بره خدا

بره خدا (یونانی: Ἀμνὸς τοῦ Θεοῦ; لاتین: Agnus Deī [ˈaɲus ˈde.i]) عنوانی برای عیسی است که در انجیل یوحنا ظاهر می‌شود. در یوحنا ۱:۲۹ آمده‌است، جایی که یحیی عیسی را می‌بیند و می‌گوید: «ببین بره خدا که گناهان دنیا را برمی‌دارد». این عبارت دوباره در یوحنا ۱:۳۶ ظاهر می‌شود.

Adoration of the Mystic Lamb, with gushing blood, detail of the Ghent Altarpiece, Jan van Eyck, ح. ۱۴۳۲

برهٔ خدا، نام اثری است از فرانسیسکو دی زورباران، نقاش اسپانیایی در ژانر هنر دینی.
این اثر که برهٔ دست‌وپا بسته‌ای را به‌تصویر کشیده، یادآور تشبیهی از مسیح چارمیخ شده به صلیب است. اثر بین سال‌های ۱۶۳۵ تا ۱۶۴۰ میلادی، خلق شد و اکنون در مالکیت موزه دل پرادو قرار دارد.

آموزه‌های مسیحی معتقد است که یک عیسی الهی برای نشان دادن اطاعت کامل از خواست پدر الهی خود، به عنوان «عامل و خدمتگزار خدا» در از بین بردن گناهان جهان، مصلوب شدن در کلواری را برگزید. در الهیات مسیحی، بره خدا به عنوان اصل و اساس پیام مسیحیت تلقی می‌شود.

یک برهٔ شیرمانند که پس از کشتن برای رسیدن به پیروزی قیام می‌کند، چندین بار در کتاب مکاشفه ظاهر شده‌است. در نوشته‌های پائولین نیز به آن اشاره شده‌است. ۱ قرنتیان ۵: ۷ نشان می‌دهد که سنت پولس قصد دارد با استفاده از مضامین موجود در نوشته‌های یوهانی، به مرگ مسیح که یک برآمد پاسچال است رجوع کند. استعاره بره همچنین با مزمور ۲۳ مطابقت دارد، که خدا را به عنوان چوپانی نشان می‌دهد که گله خود را (بشر) رهبری می‌کند.

جستارهای وابسته

مسیحیت

منابع

↑ The Lamb of God by Sergei Bulgakov 2008 شابک ‎۰−۸۰۲۸−۲۷۷۹−۹ page 263
↑
↑
↑ Karl Gerlach (1998). The Antenicene Pascha: A Rhetorical History. Peeters Publishers. p. 21. Long before this controversy, Ex 12 as a story of origins and its ritual expression had been firmly fixed in the Christian imagination. Though before the final decades of the second century only accessible as an exegetical tradition, already in the Pauline letters the Exodus saga is deeply involved with the celebration of bath and meal. Even here, this relationship does not suddenly appear, but represents developments in ritual narrative that must have begun at the very inception of the Christian message. Jesus of Nazareth was crucifed during Pesach-Mazzot, an event that a new covenant people of Jews and Gentiles both saw as definitive and defining. Ex 12 is thus one of the few reliable guides for tracing the synergism among ritual, text, and kerygma before the Council of Nicaea.
↑ Matthias Reinhard Hoffmann (2005). The Destroyer and the Lamb: The Relationship Between Angelomorphic and Lamb Christology in the Book of Revelation. Mohr Siebeck. p. 117. ISBN 3-16-148778-8. 1.2.2. Christ as the Passover Lamb from Exodus A number of features throughout Revelation seem to correspond to Exodus 12: The connection of Lamb and Passover, a salvific effect of the Lamb's blood and the punishment of God's (and His people's) opponents from Exodus 12 may possibly be reflected within the settings of the Apocalypse. The concept of Christ as a Passover lamb is generally not unknown in NT or early Christian literature, as can for instance be seen in 1 Corinthians 5:7, 1 Peter 1:19 or Justin Martyr's writing (Dial. 111:3). In the Gospel of John, especially, this connection between Christ and Passover is made very explicit.
↑
↑ "CHURCH FATHERS: Homily 15 on First Corinthians (Chrysostom)". www.newadvent.org.

[Bulgakov-1] The Lamb of God by Sergei Bulgakov 2008 شابک ‎۰−۸۰۲۸−۲۷۷۹−۹ page 263

[anselm-2] ↑

[Cullmann-3] ↑

[4] Karl Gerlach (1998). The Antenicene Pascha: A Rhetorical History. Peeters Publishers. p. 21. Long before this controversy, Ex 12 as a story of origins and its ritual expression had been firmly fixed in the Christian imagination. Though before the final decades of the second century only accessible as an exegetical tradition, already in the Pauline letters the Exodus saga is deeply involved with the celebration of bath and meal. Even here, this relationship does not suddenly appear, but represents developments in ritual narrative that must have begun at the very inception of the Christian message. Jesus of Nazareth was crucifed during Pesach-Mazzot, an event that a new covenant people of Jews and Gentiles both saw as definitive and defining. Ex 12 is thus one of the few reliable guides for tracing the synergism among ritual, text, and kerygma before the Council of Nicaea.

[5] Matthias Reinhard Hoffmann (2005). The Destroyer and the Lamb: The Relationship Between Angelomorphic and Lamb Christology in the Book of Revelation. Mohr Siebeck. p. 117. ISBN 3-16-148778-8. 1.2.2. Christ as the Passover Lamb from Exodus A number of features throughout Revelation seem to correspond to Exodus 12: The connection of Lamb and Passover, a salvific effect of the Lamb's blood and the punishment of God's (and His people's) opponents from Exodus 12 may possibly be reflected within the settings of the Apocalypse. The concept of Christ as a Passover lamb is generally not unknown in NT or early Christian literature, as can for instance be seen in 1 Corinthians 5:7, 1 Peter 1:19 or Justin Martyr's writing (Dial. 111:3). In the Gospel of John, especially, this connection between Christ and Passover is made very explicit.

[Glabach-6] ↑

[7] "CHURCH FATHERS: Homily 15 on First Corinthians (Chrysostom)". www.newadvent.org.