رستگاری در مسیحیت - ویکی‌پدیا، دانشنامهٔ آزاد

رستگاری در مسیحیت (که رهایی نیز نامیده می‌شود) عبارت است از «نجات [انسان] از گناه و پیامدهای آن، که شامل مرگ و جدایی از خدا در مسیحیت می‌شود» این روند با با مرگ و رستاخیز مسیح و تصلیب عیسی، ^[۱] ^[الف] و توجیه پس از این نجات عینیت یافته‌است.

در واقع ایده مرگ عیسی به عنوان کفاره گناه انسان در کتاب مقدس مسیحی ثبت شده بود و در نامه‌های پائولین و اناجیل توضیح داده شد.

مسیحیان اولیه خود را از طریق مرگ قربانی و تعالی متعاقب عیسی مسیح در عهد جدیدی با خدا می‌دانستند که هم برای یهودیان و هم غیریهودیان رخ داده بود. باورهای اولیه مسیحیت در مورد شخص و نقش فداکاری عیسی در نجات انسان توسط پدران کلیسا، نویسندگان قرون وسطی و دانشمندان مدرن بیشتر توضیح داده شد.

دیدگاه‌های مختلف در مورد نجات (رستگاری‌شناسی) از جمله خطوط اصلی تقسیم‌بندی فرقه‌های مختلف مسیحی است، از جمله تعاریف متضاد گناه و تباهی کامل (طبیعت گناه‌آمیز بشر)، توجیه (وسیله خداوند برای از بین بردن عواقب گناه)، و کفاره (بخشش یا بخشش گناه از طریق رنج، مرگ و رستاخیز عیسی).

رستگاری در مسیحیت، یا رهایی یا رستگاری، «نجات [انسان] از مرگ و جدایی از خدا» با مرگ و رستاخیز مسیح است. ^[الف] ^[ب] ^[پ]

نجات مسیحی نه تنها به خود کفاره مربوط می‌شود، بلکه به این سؤال نیز مربوط می‌شود که چگونه شخص از طریق ایمان، تعمید یا اطاعت در این نجات شریک می‌شود. و این پرسش که آیا این نجات فردی ^[۲] ^[۳] است یا جهانی. ^[۲] ^[۴] همچنین شامل سؤالاتی در مورد زندگی پس از مرگ است، مانند " بهشت، جهنم، برزخ، فانی گرایی مسیحی، و فناگرایی ". ^[۲] خطوط اصلی بین فرقه‌های مختلف شامل تعاریف متضادی از گناه، توجیه و کفاره است.

کفاره در الهیات مسیحیِ غربی به توضیح این مطلب می‌پردازد که انسان چگونه می‌تواند با خداوند آشتی کند. کفاره در مسیحیت به بخشش یا عفوِ گناه در حالتِ کلی و بویژه گناهِ نخستین که با مرگ و رستاخیزِ الهیِ عیسی رخ داد می‌پردازد و آشتیِ میانِ خداوند و خلقِ وی را ممکن می‌کند.

در الهیات مسیحی، عادل شمرده شدن عمل خدا برای رفع گناه و مجازات گناه و در عین حال عادل ساختن یک گناهکار از طریق قربانی کفاره مسیح است. این ابزار توجیه حوزه ای است که بین کاتولیک، ارتدکس و پروتستان تفاوت چشمگیری دارد. توجیه اغلب به عنوان خط اصلی الهیاتی تلقی می‌شود که کاتولیک‌ها را از سنت‌های لوتری و اصلاح شده پروتستانیسم در طول اصلاحات پروتستانی جدا می‌کند. ^[۵]

کلمه «کفاره» اغلب در عهد عتیق برای ترجمه کلمات عبری kippur استفاده می‌شد (عبری توراتی: כיפור \ כִּפּוּר , m.sg.) و kippurim (عبری توراتی: כיפורים \ כִּפּוּרִים , m.pl.) که به معنای «کفاره» است. کلمه انگلیسی tonement از معنای اصلی "at-one-ment" (یعنی "در یک بودن" یا هماهنگ با کسی بودن) گرفته شده‌است. ^[۶] طبق فرهنگ انگلیسی کالینز، کفاره برای توصیف نجاتی که خدا (از طریق مسیح) برای آشتی دادن جهان با خودش و همچنین وضعیت شخصی که با خدا اعطا کرده‌است، استفاده می‌شود.^[۷]^[۸] طبق فرهنگ لغت آکسفورد کلیسای مسیحی، کفاره در الهیات مسیحی «آشتی انسان با خدا از طریق مرگ قربانی مسیح» است. ^[۹]

منابع

↑ Murray & Rea 2012.
↑ ^۲٫۰ ^۲٫۱ ^۲٫۲ Holcomb 2017, p. 2.
↑ Newman 1982, p. 123.
↑ Parry 2004.
↑ Aland 1986, pp. 13–14.
↑ Andreasen 1990, p. 75.
↑ Collins English Dictionary, Complete & Unabridged 11th Edition, atonement, retrieved October 3, 2012: "2. (often capital) Christian theol a. the reconciliation of man with God through the life, sufferings, and sacrificial death of Christ b. the sufferings and death of Christ"
↑ Matthew George Easton, 'Atonement' in Illustrated Bible Dictionary (T. Nelson & Sons, 1897).
↑ Cross & Livingston 2005a, p. 124, Atonement.

پانویس

↑ ^۱٫۰ ^۱٫۱ Definition of salvation in Christianity: Oxford English Dictionary, 2nd ed. 1989: "The saving of the soul; the deliverance from sin and its consequences"
↑ "Traditional Christianity maintains that human beings are subject to death and eternal separation from God as a result of their sinfulness, but that they can be saved from this condition somehow as a result of what we might refer to as "the work of Jesus", which work includes at least his suffering and death on the cross, and perhaps also his sinless life, resurrection, and ascension. We have used the term 'theories of the atonement' here because that is the term most commonly used in the philosophical literature on this topic, and it is a term often enough used in theology as well. But it is not a neutral term. Rather, it already embodies a partial theory about what human salvation involves and about what the work of Christ accomplishes. In particular, it presupposes that saving human beings from death and separation from God primarily involves atoning for sin rather than (say) delivering human beings from some kind of bondage, repairing human nature, or something else. In the New Testament we find various terms and phrases (in addition to 'salvation') used to characterize or describe what the work of Jesus accomplished on behalf of humanity—e.g. , justification, redemption or ransom, reconciliation, deliverance from sin, re-creation or rebirth, the offering of an atoning sacrifice, abundant life, and eternal life. Obviously these terms are not all synonymous; so part of the task of an overall theology of salvation—a soteriology—is to sort out the relations among these various terms and phrases (is salvation simply to be identified with eternal life, for example?), to determine which are to be taken literally and which are mere metaphors, and to explain which effects have been brought about by Jesus' life, which by his death, which by his resurrection, and so on. In light of all this, some theologians and philosophers deliberately avoid talking about 'theories of the atonement' and talk instead about (e.g.) 'the theology of reconciliation' or theories about 'the redemption', etc."(Murray و Rea 2012)
↑ "At the heart of Christian faith is the reality and hope of salvation in Jesus Christ. Christian faith is faith in the God of salvation revealed in Jesus of Nazareth. The Christian tradition has always equated this salvation with the transcendent, eschatological fulfillment of human existence in a life freed from sin, finitude, and mortality and united with the triune God. This is perhaps the non-negotiable item of Christian faith. What has been a matter of debate is the relation between salvation and our activities in the world."(Min 1989، ص. ۷۹)

[FOOTNOTEMurrayRea2012-1] Murray & Rea 2012.

[FOOTNOTEHolcomb20172-5] ۲٫۰ ^۲٫۱ ^۲٫۲ Holcomb 2017, p. 2.

[FOOTNOTENewman1982123-6] Newman 1982, p. 123.

[FOOTNOTEParry2004-7] Parry 2004.

[FOOTNOTEAland198613–14-8] Aland 1986, pp. 13–14.

[FOOTNOTEAndreasen199075-9] Andreasen 1990, p. 75.

[CED-10] Collins English Dictionary, Complete & Unabridged 11th Edition, atonement, retrieved October 3, 2012: "2. (often capital) Christian theol a. the reconciliation of man with God through the life, sufferings, and sacrificial death of Christ b. the sufferings and death of Christ"

[11] Matthew George Easton, 'Atonement' in Illustrated Bible Dictionary (T. Nelson & Sons, 1897).

[FOOTNOTECrossLivingston2005a124Atonement-12] Cross & Livingston 2005a, p. 124, Atonement.

[definition-2] ۱٫۰ ^۱٫۱ Definition of salvation in Christianity: Oxford English Dictionary, 2nd ed. 1989: "The saving of the soul; the deliverance from sin and its consequences"

[3] "Traditional Christianity maintains that human beings are subject to death and eternal separation from God as a result of their sinfulness, but that they can be saved from this condition somehow as a result of what we might refer to as "the work of Jesus", which work includes at least his suffering and death on the cross, and perhaps also his sinless life, resurrection, and ascension. We have used the term 'theories of the atonement' here because that is the term most commonly used in the philosophical literature on this topic, and it is a term often enough used in theology as well. But it is not a neutral term. Rather, it already embodies a partial theory about what human salvation involves and about what the work of Christ accomplishes. In particular, it presupposes that saving human beings from death and separation from God primarily involves atoning for sin rather than (say) delivering human beings from some kind of bondage, repairing human nature, or something else. In the New Testament we find various terms and phrases (in addition to 'salvation') used to characterize or describe what the work of Jesus accomplished on behalf of humanity—e.g. , justification, redemption or ransom, reconciliation, deliverance from sin, re-creation or rebirth, the offering of an atoning sacrifice, abundant life, and eternal life. Obviously these terms are not all synonymous; so part of the task of an overall theology of salvation—a soteriology—is to sort out the relations among these various terms and phrases (is salvation simply to be identified with eternal life, for example?), to determine which are to be taken literally and which are mere metaphors, and to explain which effects have been brought about by Jesus' life, which by his death, which by his resurrection, and so on. In light of all this, some theologians and philosophers deliberately avoid talking about 'theories of the atonement' and talk instead about (e.g.) 'the theology of reconciliation' or theories about 'the redemption', etc."(Murray و Rea 2012)

[4] "At the heart of Christian faith is the reality and hope of salvation in Jesus Christ. Christian faith is faith in the God of salvation revealed in Jesus of Nazareth. The Christian tradition has always equated this salvation with the transcendent, eschatological fulfillment of human existence in a life freed from sin, finitude, and mortality and united with the triune God. This is perhaps the non-negotiable item of Christian faith. What has been a matter of debate is the relation between salvation and our activities in the world."(Min 1989، ص. ۷۹)

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