تفاوت میان نسخه‌های «بره خدا»

(ابرابزار)
 
[[File:Francisco de Zurbarán 006.jpg|thumb|upright=1.2|''[[Agnus Dei (Zurbarán)|Agnus Dei]]'' c. 1635-1640, by [[Francisco de Zurbarán]], [[Prado Museum]]]]
[[File:Ghent Altarpiece D - Adoration of the Lamb 2.jpg|upright=1.3|thumb|''[[Adoration of the Mystic Lamb]]'', with gushing blood, detail of the ''[[Ghent Altarpiece]]'', [[Jan van Eyck]], {{circa|1432}}]]
بره خدا (یونانی: {{lang-el|Ἀμνὸς τοῦ Θεοῦ، رومی سازی: Θεοῦ|Amnòs toû Theoû؛ لاتین:Theoû}}; {{lang-la|Agnus Deī|italic=no}} [{{IPA-la|ˈaɲus ˈde.i]|}}) عنوانی برای عیسی است که در انجیل یوحنا ظاهر می‌شود. در یوحنا ۱:۲۹ آمده‌است، جایی که جان باپتیست عیسی را می‌بیند و می‌گوید: «ببین بره خدا که گناهان دنیا را برمی‌دارد».<ref name=Bulgakov>''[[The Lamb of God (book)|The Lamb of God]]'' by [[Sergei Bulgakov]] 2008 {{ISBN|0-8028-2779-9}} page 263</ref> این عبارت دوباره در یوحنا ۱:۳۶ ظاهر می‌شود.
 
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.<ref name=anselm/><ref name=Cullmann/> در الهیات مسیحی، بره خدا به عنوان اصل و اساس پیام مسیحیت تلقی می‌شود.<ref>{{cite book|url = https://books.google.com/books?id=PB-zfFmR0I0C&pg=PA21&dq=%22Pascha%22+name&hl=en&sa=X&ei=FqKAT_eTKMfA0AG7xMHXBw&ved=0CDQQ6AEwAA#v=onepage&q=%22Pascha%22%20name&f=false|title = The Antenicene Pascha: A Rhetorical History|author=Karl Gerlach|publisher = Peeters Publishers|quote=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.|page=21|year= 1998}}</ref><ref>{{cite book|url = https://books.google.com/books?id=84USbbs1jfUC&pg=PA117&dq=Passover+Lamb+Lamb+of+God&hl=en&sa=X&ei=DK-AT4vlMqjm0QGz1ICXCA&ved=0CDYQ6AEwAA#v=onepage&q=Passover%20Lamb%20Lamb%20of%20God&f=false|title = The Destroyer and the Lamb: The Relationship Between Angelomorphic and Lamb Christology in the Book of Revelation|publisher=Mohr Siebeck|author= Matthias Reinhard Hoffmann|quote=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.|ISBN=3-16-148778-8|page=117|year= 2005}}</ref>