ستكون هذة المشاركة الفاصلة التى لا يوجد رد عليها
انا بستعجب فعلا من الجهال وانصاف المتعلمين من يجادلون فى حقائق لا تقبل جدال سوى من معدومى العقل
وبدل من الكلام الغير مٌجدى يا اخ سيف الحتف سأدخل فى الموضوع مباشرة " عقيدة ثالوث الاقانيم فى الذات الالوهى الواحد "
هذة العقيدة ليست فقط ينادى بها الكتاب بعهديه معلنا عن " الوهية الله الاب " والوهية " الكلمة " والوهية " الروح "
بل انها عقيدة راسخة فى مفهوم الكنيسة من اقدم عصورها
كل مشاركة ساكتب نصوص ليش لشرح عقيدة الثالوث كتابيا فهذا شان اخر بل ساكتب نصوص لفظية تحوى عقيدة الثالوث
البركة الرسولية لاننى بصراحة عايز اعمل الموضوع سبق حوارى ونتكلم من الفكر البروتسانت الذى قلت لكم من بداية دخولى فى المنتدى/
البركة الرسولية هو تقليد مستخدم فى الكنيسة منذ بدايتها وكان ايضا معروف فى العهد القديم بالبركة الختامية وكان يقرا مزمور " ليتراف الله علينا " وفى العهد الجديد يبارك الكاهن الشعب فى نهاية الصلوات الليتورجية قائلا " محبة الله الاب ونعمة الابن الوحيد وشركة وموهبة وعطية الروح القدس فلتكن مع جميعكم " هذا البركة الرسولية التى تستخدمها اغلب الكنائس الرسولية الى الان فى نهاية لتيورجيتها هى " بركة الثالوث القدوس "
هذة البركة الرسولية هى صيغة كتابية كتبها القديس " بولس الرسول " فى رسالته الثانية لاهل كورنثوس
نِعْمَةُ رَبِّنَا يَسُوعَ الْمَسِيحِ، وَمَحَبَّةُ اللهِ، وَشَرِكَةُ الرُّوحِ الْقُدُسِ مَعَ جَمِيعِكُمْ. آمِينَ.
ولكى اغلق على الجهال كل افتراضاتهم العقيمة تحليل النص سيكون كالاتى
1-اثبات اصولية النص من اقدم بردية تحوى رسائل البولس
2-كلام العلماء عن مفهوم النص
معروف ان اقدم بردية لرسائل البولس هو بردية 46 التى تؤرخ لنهايات القرن الاول او النصف الاول من القرن الثانى
ولسوء حظ يا اتباع دين " الله ثالث ثلاثة " هذا النص موجود كما هو فى البردية
نص من البردية
η̣ χαρις του κ̅υ̅ ι̅η̅υ̅ χ̅ρ̅υ̅ και η αγαπη τ]ο̣υ̣ θ̅υ̅ και η κοινωνια του πνευματος μετ]α̣ παντων ϋμων
وصورتها
فعمليا هذا النص معروف فى كنيسة الرسل وله شواهد نصية من القرن الثانى
اقوال العلماء للبركة الرسولية " بركة الثالوث القدوس "
(1)
Here we have one of the lovely benedictions of the NT, and the only one that embraces all three members of the Trinity.
MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995, S. 2 Co 13:14
(2)
This benediction is “trinitarian in form but not in substance.” It gives voice to “both the goal of the letter and the means whereby it is to be achieved” (Murphy-O’Connor 1991, 136). Harris adds that “it is a singular paradox that a letter so full of indignation, remonstrance, and gyrating emotions should conclude with the most elevated affirmation in the NT couched in the form of a benediction addressed to all the members of a factious church” (2005, 941). Paul’s benediction has the form of a wish rather than a promise Carver, Frank G.: 2 Corinthians: A Commentary in the Wesleyan Tradition. Kansas City, MO : Beacon Hill Press, 2009 (New Beacon Bible Commentary), S. 374
(3)
This well-known verse is Trinitarian in form. Quite rightly, we speak of the divine Trinity as Father, Son and Holy Spirit, and we attach some significance to the order, for we refer to the First, Second and Third Persons. The appropriateness of this is easy to see, for the Father sent the Son into the world, and the Spirit comes from both the Father and the Son. It is, however, noteworthy that this order, although the most frequent in the New Testament, is not invariable, and we see from a passage like this that other orders are quite appropriate. This is because the three Persons are equal in nature and so in honour. Grogan, Geoffrey: 2 Corinthians: The Glories and Responsibilities of Christian Service. Ross-shire, Great Britian : Christian Focus Publications, 2007 (Focus on the Bible Commentary), S. 308
(4)
. No New Testament benediction, however, is as theologically rich and profound as this one. It is the only one that mentions all three persons of the Trinity. Two important features of this magnificent benediction call for closer examination. MacArthur, John: 2 Corinthians. Chicago : Moody Publishers, 2003, S. 487
(5)
Paul closes all his letters with a benediction. This is the only letter, however, in which Paul mentions all three persons of the Trinity in his parting words. He summarizes with one word the work of each person of the Trinity on our behalf. Valleskey, David J.: 2 Corinthians. Milwaukee, Wis. : Northwestern Pub. House, 1992 (The People's Bible), S. 252
(6)
κυρίου… note the Trinitarian nature of the prayer; all 3 gens. are subjective, of the source. κοινωνία communion, fellowship, or communication, imparting Zerwick, Max ; Grosvenor, Mary: A Grammatical Analysis of the Greek New Testament. Rome : Biblical Institute Press, 1974, S. 563
(7)
This so-called “Trinitarian benediction” is one of the most widely quoted verses in the Pauline corpus. In each of the three phrases the genative is subjective (i.e., the grace that comes from Jesus Christ, etc.). Tom Constable: Tom Constable's Expository Notes on the Bible. Galaxie Software, 2003; 2003, S. 2 Co 13:14
(8)
Ver. 14.—The grace of our Lord, etc. This is the only place where the full apostolic benediction occurs, and is alone sufficient to prove the doctrine of the Trinity. Spence-Jones, H. D. M. (Hrsg.): The Pulpit Commentary: 2 Corinthians. Bellingham, WA : Logos Research Systems, Inc., 2004, S. 314
(9)
This text, as well as that, Mt 3:16, 17, and that other, Mt 28:19, strongly marks the doctrine of the holy Trinity. Clarke, Adam: Clarke's Commentary: Second Corinthians. electronic ed. Albany, OR : Ages Software, 1999 (Logos Library System; Clarke's Commentaries), S. 2 Co 13:14
(10)
Paul closes the letter in a manner that is the fullest of any of his closings in his other letters. He calls on the blessing of the triune God. The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen. They desperately needed the grace and empowerment of God to sustain them and to help them be reconciled. Hunt, Dwight L.: The Second Epistle of Paul the Apostle to the Corinthians. In: Wilkin, Robert N. (Hrsg.): The Grace New Testament Commentary. Denton, TX : Grace Evangelical Society, 2010, S. 820
دول كمثال بسيط للكل لو عايزنا نكمل 300 مفيش مانع
اقوال الاباء قديسى الكنيسة
القديس امبروسيستر (القرن الثالث الميلادى )
Here is the intertwining of the Trinity and the unity of power which brings all salvation to fulfillment. The love of God has sent us Jesus the Savior, by whose grace we have been saved. The fellowship of the Holy Spirit makes it possible for us to possess the grace of salvation, for he guards those who are loved by God and saved by the grace of Christ, so that the completeness of the Three may be the saving fulfillment of mankind. Bray, Gerald Lewis: 1-2 Corinthians. Downers Grove, Ill. : InterVarsity Press, 1999 (Ancient Christian Commentary on ******ure NT 7), S. 315
القديس يوحنا فم الذهب
Paul closes his letter with prayer, taking great care to unite them all with God. Those who claim that the Holy Spirit is not God because he is not inserted with the Father and the Son at the beginning of Paul’s letters are sufficiently refuted by this verse. All that belongs to the Trinity is undivided. Where the fellowship is of the Spirit, it is also of the Son, and where the grace is of the Son, it is also of the Father and the Spirit. I say these things without confusing the distinctiveness of the Persons but recognizing both their individuality and the unity of their common substance. Bray, Gerald Lewis: 1-2 Corinthians. Downers Grove, Ill. : InterVarsity Press, 1999 (Ancient Christian Commentary on ******ure NT 7), S. 316
وبهذا نكون قد اثبتنا نصيا عقيدة ( الله الثالوث ) كتابيا
لا اريد ان اتوسع نظرا لانى بصراحة بكلم جهلة ونتكلم عن البركة الرسولية ليتورجيا
من لديه نقد لما قولناه يتقدم بيه دون هذا لعن وهذا سب وهذا لا يعتبر حوار اكاديمى فهى مشاركات بهلوانية لا ترفع الا من لا يعرف الرد...........
نسيت تحياتى يا ××××× سيف الحتف 
آخر تعديل بواسطة شعشاعي بتاريخ
25.03.2012 الساعة 15:56 . و السبب : يا نصراني يا وثني أخبرتك أن أي مخالفة سوف تحذف ( أنت نصراني أم محاورك فليس يهودي )
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