利物浦约翰摩尔大学论文代写:耶稣的神性

利物浦约翰摩尔大学论文代写: 耶稣的神性

诺斯替教派的基督徒相信有一个很好的自然(神或上帝创造的)和穷人(地面和/或由一个造物主),这是不混溶的和矛盾的。他们在这方面有所不同,基督教的大多数人认为上帝是唯一的创造者,和祂所创造的一切是一个很好的性质,并且有神性和肉体的本质没有区别。对于诺斯替派,耶稣的现实存在的意义似乎是继发于它。这是在一个他们所谓的救世主,是世界上外国人人格的深刻反思(麦金托什)。主题是:主降世为人的拯救,并在他们的命运中承担一段时间。不是为了使这个世界的意义,在这个世界上痛苦,但提供明亮的补丁,是误导。这些诺斯替主义的理论中,一个在II和III世纪发现的基督一性说。出现在第五世纪的拜占庭帝国的神学院。它认为,基督的神圣性,使他的人性。基督一性论出现在第五世纪的拜占庭帝国的神学院。它认为,基督的神圣性,使他的人性。在父亲和儿子的同体的识别,以及基督人性的基督一性论,说儿子只有一个本质,它是神圣的,后者吸收了他的人性。

利物浦约翰摩尔大学论文代写: 耶稣的神性

The Gnostic Christians believe that there is a good nature (divine or created by God) and poor (terrestrial and/or created by a demiurge), which is immiscible and conflicting. They differ in this respect that the majority of Christianity believes that God is the only creator, and that everything he created is of a good nature, and there is no distinction between divine nature and carnal nature. For the Gnostics, the reality of the existence of Jesus seems secondary to the meaning attributed to it. There is a profound reflection on the personality of the one they call the Savior who is fundamentally alien to the world (Mackintosh). The theme noted is: The Lord descends to earth for the salvation of men and in turn he assumes for a time in their destiny. Not in order to make sense of the world, suffering in this world, but to deliver bright patches that are misguided. Among these Gnostic theories, one finds the Docetism in the ii and iii centuries.The Monophysitism appeared in the fifth century in the theological schools of the Byzantine Empire. It considers that the divine nature of Christ eclipses his human nature. The Monophysitism appeared in the fifth century in the theological schools of the Byzantine Empire. It considers that the divine nature of Christ eclipses his human nature. Against the recognition of the consubstantiality of the Father and the Son, and of human nature of Christ, the Monophysites say that the Son has only one nature and it is divine, the latter having absorbed his human nature.

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