Keywords: Incarnation, Logos, Truth, Lamb, merciful-heart, dialectics, love, freedom
Abstract:
The problem of the report between the Incarnation and the original sin was reinterpreted by the West in a manner which contradicts the spirituality of the Eastern Fathers. In the parable of the good Samaritan, the Saviour does not refer to the original sin as the fall of Adam, but as the "looting" of men for the Holy Spirit, who resided within their hearts as a treasure of Light. This looting was followed by the injury of the tare of bodily temptations as a seed of the devil, as if Adam would have entered a cell from where he could not escape. The Saviour shows that the lives of men are paradoxically spent between the haughtiness of the worldly glory to take over the entire world and the hidden tare that brings the body back into the earth and under the shadow of death (cf. Mark 8, 36). In the primordial state, three aspects were decisive: firstly, obeying the will of God for the fulness of the heart; secondly, the power that Adam got through this obedience, like an Archangel holding the sword of the Word of God, for which the Saviour presents him as "the guardian of Eden" (cf. Matthew 12, 35); thirdly, watching out for the devil, the enemy of the Holy Spirit (cf. Matthew 12, 35). Being avoided by the devil incarnated into a snake, Adam was not tempted, but "murdered" (John 8, 44) by the luring of Eve to the forbidden fruit, and thus by the blasphemy against the name of God. The purpose of the Incarnation was the redeeming Sacrifice of Christ, made for the gift of the resurrection through grace and of redemption of the heart by the Truth of the life in Christ, proven at the Resurrection, which destroyed the dominion of the devil (cf. Hebrews 2, 14-15).
Pages: 12-23