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The Divine Dilemma and Its Solution in the Incarnation III
This great work was, indeed, supremely worthy of the goodness of God. A king who has founded a city, so far from neglecting it when through the carelessness of the inhabitants it is attacked by robbers, avenges it and saves it from destruction, having regard rather to his own honor than to the people’s neglect. Much more, then, the Word of the All-good Father was not unmindful of the human race that He had called tobe; but rather, by the offering of His own body He abolished the death which they had incurred, and corrected their neglect by His own teaching.Thus by His own power He restored the whole nature of man. The Savior’s own inspired disciples assure us of this. We read in one place:“For the love of Christ constrains us, because we thus judge that, if One died on behalf of all, then all died; and He died for all that we should no longer live to ourselves, but to Him who died and rose again from the dead, even our Lord Jesus Christ.” And again another says: “But we behold Him Who has been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honor,that by the grace of God He should taste of death on behalf of every man.”The same writer goes on to point out why it was necessary for God the Word and none other to become Man: “For it became Him, for Whom are all things and through Whom are all things, in bringing many sons to glory, to make the Author of their salvation perfect through suffering.” He means that the rescue of mankind from corruption was the proper part only of Him Who made them in the beginning. He points out also that the Word assumed a human body, expressly in order that He might offer it in sacrifice for other like bodies: “Since then the children are sharers in flesh and blood, He also Himself assumed the same, in order that through death He might bring to nothing the one that has the power of death, that is to say, the Devil, and might rescue those who all their lives were enslaved by the fear of death.” For by the sacrifice of His own body He did two things: He put an end to the law of death which barred our way; and He made a new beginning of life for us, by giving us the hope of resurrection. By man death has gained its power over men; by the Word made Man death has been destroyed and life raised up anew. That is what Paul says, that true servant of Christ: “For since by man came death, by man came also the resurrection of the dead. Just as in Adam all die, even so in Christ shall all be made alive,” and so forth. Now,therefore, when we die we no longer do so as men condemned to death,but as those who are even now in process of rising we await the general resurrection of all, “which in its own times He shall show,” even God Who wrought it and bestowed it on us.This, then, is the first cause of the Savior’s becoming Man. There are, however, other things which show how wholly fitting is His blessed presence in our midst; and these we must now go on to consider.
Translations
Itúmọ̀
Iṣẹ́ ńlá yìí jẹ́, ní tòótọ́, iṣẹ́ tí ó yẹ gan-an fún oore Ọlọ́run. Ọba kan tí ó dá ìlú sílẹ̀, tí àwọn olùgbé rẹ̀ sì, nítorí àìfiyesi wọn, jẹ́ kí àwọn olè kọlu ìlú náà, kì í ṣe pé yóò kọ̀ ọ́ sílẹ̀; dípò bẹ́ẹ̀, ó máa gbẹ̀san fún ìlú náà, ó sì máa gba á là kúrò nínú ìparun, nítorí pé ó ka ọlá tirẹ̀ sí ju àìfiyesi àwọn ènìyàn náà lọ.
Bẹ́ẹ̀ ni, pẹ̀lú ìdí tí ó pọ̀ sí i, Ọ̀rọ̀ Baba Aláàánú Jùlọ kò gbàgbé ẹ̀dá ènìyàn tí Ó ti pè sí ìwàláàyè; ṣùgbọ́n dípò bẹ́ẹ̀, nípa fífi ara Rẹ̀ fúnni gẹ́gẹ́ bí ẹbọ, Ó pa ikú tí wọ́n ti fà sí ara wọn run, Ó sì tún àìfiyesi wọn ṣe nípasẹ̀ ẹ̀kọ́ Rẹ̀. Nípa báyìí, nípa agbára Rẹ̀ fúnra Rẹ̀, Ó tún gbogbo ìwà ẹ̀dá ènìyàn ṣe.
Àwọn ọmọ-ẹ̀yìn Olùgbàlà tí Ẹ̀mí Ọlọ́run mí sí fi èyí múlẹ̀ fún wa. A kà ní ibì kan pé:
“Ìfẹ́ Kristi ló ń mú wa, nítorí a ṣe ìdájọ́ báyìí pé, bí Ẹnìkan bá kú fún gbogbo ènìyàn, nígbà náà gbogbo ènìyàn ti kú; Ó sì kú fún gbogbo ènìyàn, kí a má bàa tún máa wàláàyè fún ara wa mọ́, ṣùgbọ́n fún Ẹni tí Ó kú tí Ó sì tún jí dìde kúrò nínú àwọn òkú, Olúwa wa Jésù Kristi.”
Ó tún sọ ní ibòmíràn pé:
“Ṣùgbọ́n a rí Ẹni tí a ti sọ di ẹni tí ó kéré díẹ̀ sí àwọn áńgẹ́lì, Jésù fúnra Rẹ̀, ẹni tí a fi ògo àti ọlá dé adé nítorí ìjìyà ikú, kí Ó lè tọ́ ikú wò fún gbogbo ènìyàn nípasẹ̀ oore-ọ̀fẹ́ Ọlọ́run.”
Onkọ̀wé kan náà tún tẹ̀síwájú láti ṣàlàyé ìdí tí ó fi ṣe pàtàkì pé Ọlọ́run Ọ̀rọ̀ fúnra Rẹ̀, kì í ṣe ẹlòmíràn, di Ènìyàn:
“Nítorí ó yẹ fún Ẹni tí ohun gbogbo wà fún, àti nípasẹ̀ Ẹni tí ohun gbogbo wà, nígbà tí Ó ń mú ọ̀pọ̀lọpọ̀ ọmọ wá sí ògo, láti mú Olùpilẹ̀ṣẹ̀ ìgbàlà wọn pé nípasẹ̀ ìjìyà.”
Ohun tí ó túmọ̀ sí ni pé ìgbàlà ènìyàn kúrò nínú ìbàjẹ́ jẹ́ iṣẹ́ tí ó yẹ fún Ẹni náà nìkan tí Ó dá wọn ní ìbẹ̀rẹ̀. Ó tún fi hàn pé Ọ̀rọ̀ náà gba ara ènìyàn wọ̀, ní pàtàkì kí Ó lè fi ara náà rúbọ gẹ́gẹ́ bí ẹbọ fún àwọn ara mìíràn tí ó jọ ọ́:
“Nítorí náà, níwọ̀n bí àwọn ọmọ náà ti jẹ́ alábàápín nínú ẹran ara àti ẹ̀jẹ̀, Òun fúnra Rẹ̀ náà gba irú ara kan náà wọ̀, kí Ó lè, nípasẹ̀ ikú, pa ẹni tí ó ní agbára ikú run, èyí ni Èṣù, kí Ó sì gba àwọn tí gbogbo ayé wọn ti wà ní oko ẹrú nítorí ìbẹ̀rù ikú sílẹ̀.”
Nítorí nípasẹ̀ ẹbọ ara Rẹ̀ fúnra Rẹ̀, Ó ṣe ohun méjì: Ó fòpin sí òfin ikú tí ó dí ọ̀nà wa; Ó sì ṣe ìbẹ̀rẹ̀ tuntun fún ìyè fún wa, nípa fífún wa ní ìrètí àjíǹde.
Nípasẹ̀ ènìyàn ni ikú ti rí agbára lórí ènìyàn; ṣùgbọ́n nípasẹ̀ Ọ̀rọ̀ tí Ó di Ènìyàn, a ti pa ikú run, a sì tún gbé ìyè dìde. Ohun tí Pọ́ọ̀lù, ìránṣẹ́ Kristi tòótọ́ náà, sọ nìyẹn:
“Nítorí bí ikú ti wá nípasẹ̀ ènìyàn, bẹ́ẹ̀ ni àjíǹde àwọn òkú sì wá nípasẹ̀ ènìyàn. Nítorí gẹ́gẹ́ bí gbogbo ènìyàn ṣe ń kú nínú Ádámù, bẹ́ẹ̀ ni gbogbo ènìyàn ni a ó sọ di alààyè nínú Kristi,” àti bẹ́ẹ̀ bẹ́ẹ̀ lọ.
Nítorí náà, ní báyìí, nígbà tí a bá kú, a kì í kú mọ́ bí àwọn ènìyàn tí a ti dá lẹ́bi ikú, ṣùgbọ́n gẹ́gẹ́ bí àwọn tí ìgbésí-ayé àjíǹde wọn ti bẹ̀rẹ̀ nísinsìnyí, tí a sì ń retí àjíǹde gbogbogbòò ti gbogbo ènìyàn, “èyí tí Òun yóò fi hàn ní àkókò rẹ̀,”16 Ọlọ́run fúnra Rẹ̀ ni Ẹni tí Ó ṣe é tí Ó sì fi í fún wa.
Èyí, nígbà náà, ni ìdí àkọ́kọ́ tí Olùgbàlà fi di Ènìyàn. Ṣùgbọ́n àwọn ohun mìíràn tún wà tí ó fi hàn bí ó ṣe yẹ gan-an fún Òun alábùkún láti wà láàárín wa; àwọn ohun wọ̀nyẹn sì ni a gbọ́dọ̀ wá gbé yẹ̀wò báyìí.
Ntụgharị
Ọrụ ukwu a bụ n’ezie ọrụ kwesịrị ekwesị nke ukwuu maka ịdị mma na ebere Chineke. Eze nke guzobere obodo, mgbe ndị bi n’obodo ahụ, n’ihi enweghị nlekọta ha, kwere ka ndị ohi wakpo ya, agaghị eleghara obodo ahụ anya; kama, ọ ga-abọ ọbọ maka ya, zọpụta ya pụọ n’ibi n’iyi, na-elekwasị anya karịa n’ịsọpụrụ onwe ya karịa n’ileghara ndị mmadụ anya.
Ya mere, karịa nke a, Okwu nke Nna ahụ Kasị Ezi Ọma echefughị agbụrụ mmadụ ahụ Ọ kpọrọ ka ha dịrị ndụ; kama, site n’ịchụ ahụ nke Ya n’onwe Ya n’àjà, O wepụrụ ọnwụ ahụ ha kpatara n’onwe ha, ma site n’ozizi nke Ya n’onwe Ya, O mezigharịrị nleghara ha anya. N’ụzọ dị otu a, site n’ike nke Ya n’onwe Ya, O weghachiri ọdịdị mmadụ dum.
Ndị na-eso ụzọ Onye Nzọpụta, ndị Mmụọ Nsọ sitere n’ike mmụọ nsọ, na-agba anyị akaebe banyere nke a. Anyị na-agụ n’otu ebe sị:
“N’ihi na ịhụnanya Kraịst na-amanye anyị, n’ihi na anyị na-ekpe ikpe otu a: ọ bụrụ na Otu Onye nwụrụ n’ihi mmadụ niile, ya bụ, mmadụ niile anwụọla; Ọ nwụkwara n’ihi mmadụ niile ka anyị ghara ịdịrị onwe anyị ndụ ọzọ, kama ka anyị dịrị Onye ahụ nwụrụ ma bilie ọzọ site n’etiti ndị nwụrụ anwụ ndụ, ya bụ, Onyenwe anyị Jisọs Kraịst.”
Ọzọkwa, onye ọzọ kwuru sị:
“Ma anyị na-ahụ Onye e mere ka Ọ dị ntakịrị karịa ndị mmụọ ozi, ya bụ Jisọs, onye, n’ihi ahụhụ nke ọnwụ, e ji ebube na nsọpụrụ kpue okpueze, ka site n’amara Chineke Ọ detụ ọnwụ ire n’ihi mmadụ niile.”
Odee ahụ gara n’ihu ịkọwa ihe mere o ji dị mkpa ka Chineke Okwu, ọ bụghị onye ọzọ, ghọọ mmadụ:
“N’ihi na ọ dabara Ya, Onye ihe niile dịịrị, Onye site n’aka Ya ka ihe niile dị, mgbe Ọ na-eduga ọtụtụ ụmụ mmadụ n’ebube, ime ka Onye Malitere nzọpụta ha zuo oke site n’ahụhụ.”
Ihe ọ pụtara bụ na nnapụta mmadụ pụọ n’ire ure bụ ọrụ kwesịrị ekwesị naanị maka Onye kere ha na mmalite. Ọ gosikwara na Okwu ahụ weere ahụ mmadụ n’onwe Ya kpọmkwem ka Ọ nwee ike ịchụ ya n’àjà maka ahụ ndị ọzọ yiri ya:
“Ya mere, ebe ụmụaka bụ ndị sonyere n’anụ ahụ na ọbara, Ya onwe Ya kwa weere otu ụdị ahụ ahụ, ka site n’ọnwụ Ọ wee mee ka onye nwere ike ọnwụ bụrụ ihe efu, ya bụ, Ekwensu, ma zọpụta ndị ahụ nọrọ ndụ ha niile n’ịbụ ohu n’ihi egwu ọnwụ.”
N’ihi na site n’ịchụ ahụ nke Ya n’onwe Ya n’àjà, O mere ihe abụọ: Nke mbụ, O kwụsịrị iwu ọnwụ nke gbochiri ụzọ anyị; nke abụọ, O mepere anyị mmalite ọhụrụ nke ndụ, site n’inye anyị olileanya nke mbilite n’ọnwụ.
Site n’aka mmadụ ka ọnwụ si nweta ike n’ebe mmadụ nọ; ma site n’aka Okwu ahụ ghọrọ mmadụ, e bibiri ọnwụ, a kpọlitekwa ndụ ọzọ. Nke a bụ ihe Pọl, ezi onyeozi Kraịst ahụ, kwuru:
“N’ihi na ebe ọ bụ na ọnwụ si n’aka mmadụ bịa, mbilite n’ọnwụ nke ndị nwụrụ anwụ sikwa n’aka mmadụ bịa. Dịka mmadụ niile si anwụ n’ime Adam, otu ahụ kwa ka a ga-eme ka mmadụ niile dị ndụ n’ime Kraịst,” na ihe ndị ọzọ yiri nke a.
Ya mere, ugbu a, mgbe anyị nwụrụ, anyị anaghị anwụ ọzọ dịka mmadụ ndị a mara ikpe ọnwụ, kama dịka ndị mbilite n’ọnwụ ha amalitelarị ọbụna ugbu a, ka anyị na-eche mbilite n’ọnwụ nke mmadụ niile n’ozuzu, “nke Ọ ga-egosi n’oge ya,”16 — ọbụna Chineke ahụ rụrụ ya ma nye anyị ya.
Nke a, ya mere, bụ ihe mbụ mere Onye Nzọpụta ji ghọọ mmadụ. Otú ọ dị, e nwere ihe ndị ọzọ na-egosi otú ọnụnọ Ya dị nsọ n’etiti anyị si bụrụ ihe kwesịrị ekwesị kpamkpam; ọ bụkwa ihe ndị a ka anyị ga-aga n’ihu ugbu a tụlee.
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