Author Topic: Memang kenapa Allah harus menjadi manusia?  (Read 2519 times)

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December 28, 2013, 09:31:34 PM
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Memang kenapa Allah harus menjadi manusia?

Bukankah salah satu sifat Allah adalah tidak berubah?
Kis 15:9 dan Ia sama sekali tidak mengadakan perbedaan antara kita dengan mereka, sesudah Ia menyucikan hati mereka oleh iman.
Rom 10:12a Sebab tidak ada perbedaan antara orang Yahudi dan orang Yunani.
December 28, 2013, 10:27:12 PM
Reply #1
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Memang kenapa Allah harus menjadi manusia?

Bukankah salah satu sifat Allah adalah tidak berubah?
Allah jadi manusiapun tidak berubah keillahianNya.
Nantikanlah hari kematianmu setiap pagi... Itulah jembatan yang membawamu kepada Kristus.
December 28, 2013, 11:00:54 PM
Reply #2
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Memang kenapa Allah harus menjadi manusia?

Bukankah salah satu sifat Allah adalah tidak berubah?

The Incarnation of God is the foundation of the Christian faith.
Christ is the Son and Logos (Word) of God who became man.
He is not a man who became god,
nor a man who stands in a unique and perfect relation with God.
Orthodox Christianity believes that in Christ, God himself (God’s Son and Word) became man without ceasing to be God, so that we may be restored and clothed with God’s perfections.

Repentance and humility establish the soul. Charity and meekness strengthen it.
- Monk Evagrius
December 28, 2013, 11:04:35 PM
Reply #3
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> The Epicureans: the world (and therefore man) came to be through an automatic process out of itself.
> The Platonists: there was a certain creator (demiourgos) who made man and the entire universe, but they held that the material from which all things were made actually pre‑existed the act of creation and was itself eternal.
> The Gnostic (who followed ancient oriental religious traditions): spoke about two cosmic spheres and substances, which belonged to two rival gods (the good god of spiritual substance and the evil god of matter) and saw man as being caught up between these two opposing realms.


VS.

Against these theories St. Athanasios expounded the teaching of the Church, which is based on the Bible and on Divine revelation.
God created all things out of nothing with His Divine Logos.
Therefore every form of cosmological monism or dualism must be rejected as false.
The cause of creation was God’s immeasurable goodness, and as a result the world and man are substantially good.
God showed His goodness in a special way in creating man.
Because He knew that, being a creature that came out of nothing, man could not remain in existence for ever—for every creature that has a beginning also has an end.
He made man in such a way that he may exist in the Image and the Likeness of God Himself.
In other words, God made man able to communicate with God and to imitate Him.
In this way the iconic relation of human existence with the ever‑existing and eternal God would render the former capable of remaining in existence forever.

The commandment, which, according to the Bible, God gave to the protoplasts [first-created] in paradise concerning the knowledge of good and evil, had no other purpose than to safeguard the grace of being in the Image and Likeness of God, that is man’s free communion with and imitation of his Creator.
By such means the power of immortality and eternal existence that belongs to God alone would be also secured for man.
In the last analysis the most characteristic element of St. Athanasios’ teaching on man’s creation is not so much man’s created existence as it is the free co‑ordination of this existence with the self‑existing Creator, the Divine Logos, through the grace of being in the Image and Likeness.

Man is not a closed circle of existence simply regulated from a center existing in him.
He is rather an open or free existence capable of communicating with the transcendent and self‑existing God.
Thus St. Athanasios teaches us that the key to our humanity is the Divine Logos and our communion with Him.
This is precisely the point where our fall takes place, which incurs the corruption and death of our existence and causes the drama of human history, which in turn calls out the saving intervention of the Logos: the Incarnation.

The fall of man, which is so clearly revealed in his natural corruption and death, is in the last analysis first man’s denial to appropriate the grace of his Creator Logos, and secondly man’s turning to the created and limited world as the ultimate purpose of his life.
This means, says St. Athanasios, that in our life we no longer imitate or communicate with the self‑existing (the One Who Is), but with things that are not. We are mastered by a demonic envy (the devil’s deceit) that makes us transgress God’s commandment and leave death and corruption to reign supreme over our life.
The result is that our humanity remains unfulfilled—we never reach the purpose of our life, which is immortality and deification.

This miserable condition of man, says St. Athanasios, puts God, as it were, in a certain dilemma!
If he allows the transgressor to live, then he runs the risk of being proved a deceiver, because His original warning about man’s death in the case of his rejection of the Logos would appear to be false.
On the other hand leaving man to be lost in corruption and death does not measure up with God’s character, especially in view of the fact that man became communicant of the grace of His Image.
His truth asks that man should be left to his loss because this will not interfere with God’s consistency to His Logos and will not violate man’s freedom.
But God’s goodness wants of Him to save His creature, whilst His power is capable to do so.
What then should God do with man who is an arbitrary transgressor?



CONTINUE >>




Repentance and humility establish the soul. Charity and meekness strengthen it.
- Monk Evagrius
December 28, 2013, 11:06:27 PM
Reply #4
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Perhaps one might consider, St. Athanasios says, that in this case the easiest operation would be for God to demand man’s repentance.
But the fact remains that repentance does not satisfy the law of existence, which demands death, neither does it restore the fatal consequences resulting upon the human nature from the transgression.
Repentance simply puts an end to sinning, but does not undo the incurred consequences of sin.
Had sin not had such repercussions, repentance might have sufficed for man’s salvation.
But now, such as sin is, even the grace of the Image and Likeness cannot operate.
Repentance just does not lead out of the cul de sac.

After all this the only solution to the problem of man’s salvation can be the intervention of the Creator Logos, who is capable of re‑creating the lost man.
Only the Divine Logos, St. Athanasios says, can keep God’s consistency with His Creation, represent all men, suffer on behalf of all, and re‑create all men and all things: because He is the key to the Creation of the world and especially of man.

THE FIRST CAUSE OF THE INCARNATION: THE DESTRUCTION OF DEATH

It is with His Logos that God acts again in order to save His creation.
He sends His Word (Logos) to the earth out of infinite love for man, Him who was never far away.
And the Logos, who sees our plight and the loss of our generation, enters Himself into our race and is identified with us.
He does this by taking a body like our own from a pure and impeccable Virgin and makes it personally His own, Himself becoming a man.
With His own human existence the Logos offers as a man a life of perfect obedience to God, which concludes with His self‑sacrifice for the sake of all men.
The true self‑sacrifice of Christ is sealed with His death on the Cross and is vindicated with His resurrection whereby death is destroyed forever.

The death of Christ, says St. Athanasios, does not occur for the same reason as our own.
We die justly because death has a right over us on account of our sin.
But Christ is just and sinless and thus He does not die for Himself but for us.
He does not, of course, die as God—for this is quite impossible—but as man, inasmuch as He has a human existence identical with our own.
He allows Himself to receive death at the hands of others, because He wants to enter the ultimate darkness of our fall and illuminate it with His presence.
He dies as man in order to annul the ultimate strength of death.
The death of Christ, of the one who is just and lays down His life for the unjust, has a universal meaning, value and effectiveness.
It was the death of all men that Christ accomplished through His death, in the sense that natural death is no longer the ultimate destiny of any man.

Our ultimate destiny is now the resurrection of our creaturely mortal existence to a new condition of immortality caused by the Resurrection of Christ.
Christ is the first‑fruit and we shall follow. We no longer die as condemned, but we die in order to rise again and live eternally with God.
This universal significance, value and effectiveness of Christ’s death is not based simply on the fact that He was the just and true man who was vindicated by God when He died in the hands of sinners, but above all on the fact that He is in the last analysis the Creator Logos who holds the key to the existence of all men (He is the God-Man).
The Lord’s humanity (His body) is identical with our own, but it has acquired universal rights for all of us because it is the humanity of the universal Lord of all (it is the Divine-Body).

Christ is ultimately “the true God who is above all and for all”, who in becoming man has regained our lost rights especially through His Death and Resurrection.
The abolition of death and corruption as the ultimate conclusion to our destiny and the establishment of the rights to immortality and incorruptibility for our creaturely human existence is regarded by St. Athanasios as the first cause of the Incarnation.
The wonder of the whole gift of Christ to us is not just the return of our humanity from death to life, but the transformation of that humanity into an external incorruptible and immortal existence which is new and demands the renewal of the whole world.


http://shepherdsguild.org/id88.html

Repentance and humility establish the soul. Charity and meekness strengthen it.
- Monk Evagrius
December 29, 2013, 12:10:39 AM
Reply #5
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Memang kenapa Allah harus menjadi manusia?

Bukankah salah satu sifat Allah adalah tidak berubah?
Ini pertanyaan yang bagus sekali.
Jawaban pertanyaan ini kalau kita dengan serius mau menggali, kita akan menemukan rahasia dimana letak mutiara yang sangat berharga itu berada.

Saya mohon, antek-antek Alberto Rivera, jangan ikut berbicara dalam masalah yang sangat penting ini, sebab kebiasaan mereka selalu mengalihkan perhatiannya keluar dari topiknya dan mulai menyerang denom yang tidak dia sukai, buntut-buntutnya yaitu debat kusir yang penuh dengan ejekan dan caci maki.
Sampah-sampah yang sudah berbau busuk ini, hendaknya moderator lebih tegas, agar ForumKristen ini benar-benar bermutu.

Menjawab pertanyaan anda, Mengapa Allah menjadi manusia ?
Allah incarnasi menjadi manusia, karena Anak Allah akan dikorbankan menjadi Anak Domba Allah, menggenapi korban penyembelihan anak domba di PL.
Kalau Allah tidak incarnasi menjadi manusia, mana mungkin Allah yang tidak berdaging dikorbankan.

Sampai disini dulu, nanti kita gali pelan-pelan supaya meresap,
mungkin yang lain mau menambahkan, silahkan.
December 29, 2013, 12:51:47 AM
Reply #6
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Diluar pemahaman manusia. hanya iman dan kepercayaan.

Kebutuhan akan penyelamatan penebusan dosa. Seperti Paulus katakan sia2lah jikalau YESUS tidak melakukan penebusan di kayu salib dan dibangkitkan.

Nubuatan akan datangnya mesias / penyelamat.

Kalau tidak menjadi manusia, maka ia tidak bisa menjadi yg sulung. Sebagai jalan keselamatan.

KeilahianNYA ditinggalkan seperti dalam kitab ROMA, mujizat yg dilakukan karena kuasa otoritas. Kuasa dalam perkataan FIRMAN.

Buktinya setan2 tahu kalau YESUS manusia makanya dia kasih percobaan untuk menyuruh malaikat melayani YESUS, percobaan menjatuhkan diri dari atas gedung ia menyuruh malaikat melayani.

Maria bukti kuat kalau YESUS itu manusia.

December 29, 2013, 08:27:39 AM
Reply #7
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Memang kenapa Allah harus menjadi manusia?

Bukankah salah satu sifat Allah adalah tidak berubah?


Incarnation ialah menambahkan hakikat manusia ke hakikat diri-Nya yang adalah Allah.
Quote
He never lost his divinity.  He continued to exist as God when he became a man and added human nature to Himself (Phil. 2:5-11).
http://carm.org/dictionary-hypostatic-union

Quote
To incarnate means to become flesh.  The incarnation of Jesus is when the human nature (Jesus the man) was added to the nature of God the second person of the Trinity. It is where God became a man (John 1:1,14; Phil. 2:5-8). It was the voluntary act of Jesus to humble himself so that he might die for our sins (1 Pet. 3:18). Thus, Jesus has two natures: Divine and human. This is known as the Hypostatic Union.

The doctrine is of vital importance to the Christian. By it we understand the true nature of God, the atonement, forgiveness, grace, etc. It is only God who could pay for sins. Therefore, God became man (John 1:1,14) to die for our sins (1 Pet. 2:24) which is the atonement. Through Jesus we have forgiveness of sins. Since we are saved by grace through faith (Eph. 2:8-9) it is essential that our object of faith be accurate. The doctrine of the incarnation ensures accuracy, the knowledge that God died on the cross to atone for sin and that the God-man (Jesus) is now in heaven as a mediator (1 Tim. 2:5) between us and God.
http://carm.org/dictionary-incarnation

Quote
Jesus is the most important person who has ever lived since he is the savior, God in human flesh.  He is not half God and half man.  He is fully divine and fully man.  In other words, Jesus has two distinct natures: divine and human.  Jesus is the Word who was God, and was with God, and was made flesh (John 1:1,14).  This means that in the single person of Jesus he has both a human and divine nature, God and man.  The divine nature was not changed when the Word became flesh (John 1:1,14).  Instead, the Word was joined with humanity (Col. 2:9).  Jesus' divine nature was not altered.  Also, Jesus is not merely a man who "had God within Him," nor is he a man who "manifested the God principle."  He is God in flesh, second person of the Trinity.  "The Son is the radiance of God's glory and the exact representation of his being, sustaining all things by his powerful word," (Heb. 1:3).  Jesus' two natures are not "mixed together" (Eutychianism), nor are they combined into a new God-man nature (Monophysitism).  They are separate yet act as a unit in the one person of Jesus.  This is called the Hypostatic Union.
http://carm.org/jesus-two-natures
Jawab Yesus kepadanya: "Jikalau kata-Ku salah, tunjukkan kesalahannya tapi jikalau kata-Ku benar, mengapakah engkau menampar Aku?" (Injil riwayat Yuhana 18:23)
December 29, 2013, 08:34:15 AM
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Ini pertanyaan yang bagus sekali.
Jawaban pertanyaan ini kalau kita dengan serius mau menggali, kita akan menemukan rahasia dimana letak mutiara yang sangat berharga itu berada.

Saya mohon, antek-antek Alberto Rivera, jangan ikut berbicara dalam masalah yang sangat penting ini, sebab kebiasaan mereka selalu mengalihkan perhatiannya keluar dari topiknya dan mulai menyerang denom yang tidak dia sukai, buntut-buntutnya yaitu debat kusir yang penuh dengan ejekan dan caci maki.
Sampah-sampah yang sudah berbau busuk ini, hendaknya moderator lebih tegas, agar ForumKristen ini benar-benar bermutu.

Menjawab pertanyaan anda, Mengapa Allah menjadi manusia ?
Allah incarnasi menjadi manusia, karena Anak Allah akan dikorbankan menjadi Anak Domba Allah, menggenapi korban penyembelihan anak domba di PL.
Kalau Allah tidak incarnasi menjadi manusia, mana mungkin Allah yang tidak berdaging dikorbankan.

Sampai disini dulu, nanti kita gali pelan-pelan supaya meresap,
mungkin yang lain mau menambahkan, silahkan.


Benar.
Karena dosa Adamlah (seorang manusia) semua manusia dihukum mati sesuai dengan hukum Tuhan, jiwa ganti jiwa maka dibutuhkan penebusan orang seorang Manusia (Adam kedua). jiwa ganti jiwa, semua manusia dibenarkan.

Ketika Ia masuk ke dunia, Ia berkata: 'Korban dan persembahan tidak Engkau kehendaki; tetapi Engkau telah menyediakan tubuh bagiKu. Kepada korban bakaran dan korban penghapus dosa Engkau tidak berkenan. Lalu Aku berkata: Sungguh Aku datang; dalam gulungan Kitab ada tertulis tentang Aku, untuk melakukan kehendakMu, ya AllahKu'.... Dan karena kehendakNya inilah kita telah dikuduskan satu kali untuk selamanya oleh persembahan tubuh Yesus Kristus (Ibr 10:5-7.10).
 
Jawab Yesus kepadanya: "Jikalau kata-Ku salah, tunjukkan kesalahannya tapi jikalau kata-Ku benar, mengapakah engkau menampar Aku?" (Injil riwayat Yuhana 18:23)
December 29, 2013, 08:37:27 AM
Reply #9
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Allah jadi manusiapun tidak berubah keillahianNya.

Benar. Maka untuk memahaminya kita harus belajar incarnation dan hypostatic union-Nya.
Kita tunggu aja Mas Bela dkk dengan doktrin baru mereka.
Jawab Yesus kepadanya: "Jikalau kata-Ku salah, tunjukkan kesalahannya tapi jikalau kata-Ku benar, mengapakah engkau menampar Aku?" (Injil riwayat Yuhana 18:23)
 


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