As proceeding from the Father, he is the Son of God and himself God, even though inferior to the Father, and is personally distinct from him though the term persona was not yet used in a technical sense but not separate from him. He sums up in himself the whole relationship between God and the world: he created it, rules it providentially, Paris Subway Map redeems it and will finally judge it. His redeeming action is not confined to the incarnation but unfolds gradually and progressively through the economy of the OT, from the very moment of Adam’s sin Irenaeus.
In this sense Justin, Irenaeus and the others mentioned above consider the Logos to be the subject of the OT theophanies, God’s appearances to the patriarchs and to Moses in human, angelic or other form, and this conception remained dominant until after the mid-4th c. The theophanies of the Logos culminate in the incarnation, which the Logos-theologians conceive in a completely real way, in polemic against gnostic docetism. They share with the gnostics the concept that Christ, becoming incarnate, assumed all that he saved; and since he saved man’s body as well as his spirit and soul, he must have assumed a real body as well as a human spirit and soul Irenaeus, Tertullian, Origen.
These theologians present the redemptive function of the incarnation under various aspects, not mutually exclusive but often complementing each other: Christ taught; he offered himself as a model for imitation; by the accessibility of his assumed human form he accustomed men by degrees to make contact with his divinity; he became man so that man could become God Irenaeus. As Adam united that is, recapitulated in himself all of humanity in sin so Christ recapitulated, united all in himself in redemption physical theory of redemption.
The specific act of redemption was Christ’s death, a sacrifice expiating the sins of all people, often seen as a ransom paid to the devil, who held humanity in slavery because of sin. Even among Catholics Origen we find sporadic echoes of the gnostic presentation of Christ’s death as a trick played on the devil: the Logos concealed his divinity in human appearance so that the devil, not knowing his true nature, should put him to death and, through death, be deprived of the dominion he exercised over humanity.
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