2023/01/04

Christ (title) - Wikipedia

Christ (title) - Wikipedia

Christ (title)

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The oldest known icon of Christ Pantocrator – Saint Catherine's Monastery. The halo is a representation of the divine Logos of Christ, and the two different facial expressions on either side emphasize Christ's dual nature as both divine and human.[1][2]
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Christ,[note 1] used by Christians as both a name and a title, unambiguously refers to Jesus.[5][6][7] It is also used as a title, in the reciprocal use "Christ Jesus", meaning "the Messiah Jesus", and independently as "the Christ".[8] The Pauline epistles, the earliest texts of the New Testament,[9] often refer to Jesus as "Christ Jesus" or "Christ".[10]

The concept of the Christ in Christianity originated from the concept of the messiah in Judaism. Christians believe that Jesus is the messiah foretold in the Hebrew Bible and the Christian Old Testament. Although the conceptions of the messiah in each religion are similar, for the most part they are distinct from one another due to the split of early Christianity and Judaism in the 1st century.

Although the original followers of Jesus believed Jesus to be the Jewish messiah, e.g. in the Confession of Peter, Jesus was usually referred to as "Jesus of Nazareth" or "Jesus, son of Joseph",[11]

 Jesus came to be called "Jesus Christ" (meaning "Jesus the Khristós", i.e. "Jesus the Messiah" or "Jesus the Anointed") by Christians, who believe that his crucifixion and resurrection fulfill the messianic prophecies of the Old Testament.

Etymology[edit]

Christ comes from the Greek word χριστός (chrīstós), meaning "anointed one". The word is derived from the Greek verb χρίω (chrī́ō), meaning "to anoint."[12] In the Greek Septuagint, χριστός was a semantic loan used to translate the Hebrew מָשִׁיחַ (Mašíaḥ, messiah), meaning "⁠[one who is] anointed".[13]

Usage[edit]

See also: Names and titles of Jesus in the New Testament and Holy Name of Jesus

The word Christ (and similar spellings) appears in English and in most European languages. English-speakers now often use "Christ" as if it were a name, one part of the name "Jesus Christ", though it was originally a title ("the Messiah"). Its usage in "Christ Jesus" emphasizes its nature as a title.[8][14] Compare the usage "the Christ".[15]

The spelling Christ in English became standardized in the 18th century, when, in the spirit of the Enlightenment, the spelling of certain words changed to fit their Greek or Latin origins. Prior to this, scribes writing in Old and Middle English usually used the spelling Crist—the i being pronounced either as /iː/, preserved in the names of churches such as St Katherine Cree, or as a short /ɪ/, preserved in the modern pronunciation of "Christmas". The spelling "Christ" in English is attested from the 14th century.[16]

In modern and ancient usage, even in secular terminology, "Christ" usually refers to Jesus, based on the centuries-old tradition of such usage. Since the Apostolic Age, the

... use of the definite article before the word Christ and its gradual development into a proper name show the Christians identified the bearer with the promised Messias of the Jews.[17]

Background and New Testament references[edit]

First page of Mark, by Sargis Pitsak (14th century): "The beginning of the gospel of Jesus Christ, the Son of God".

Pre-New Testament references[edit]

In the Old Testament, anointing was a ceremonial reserved to the Kings of Israel (1 Kings 19:16; 24:7), Psalms 17 (18):51), to Cyrus the Great (Isaiah 45:1), to the High Priest of Israel, the patriarchs (Psalms 104(105):15 and to the prophets.[18][12]

In the Septuagint text of the deuterocanonical books, the term "Christ" (Χριστός, translit. Christós) is found in 2 Maccabees 1:10[19][20] (referring to the anointed High Priest of Israel) and in the Book of Sirach 46:19,[21][22] in relation to Samuel, prophet and institutor of the kingdom under Saul.

At the time of Jesus, there was no single form of Second Temple Judaism, and there were significant political, social, and religious differences among the various Jewish groups.[23] However, for centuries the Jews had used the term moshiach ("anointed") to refer to their expected deliverer.[17]

Opening lines of Mark and Matthew[edit]

Mark 1:1 ("The beginning of the gospel of Jesus Christ, the Son of God") identifies Jesus as both Christ and the Son of God. Matthew 1:1 uses Christ as a name and Matthew 1:16 explains it again with: "Jesus, who is called Christ". The use of the definite article before the word "Christ" and its gradual development into a proper name show that the Christians identified Jesus with the promised messiah of the Jews who fulfilled all the messianic predictions in a fuller and a higher sense than had been given them by the rabbis.[17]

Confession of Peter (Matthew, Mark and Luke)[edit]

The so-called Confession of Peter, recorded in the Synoptic Gospels as Jesus's foremost apostle Peter saying that Jesus was the Messiah, has become a famous proclamation of faith among Christians since the first century.[23]

Martha's statement (John)[edit]

In John 11:27 Martha told Jesus, "you are the Christ, the Son of God, who is coming into the world", signifying that both titles were generally accepted (yet considered distinct) among the followers of Jesus before the raising of Lazarus.[24]

Sanhedrin trial of Jesus (Matthew, Mark and Luke)[edit]

During the Sanhedrin trial of Jesus, it might appear from the narrative of Matthew that Jesus at first refused a direct reply to the high priest Caiaphas's question: "Are you the Messiah, the Son of God?", where his answer is given merely as Σὺ εἶπας (Su eipas, "You [singular] have said it").[25] Similarly but differently in Luke, all those present are said to ask Jesus: 'Are you then the Son of God?', to which Jesus reportedly answered: Ὑμεῖς λέγετε ὅτι ἐγώ εἰμι (Hymeis legete hoti ego eimi, "You [plural] say that I am".[26] In the Gospel of Mark, however, when asked by Caiaphas 'Are you the Messiah, the Son of the Blessed One?', Jesus tells the Sanhedrin: Ἐγώ εἰμι (ego eimi, "I am").[27] There are instances from Jewish literature in which the expression "you have said it" is equivalent to "you are right".[28] The Messianic claim was less significant than the claim to divinity, which caused the high priest's horrified accusation of blasphemy and the subsequent call for the death sentence. Before Pilate, on the other hand, it was merely the assertion of his royal dignity which gave grounds for his condemnation.[28]

Pauline epistles[edit]

The word "Christ" is closely associated with Jesus in the Pauline epistles, which suggests that there was no need for the early Christians to claim that Jesus is Christ because it was considered widely accepted among them. Hence Paul can use the term Khristós with no confusion as to whom it refers, and he can use expressions such as "in Christ" to refer to the followers of Jesus, as in 1 Corinthians 4:15 and Romans 12:5.[29] Paul proclaimed him as the Last Adam, who restored through obedience what Adam lost through disobedience.[30] The Pauline epistles are a source of some key Christological connections; e.g., Ephesians 3:17–19 relates the love of Christ to the knowledge of Christ, and considers the love of Christ as a necessity for knowing him.[31]

There are also implicit claims to him being the Christ in the words and actions of Jesus.[28][clarification needed]

Use of Messias in John[edit]

The Hellenization Μεσσίας (Messías) is used twice to mean "Messiah" in the New Testament: by the disciple Andrew at John 1:41, and by the Samaritan woman at the well at John 4:25. In both cases, the Greek text specifies immediately after that this means "the Christ."[15]: 509 

Christology[edit]

Main article: Christology

Christology, literally "the understanding of Christ,"[32] is the study of the nature (person) and work (role in salvation) of Jesus in Christianity.[33][34][35][36] It studies Jesus Christ's humanity and divinity, and the relation between these two aspects;[37] and the role he plays in salvation.

From the second to the fifth centuries, the relation of the human and divine nature of Christ was a major focus of debates in the early church and at the first seven ecumenical councils. The Council of Chalcedon in 451 issued a formulation of the hypostatic union of the two natures of Christ, one human and one divine, "united with neither confusion nor division".[38] Most of the major branches of Western Christianity and Eastern Orthodoxy subscribe to this formulation,[38] while many branches of Oriental Orthodox Churches reject it,[39][40][41] subscribing to miaphysitism.

According to the Summa Theologica of Thomas Aquinas, in the singular case of Jesus, the word Christ has a twofold meaning, which stands for "both the Godhead anointing and the manhood anointed". It derives from the twofold human-divine nature of Christ (dyophysitism): the Son of man is anointed in consequence of His incarnated flesh, as well as the Son of God is anointing in consequence of the "Godhead which He has with the Father" (ST III, q. 16, a. 5).[42]

Symbols[edit]

See also: Christogram, Xian (abbreviation), and Xmas
The Chi Rho
Christ Pantocrator mosaic, Church of the Holy Sepulchre, showing use of ΧϹ digraph

The use of "Χ" as an abbreviation for "Christ" derives from the Greek letter Chi (χ), in the word Christós (Greek: Χριστός). An early Christogram is the Chi Rho symbol, formed by superimposing the first two Greek letters in Christ, chi (Χ) and rho (Ρ), to produce ☧.[43]

The centuries-old English word Χmas (or, in earlier form, XPmas) is an English form of χ-mas,[44] itself an abbreviation for Christ-mas. The Oxford English Dictionary (OED) and the OED Supplement have cited usages of "X-" or "Xp-" for "Christ-" as early as 1485. The terms "Xpian" and "Xren" have been used for "Christian", "Xst" for "Christ's" "Xρofer" for Christopher and Xmas, Xstmas, and Xtmas for Christmas. The OED further cites usage of "Xtianity" for "Christianity" from 1634.[note 2] According to Merriam-Webster's Dictionary of English Usage, most of the evidence for these words comes from "educated Englishmen who knew their Greek".[46][47]

The December 1957 News and Views published by the Church League of America, a conservative organization founded in 1937,[48] attacked the use of "Xmas" in an article titled "X=The Unknown Quantity". Gerald L. K. Smith picked up the statements later, in December 1966, saying that Xmas was a "blasphemous omission of the name of Christ" and that "'X' is referred to as being symbolical of the unknown quantity."[49] More recently, American evangelist Franklin Graham and former CNN contributor Roland S. Martin publicly raised concerns. Graham stated in an interview that the use of "Xmas" is taking "Christ out of Christmas" and called it a "war against the name of Jesus Christ."[50] Roland Martin relates the use of "Xmas" to his growing concerns of increasing commercialization and secularization of what he says is one of Christianity's highest holy days.[51]

See also[edit]

Notes[edit]

  1. ^ Pronounced /kraɪst/. From Latin: Christus; from Greek: χριστός, translit. khristós, lit. "anointed, covered in oil"; a semantic loan of Imperial Aramaic: משיחא, romanized: məšīḥā or Hebrew: מָשִׁיחַ, romanized: māšîaḥ, lit. 'messiah'; from Imperial Aramaic: משח, romanized: məšaḥ or Hebrew: מָשַׁח, romanized: māšaḥ, lit. 'to anoint'.[3][4] Alternatively (Messiah or Messias): Latin: messias, from Greek: μεσσίας (alternative to χριστός), from the same Semitic word.
  2. ^ Viz. 1485 Rolls of Parliament VI.280/I The most famous, beloved, and Xren Prince. 1573 Baret Alv. s.v. V. "The long mistaking of this woorde Xps standing for Chrs by abbreuiation which fore lacke of knowledge in the greeke they tooke for x,p, and s, and so likewise Xpofer. 1598 Rowlands Betraying of Christ Hunter, Cl. 25 "Xpian the outward, the inward not at all"; 1634 Documents against Prynne, Camden, 33 "Such right...as your Xtianity, place, and function joyntly require." 1697 Aubrey Lives Milton (MS Aubrey 8, lf. 63) "He was so faire, that they called him the lady of Xts college."[45]

References[edit]

  1. ^ Schönborn, Christoph (1994). God's human face: the Christ-icon. p. 154. ISBN 0-89870-514-2.
  2. ^ Galey, John (1986). Sinai and the Monastery of St. Catherine. p. 92. ISBN 977-424-118-5.
  3. ^ Zanzig, Thomas (2000). Jesus of history, Christ of faith. p. 314. ISBN 0-88489-530-0.
  4. ^ "Etymology Online: messiah". Etymonline.com. Retrieved November 19, 2010.
  5. ^ Prager, Edward (2005). A Dictionary of Jewish-Christian Relations. p. 85. ISBN 0-521-82692-6.
  6. ^ Zanzig, Thomas (2000). Jesus of history, Christ of faith. p. 33. ISBN 0-88489-530-0.
  7. ^ Espin, Orlando (2007). n Introductory Dictionary of Theology and Religious Studies. p. 231. ISBN 978-0-8146-5856-7.
  8. ^ Jump up to:a b Pannenberg, Wolfhart (1968). Jesus God and Man. pp. 30–31. ISBN 0-664-24468-8.
  9. ^ Borg, Marcus (August 31, 2012). "A Chronological New Testament". The Huffington Post.
  10. ^ "Saint Paul, the Apostle". Encyclopædia Britannica. Retrieved May 23, 2013.
  11. ^ "Jesus Christ". Encyclopædia Britannica. Retrieved May 23, 2013.
  12. ^ Jump up to:a b χριστός. Liddell, Henry George; Scott, Robert; A Greek–English Lexicon at the Perseus Project
  13. ^ Messiah Retrieved February 4, 2020
  14. ^ Doniger, Wendy (2000). Merriam-Webster's Encyclopedia of World Religions. Merriam-Webster. p. 212. ISBN 0-87779-044-2.
  15. ^ Jump up to:a b Bauer, Walter, et al., eds. (1957). "Μεσσίας, ου, ὁ". A Greek–English Lexicon of the New Testament and Other Early Christian Literature (1 ed.). Chicago: University of Chicago Press.
  16. ^ "Christ". Oxford English Dictionary (Online ed.). Oxford University Press. (Subscription or participating institution membership required.)
  17. ^ Jump up to:a b c Herbermann, Charles, ed. (1913). "Origin of the Name of Jesus Christ" . Catholic Encyclopedia. New York: Robert Appleton Company.
  18. ^ "What Do 'Messiah' and 'Jesus Christ' Mean?. Both Christ and Messiah mean anointed or anointed one". January 26, 2011. Archived from the original on June 22, 2016. Retrieved September 17, 2018. anointing was a rite of kingship in Syria-Palestine in the fourteenth century BCE.
  19. ^ "1611 King James Bible, Second Book of Maccabees, chapter 1, verse 10". kingjamesbibleonline.org.
  20. ^ "Greek Septuagint and Wiki English Translation, Second Book of Maccabees, chapter 1". katabiblon.com (in English and Greek). Archived from the original on October 4, 2018.
  21. ^ "1611 King James Bible, Book of Sirach, chapter 46, verse 19". kingjamesbibleonline.org.
  22. ^ "Greek Septuagint and Wiki English Translation, Book of Sirach, chapter 46". katabiblon.com (in English and Greek). Archived from the original on October 5, 2018.
  23. ^ Jump up to:a b Ekstrand, Donald W. (2008). Christianity. pp. 147–150. ISBN 978-1-60477-929-5.
  24. ^ Ekstrand, Donald W. (2008). Christianity. p. 81. ISBN 978-1-60477-929-5.
  25. ^ Matthew 26:63–64.
  26. ^ Luke 22:70.
  27. ^ Mark 14:61–62.
  28. ^ Jump up to:a b c Herbermann, Charles, ed. (1913). "Messiah" . Catholic Encyclopedia. New York: Robert Appleton Company.
  29. ^ Hurtado, Larry W. (2005). Lord Jesus Christ: Devotion to Jesus in Earliest Christianity. p. 99. ISBN 0-8028-3167-2.
  30. ^ Rahner, Karl (2004). Encyclopedia of theology: A concise Sacramentum mundi. pp. 730–739. ISBN 0-86012-006-6.
  31. ^ Barclay, William (2002). The letters to the Galatians and Ephesians. pp. 152–153. ISBN 0-664-22559-4.
  32. ^ Ehrman 2014, p. 108.
  33. ^ Ehrman 2014, p. 171.
  34. ^ O'Collins 2009, p. 1-3.
  35. ^ Ramm 1993, p. 15.
  36. ^ Bird, Evans & Gathercole 2014, p. 134, n.5.
  37. ^ Ehrman 2014, p. ch.6-9.
  38. ^ Jump up to:a b Davis 1990, p. 342.
  39. ^ Armentrout & Boak Slocum 2005, p. 81.
  40. ^ Espín & Nickoloff 2007, p. 217.
  41. ^ Beversluis 2000, p. 21–22.
  42. ^ Thomas Aquinas (1947). English translation of the "Summa Theologica", with Latin text. dhspriory.org (in Latin and English). Translated by Fathers of the English Dominican Province. Benziger Bros. Archived from the original on October 21, 2014. Retrieved July 26, 2019., with a quotation form the Epistle to Palestinians of Pope Leo I
  43. ^ Steffler, Alva William (2002). Symbols of the Christian faith. p. 66. ISBN 0-8028-4676-9.
  44. ^ Griffiths, Emma (December 22, 2004). "Why get cross about Xmas?". BBC News. Retrieved April 22, 2022.
  45. ^ "X". Oxford English Dictionary (Online ed.). Oxford University Press. (Subscription or participating institution membership required.)
  46. ^ "Xmas" article, Merriam-Webster's Dictionary of English Usage, Merriam-Webster, 1994, p 968, ISBN 978-0-87779-132-4, retrieved via Google Books, December 27, 2008
  47. ^ O'Conner, Patricia T.; Kellerman, Stewart (2009). Origins of the Specious: Myths and Misconceptions of the English Language. New York: Random House. p. 77. ISBN 978-1-4000-6660-5.
  48. ^ "Subject Guide to Conservative and Libertarian Materials, in Manuscript Collections". University of Oregon.
  49. ^ Kominsky, Morris (1970). The Hoaxers: Plain Liars, Fancy Liars and Damned Liars. pp. 137–138. ISBN 0-8283-1288-5.
  50. ^ American Morning: A Conversation With Reverend Franklin Graham, CNN (December 16, 2005). Retrieved on December 29, 2009.
  51. ^ Martin, Roland (December 20, 2007). Commentary: You can't take Christ out of Christmas, CNN. Retrieved on December 29, 2009.

Further reading[edit]

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People Who Have Understood Paul is Anti-Christ's Teachings

People Who Have Understood Paul is Anti-Christ's Teachings - Articles - Oneness - True Faith



People Who Have Understood Paul is Anti-Christ's Teachings
Submitter: wizanda Date: 2006/8/6 Views: 3418 Rate: 5.84/171

Summary:This is a list of Intelligent people, who have realised that Paul is fake!
Tags: Paul Anti-Christ Christianity False Perdition Theologians


In the excellent book Christ or Paul?, the Rev. V.A. Holmes-Gore wrote: Quote:

"Let the reader contrast the true Christian standard with that of Paul and he will see the terrible betrayal of all that the Master taught....For the surest way to betray a great Teacher is to misrepresent his message....That is what Paul and his followers did, and because the Church has followed Paul in his error it has failed lamentably to redeem the world....The teachings given by the blessed Master Christ, which the disciples John and Peter and James, the brother of the Master, tried in vain to defend and preserve intact were as utterly opposed to the Pauline Gospel as the light is opposed to the darkness."

The great theologian Soren Kierkegaard, writing in The Journals, echoes the above sentiment: Quote:

"In the teachings of Christ, religion is completely present tense: Jesus is the prototype and our task is to imitate him, become a disciple. But then through Paul came a basic alteration. Paul draws attention away from imitating Christ and fixes attention on the death of Christ The Atoner. What Martin Luther. in his reformation, failed to realize is that even before Catholicism, Christianity had become degenerate at the hands of Paul. Paul made Christianity the religion of Paul, not of Christ Paul threw the Christianity of Christ away, completely turning it upside down. making it just the opposite of the original proclamation of Christ"

The brilliant theologian Ernest Renan, in his book Saint Paul, wrote: Quote:

"True Christianity, which will last forever, comes from the gospel words of Christ not from the epistles of Paul. The writings of Paul have been a danger and a hidden rock. the causes of the principal defects of Christian theology."

Albert Schweitzer, winner of the 1952 Nobel Peace Prize, has been called "one of the greatest Christians of his time." He was a philosopher, physician, musician, clergyman, missionary, and theologian. In his The Quest for the Historical Jesus and his Mysticism of Paul he writes: Quote:

"Paul....did not desire to know Christ....Paul shows us with what complete indifference the earthly life of Jesus was regarded....What is the significance for our faith and for our religious life, the fact that the Gospel of Paul is different from the Gospel of Jesus?....The attitude which Paul himself takes up towards the Gospel of Jesus is that he does not repeat it in the words of Jesus, and does not appeal to its authority....The fateful thing is that the Greek, the Catholic, and the Protestant theologies all contain the Gospel of Paul in a form which does not continue the Gospel of Jesus, but displaces it."

William Wrede, in his excellent book Paul, informs us: Quote:

"The oblivious contradictions in the three accounts given by Paul in regard to his conversion are enough to arouse distrust....The moral majesty of Jesus, his purity and piety, his ministry among his people, his manner as a prophet, the whole concrete ethical-religious content of his earthly life, signifies for Paul's Christology nothing whatever....The name 'disciple of Jesus' has little applicability to Paul....Jesus or Paul: this alternative characterizes, at least in part, the religious and theological warfare of the present day"

Rudolf Bultman, one of the most respected theologians of this century, wrote in his Significance of the Historical Jesus for the Theology of Paul: Quote:

"It is most obvious that Paul does not appeal to the words of the Lord in support of his....views. when the essentially Pauline conceptions are considered, it is clear that Paul is not dependent on Jesus. Jesus' teaching is -- to all intents and purposes -- irrelevant for Paul."

Walter Bauer, another eminent theologian, wrote in his Orthodoxy and Heresy in Earliest Christianity: Quote:

"If one may be allowed to speak rather pointedly the Apostle Paul was the only Arch-Heretic known to the apostolic age."

George Bernard Shaw, winner of the Nobel Prize for Literature in 1925; in his Androcles and the Lion, we read: Quote:

"There is not one word of Pauline Christianity in the characteristic utterances of Jesus....There has really never been a more monstrous imposition perpetrated than the imposition of Paul's soul upon the soul of Jesus....It is now easy to understand how the Christianity of Jesus....was suppressed by the police and the Church, while Paulinism overran the whole western civilized world, which was at that time the Roman Empire, and was adopted by it as its official faith."

Will Durant; in his Caesar and Christ, he wrote: Quote:

"Paul created a theology of which none but the vaguest warrants can be found in the words of Christ....Through these interpretations Paul could neglect the actual life and sayings of Jesus, which he had not directly known....Paul replaced conduct with creed as the test of virtue. It was a tragic change."

Martin Buber, the most respected Jewish philosopher of this century, wrote in Two Types of Faith: Quote:

"The Jesus of the Sermon on the Mount is completely opposed to Paul"

In one of the best books on early Christianity, Those Incredible Christians, Dr. High Schonfield reports: Quote:

"It was not only the teaching and activities of Paul which made him obnoxious to the Christian leaders: but their awareness that he set his revelations above their authority and claimed an intimacy with the mind of Jesus, greater than that of those who had companied with him on earth and had been chosen by him....It was an abomination, especially as his ideas were so contrary to what they knew of Jesus, that he should pose as the embodiment of the Messiah 's will....Paul was seen as the demon-driven enemy of the Messiah....For the legitimate Church, Paul was a dangerous and disruptive influence, bent on enlisting a large following among the Gentiles in order to provide himself with a numerical superiority with the support of which he could set at defiance the Elders at Jerusalem. Paul had been the enemy from the beginning. and because he failed in his former open hostility he had craftily insinuated himself into the fold to destroy it from within."

If anyone knows other people, who have seen the truth, please add them in the comments and I will add them to the list.
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그리스도 - 위키백과, 우리 모두의 백과사전

그리스도 - 위키백과, 우리 모두의 백과사전


그리스도

위키백과, 우리 모두의 백과사전.

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기독교 관련 설화
기타 일반

그리스도(고대 그리스어: Χριστός 크리스토스[*])는 히브리어 구약성경의 '메시아'가 헬라어 신약성경의 '크리스토스'와 영어 '크라이스트'를 거쳐 한글로 번역된 단어다. 그리스도는 "기름부음을 받은 자"라는 뜻이다. 그 외 크리스트, 크라이스트, 기리사독(基利斯督) 모두 그리스도의 동의어다. 그리스도는 구약성경에서 '기름부음을 받은 자'라는 뜻을 가진 히브리어의 메시아(히브리어: מׇשִׁיחַ 마쉬하)를 70인역에서 그리스어로 번역하는 과정에서 처음 사용하였다. 기름부음은 아벨의 제사에 기름을 사용한 데 기인한다. 그리스도는 기독교 신약성경에서 예수를 대표하는 제목으로 사용한다.[1][2]

일반적으로 그리스도는 나사렛 예수와 동의어로 사용된다.[2][3] 그러나 그리스도의 실제적 의미는 고대 그리스어: Χρίω 크리오[*]→기름 붓는다에서 온 단어로, '기름 부음을 받은 자'라는 뜻이다. 일반적으로 알려지지 않은 것은 그리스도는 기름 부음을 주는 자라는 뜻을 함께 가지고 있다. 기독교는 예수 그리스도를 하나님으로 여긴다. 예수가 타나크(그리스도교인들은 '구약'이라고 함)에서 예언된 그리스도, 또는 메시아라는 것을 믿는 종교인 기독교의 '기독'은 그리스도를 한자로 음역한 것을 줄인 것으로, 그리스도교인을 뜻하는 말인 크리스천은 같은 뜻의 영어: Christian을 한글로 표기한 것이다. 대부분의 유대인들은 예수를 메시아로 인정하지 않고 언젠가 올 메시아를 기다리고 있다. 그리스도교인들은 대체로 예수 그리스도가 언젠가 재림하여 남은 메시아 예언을 실현한다고 믿는다.

기독교에서의 그리스도[편집]

삼위일체 구별[편집]

<nowiki /> 이 부분의 본문은 삼위일체입니다.
  • 성부- 하나님 : 하나님의 호칭이며 이름인 동시에 이름이 아니다. 무슨 말이냐 하면, 모세 당시의 세계가 다신교인 것을 감안했을 때에 다른 신과 이 신을 구분하기 위한 용도로써는 이름이 아니지만, 인간들과 '나와 너'라는 관계를 만들기 위한 용도로써는 이름이다. 탈출기(Exodus) 3장 14절에 의하면 하느님은 모세의 이름을 알려달라는 물음에 긍정인 동시에 부정으로 '나는 나다(라틴어-EGO SUM QUI SUM. 영어-I AM THAT I AM. 히브리어-YHWH)'라고 알려주었다. 타락하여 영원한 죽음으로 떨어질 운명인 인류를 구원하는 창조주의 계획을 이루기 위하여 이스라엘 민족을 선택(정확히는 이스라엘 민족의 시조인 아브라함을 선택)하였기에 구약에서 유대인들의 민족신인 '것처럼' 보이나(보이는 것 뿐이지, 실상 구약 내에서도 이미 온세상의 유일신이라는 점이 보인다), 예수가 부활하여 그 인류 구원 계획이 세상에 알려지면서 모든 인류의 유일한 신이라는 것이 알려진다.
  • 성자- 예수 그리스도 : 성부에게 낳음을 받은 성부와 동일 본질인 하나님이다. 모든 인간들의 죄값을 대신 치르기 위하여 동정 마리아의 몸을 통해 성령으로 잉태되어 죄가 없다는 것 말고는 완벽히 똑같은 인간이 되어 태어났다. 핍박을 당하며 십자가에서 죽었으나 죽은 지 3일만에 부활했고, 다시 승천하여 하나님의 오른편에 앉아 있으며 심판을 위해 이 세상에 다시 온다고 하는 인류의 구세주이다. 반드시 다시 오되 그 시기는 성부만 안다고 한다.
  • 성령- 성령 : 성부와 성자에게서 혹은 성부에게서 발함을 받는 성부와 성자와 동일본질인 하나님이다. 예수 그리스도 승천 후 그를 믿는 사람들에게 들어오기 시작했으며, 지금 이 시대에 역사하여 믿는 자들을 돕고 가르치는 존재이다.

성부, 성자, 성령 이 세 존재는 위격으로는 개별적으로 구별되지 않으므로 동일본질인 한 분의 하나님이다.

예수 그리스도[편집]

마태복음 1장 20-21절(NIV)에 따르면, 주님의 천사가 마리아의 약혼자 요셉에게 꿈으로 나타났는데, 성령으로 말미암아 그녀가 한 아들을 출산할 것이라고 말하였다. 천사는 요셉에게 "그의 이름을 예수라 하라. 그가 자기 백성을 그들의 죄에서 구원할 것이니라."라고 지시하였다.

그리스도[편집]

그리스도인들은 사도 베드로의 신앙고백처럼 예수께서 살아계신 하나님의 아들로 그리스도이심을 믿으며 예수를 주(主), 구세주로 경배하며, 하나님의 도우심으로 그분을 믿고 따르는 삶을 살아내고자 한다.(성공회 공동체에서 주교와 사제와 교우들이 견진성사를 집전할 때에 공동체가 하는 신앙고백 일부이다. 《성공회기도서》의 견진예식 참조.) 기독교인들은 예수가 히브리 성서에 예언하는 "기름 부음 받은 이" 곧 왕이신 그리스도라고 믿는다. 사도 베드로는 "주님은 그리스도, 곧 살아 계신 하나님의 아들이십니다."라고 언급함에 따라 (마태오의 복음서 16장 16절) 예수를 그리스도, 곧 하나님의 아들로 증언하였다. 영국 성공회 주교이자 신학자인 톰 라이트 주교는 《예수》(The Original Jesus)에서 베드로가 신앙고백한 카이사리아가 헤로데를 유대의 왕으로 세워서 유대를 간접지배한 로마 제국에 저항한 이들의 은신처였다고 주장함으로써, 베드로의 신앙고백을 정치적 해방을 위해 투쟁하던 이들을 위한 복음이었음을 암시한다.[4] 그리스도(메시아) 육체로 오신 하나님이라는 뜻. 이사야 9장 6절의 예언을 이루는 구원자. 유대교에서 예수님을 돌로 쳐 죽이려 한 것은 하나님이 자신들의 생각과 다르기 때문에 신성 모독으로 죽이려 하였다. 적그리스도 육체로 임하신 하나님을 부인하는자(요한2서 1장 7절)

하나님[편집]

하나님 혹는 하느님을 기독교에서는 태초에 온 우주만물을 창조하고 다스리는 유일한 신으로 믿는다. 스스로 계신 분이며 모든 주권이 그 분께 있음이 자연과 성경을 통해서 알 수 있다. 1977년 개신교와 천주교가 함께 번역한 현대어 공동번역성서에는 하느님이란 표현이 쓰였다.

천주교에서의 쓰임[편집]

천주교 전례와 전례주년에서 그리스도 호칭의 용법은 미사 통상문에 따르면 다음과 같다.

1. 미사의 본기도는 교회의 오랜 전통에 따라 주로 하느님 아버지께 그리스도를 통하여 성령 안에서 바치며, 삼위일체를 나타내는 긴 맺음말로 마친다.

- 성부께 바칠 때: 성부와 성령과 함께 천주로서 영원히 살아 계시며 다스리시는 성자 우리 주 예수 그리스도를 통하여 비나이다.
- 성부께 바치지만 기도 끝에 성자에 대한 말이 있을 때: 성자께서는 성부와 성령과 함께 천주로서 영원히 살아 계시며 다스리시나이다.
- 성자께 바칠 때: 주님께서는 성부와 성령과 함께 천주로서 영원히 살아 계시며 다스리시나이다.

2. 미사의 예물기도는 "우리 주 그리스도를 통하여 비나이다."라는 짧은 맺음말로 끝난다.

3. 미사의 영성체 후 기도는

- 성부께 바칠 때: 우리 주 그리스도를 통하여 비나이다.
- 성부께 바치지만 마지막에 성자에 대한 말이 있을 때: 성자께서는 영원히 살아 계시며 다스리시나이다.
- 성자께 바칠 때: 주님께서는 영원히 살아 계시며 다스리시나이다.

4. 미사 통상문에는 인사 감사 기도 등에서 여러 번 그리스도를 호칭하며 기도한다.

천주교 전례주년와 관련해서는 그리스도의 성체 성혈 대축일, 그리스도왕 대축일을 참고할 것.

기호[편집]

<nowiki /> 크리스토그램 문서를 참고하십시오.
카이 로.

그리스도의 준말(대개 Xmas의 준말로 쓰임)인 그리스어 알파벳 "치"에서 파생된 Χ의 이용이 현대의 세속적인 용도로 잘못 해석되는 경우가 있다. Χmas라는 고대 영어 낱말은 실제로 성탄절의 준말 형태인 CHmas의 축약형이다.

초기 크리스토그램은 두 개의 초기 그리스어 낱말 "카이"(ch)와 로(r)를 합친 ☧라는 카이 로 기호이다.[5]

같이 보기[편집]

각주[편집]

  1. ↑ Zanzig, Thomas (2000). 《Jesus of history, Christ of faith》. 33쪽. ISBN 0-88489-530-0.
  2. ↑ 이동:가 나 Espin, Orlando (2007). 《n Introductory Dictionary of Theology and Religious Studies》. 231쪽. ISBN 0814658563.
  3. ↑ Prager, Edward (2005). 《A Dictionary of Jewish-Christian Relations》. 85쪽. ISBN 0521826926.
  4. ↑ 《예수》/톰 라이트 지음/이혜진 옮김/살림[쪽 번호 필요]
  5. ↑ Steffler, Alva William (2002). 《Symbols of the Christian faith》. 66쪽. ISBN 0-8028-4676-9.
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