the Law all died: 'for death reigned,' St. Paul says, 'from Adam to Moses, even over them who had not sinned' (Rom 5:14). How did it 'reign'? After the manner of Adam's transgression, he who is 'the type of Him that was to come.' Thus, when the Jews ask, how was it possible for one Person to have saved the world? you will be able to reply, in the same way that the disobedience of one person, Adam, brought its condemnation" (Commentary on Romans, X).St. Paul's teaching, he explains: "Human nature became sick with sin. Because of the disobedience of one (that is, of Adam), the many became sinners; not because they transgressed together with Adam (for they were not there) but because they are of his nature, which entered under the dominion of sin ... Human nature became ill and subject to corruption through the transgression of Adam, thus penetrating man's very passions" (On Romans 5.18).
yikerta mastekakeya.... dersane maryam
ReplyDeleteወገኖቼ ጽሑፉን ይበልጥ ለማዳበር ስል ተጨማሪ ጽሑፎችን ጽፌአለሁና ድጋሜ ጽሑፉን ይመለከቱት ዘንድ እጋብዛለሁ
ReplyDeleteThe interpretation of the Law of God and the Law of sin” (based on Rom. 7:13-25 concepts) (St. John of Damascus).
ReplyDeleteThis may be given a little clarification about the sin was not inherited from Adam but the sequence of that sin which made at ones. John on this writing shows that the soul lost the help of the Holy Spirit because of Adam’s sin, so that she couldn’t manage the flesh. Because of this she govern to the will of flesh or, she inclined to sin. St. John the Demascus elaborated this as follow:-
“Good and more than good is the Divinity, and so also is His will, for what God wishes, that is good. The commandment which teaches us this is a law, so that we may abide in Him and be in light. And the violation of this commandment is sin. Sin results from the Devil’s suggestion and our own unconstrained and free acceptance of it. And this, too, is called a law.
The law of God, then, acts upon our mind by drawing it to Him and spurring on our conscience. And our conscience is also called the law of our mind. The suggestion of the Devil, or the law of sin, also acts upon the members of flesh and through it attacks us. For, once we succumbed to the suggestion of the Evil One and freely violated the law of God, we allowed this suggestion to gain entrance and sold ourselves to sin. For this reason our body is easily brought to sin. Hence, the odor and sense of sin which is inherent in our body, that is to say, the concupiscence and pleasure of the body, is also called a law in the members of our flesh.
Accordingly, the law of my-mind conscience, that is to say – rejoices in the law of God, or His commandment, and wills it. On the other hand, the law of sin-that is to say, the suggestion that comes through the law in our members, or the concupiscence and base tendency and movement of the body and the irrational part of the soul-fights against the law of my mind, that is to say, my conscience, and captivates me. It does this by insinuating itself, even though I do will the law of God and loves it and do not will the sin and it deceives men and persuades me to become a slave to sin through the softness of pleasure and the concupiscence of the body and the irrational part of the soul, as I have said. However, “what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of Sinful flesh-for, while He assumed flesh, He by no means took on sin-“hath condemned sin in the flesh. That the justification of law might be fulfilled to the spirit, for the “Spirit also helps our infirmity “and give strength to the law of our mind against the law which is in our members. “for we know what we should pray for as we ought: but the Spirit Himself asks for us with unspeakable groaning, that is to say, He teaches us what we should pray for. Hence, it is impossible to observe the commandments of the Lord except by patience and payer. (St.John of Damascus writings. Page,388)
ነገር ግን ሕጻናት ሳይጠመቁ ቢሞቱስ እጣ ፈንታቸው ምን ይሆን? ለሚለው መልስ ለመስጠት ግን እጅግ አሻሚ ነው፡፡ አሻሚ የሚሆነው ነጥብ አንደኛው አስቀድሞ ሕግ ሳይሰጣቸው እንዴት ሊፈረድባቸው ይችላል? የሚለው ሲሆን ነገር በሌላ በኩል ቅዱስ ጳውሎስ “ነገር ግን ወንድሞች ሆይ ይህን እላለሁ ሥጋና ደም የእግዚአብሔርን መንግሥት ሊወርስ አይችልም የሚበሰብሰውም የማይበሰብሰውን አይወርስም”(1ቆሮ.15፡50)ይላልና ሳይጠመቁ የሚሞቱ ሁሉ እጣ ፈንታቸው አሳዛኝ እንደሚሆን እንረዳለን፡፡ በዚህ ውስጥ ሕጻናትም ይኖራሉ፡፡ይህን ማወቅ ለእኛ ለሰዎች ያልተሰጠ ልክ እንደ ያዕቆብና ኤሳው ዕጣ ፈንታ በእግዚአብሔር እጅ የተያዘ ይመስለኛል፡፡ ነገር ግን ቢጠመቁ ስለመዳናቸው እርግጠኞች መሆን እንችላለን፡፡
ReplyDeleteቢሆንም አንዳንዶች ይህን ጥቅስ ይዘው ሥጋችን በዚህ ምድር ትተነው ነው የምንሄደው ብለው ያስተምራሉ፡፡ ነገር ግን ለእነርሱ ወረድ ብሎ ቅዱስ ጳውሎስ “እነሆ አንድ ምሥጢር እነግራችኋለሁ ሁላችን አናንቀላፋለን ነገር ግን የኋለኛው መለከት ሲነፋ ሁላችን በድንገት በቅጽበት ዓይን እንለወጣለን፡፡ መለከት ይነፋል ሙታንም የማይበሰብሱ ሆነው ይነሣሉ እኛም እንለወጣለን፡፡”(1ቆሮ15.51-52) ብሎ እንዳስተማረው ሥጋችንን ትተን የምንነሣ ሳንሆን ሥጋችን ወደፊት የማይሞትና የማይበሰብስ ሆኖ እንደሚነሣ አስረድቶናል፡፡ ይህን አንባቢው ያስተውል (በተለይ የጅማ ሰዎች ይህን በደንብ አጢኑት እንዲህ ዐይነት የምንፍቅና ትምህርት የሰማሁት እዚያ ነውና)