Central India Outreach Blog

Archive for May, 2012

त्रिएकता का सिद्धान्‍त बाईबिल का एक अनोखी शिक्षा है। हालांकि “त्रिएकता” शब्‍द स्‍वयं बाईबिल में पाई नही जाती है, परन्‍तु यह शिक्षा स्‍पष्‍ट है। इस शिक्षा के कुछ मूल सच्‍चाइयां इस प्रकार से है:

1. परमेश्‍वर एक है और उसकी एकता त्रिएक है। दूसरे शब्‍दों में, पिता, पुत्र, और पवित्रात्‍मा तीन अलग अलग व्‍यक्तित्‍व तो है परन्‍तु तीन अलग अलग ईश्‍वर नही। परमेश्‍वर एक है।
2. परमेश्‍वरत्‍व का हर एक व्‍यक्ति परमेश्‍वर है। पिता परमेश्‍वर है, पुत्र परमेश्‍वर है, और पवित्रात्‍मा परमेश्‍वर है। उनकी एकता आत्मिक है।
3. परमेश्‍वर की एकता और त्रिएकता विरोधात्‍मक नही है।
4. परमेश्‍वरत्‍व में व्‍यक्ति स्‍पष्‍ट है। पिता पुत्र नही, पुत्र पवित्रात्‍मा नही, और पवित्रात्‍मा पिता नही। परन्‍तु पिता परमेश्‍वर है, पुत्र परमेश्‍वर है, और पवित्रात्‍मा परमेश्‍वर है। वे एक है।
5. परमेश्‍वरत्‍व में कोई वयक्ति एक दूसरे से उंचा या नीचा नही है। उनका तत्‍व, अस्तित्‍व, एवं अनंतता एक है।
6. त्रिएकता एक ऐसा भेदपूर्ण सिद्धांत है जिसे हम पूरी रीति से समझ नही सकते है।

The Incarnation of Christ is a cardinal doctrine of the New Testament. The Bible refers to it as the first link in a chain of events that compose the mystery of godliness.

And without controversy great is the mystery of godliness:
God was manifested in the flesh,
Justified in the Spirit,
Seen by angels,
Preached among the Gentiles,
Believed on in the world,
Received up in glory.

John refers to the event as the moment when the Eternal Word became flesh (John 1:14), the moment when the Invisible God became visible, and the moment when Grace and Truth became available to man through the person of the God who chose to dwell among us. The moment was not just sacred, it was glorious and gloriously mysterious.

That glorious Form, that Light unsufferable,
And that far-beaming blaze of Majesty,
Wherewith he wont at Heav’n’s high council-table,
To sit the midst of Trinal Unity,
He laid aside, and here with us to be,
Forsook the courts of everlasting day,
And chose with us a darksome house of mortal clay.
[John Milton, On the Morning of Christ’s Nativity]

A few facts must be clearly distinguished.

The Nature of the Incarnation

1. The Incarnation of Jesus was real; it was not a mere appearance or illusory arrangement.
2. The Incarnation of Jesus was permanent. God once for all became man forever. The Bible calls Him the Second Man (1 Cor 15:45-49) because He is the author of the New Creation.
3. The Incarnation of Jesus was complete. It was not partial. He was not half-God-half-man. In the Incarnation, Jesus was complete God and complete Man. The Incarnation neither fused nor confused the two natures – divine and human.
4. The Incarnation of Jesus was propitiatory. He came as the Lamb of God to die as the perfect sacrifice for the sins of humanity. Only His sacrifice could atone, because He was eternally appointed as the High Priest of all mankind after the order of Melchizedek. He didn’t come to destroy sinners, but came to save them from their sins. When He came into the world, He said:

“Sacrifice and offering You did not desire,
But a body You have prepared for Me. In burnt offerings and sacrifices for sin
You had no pleasure. Then I said, “Behold, I have come–
In the volume of the book it is written of Me–
To do Your will, O God.” (Heb 10:5-7)

5. The Incarnation of Jesus was revolutionary. He was the Last Adam and the Second Man. As the Last Adam, He put an end to the old creation; as the Second Man, He became the author of the new creation.
6. The Incarnation of Jesus was final. He became man once for all. Therefore, it is neither possible nor necessary again for God to became man.