성 그레고리오의 가르침에 담긴 성육신과 구원

### 성육신: 그리스도의 인성을 취하심을 통한 하나님과의 일치
* 🙏 오늘은 카파도키아 교부 중 중요한 인물인 나지안주스의 성 그레고리가 **성육신의 본질**을 강조한 심오한 문장을 묵상해 보겠습니다.
* 📜 성 그레고리오의 101번째 서신은 **"하느님께서 취하지 않으신 것은 치유하지 않으셨지만, 그분의 신격에 연합된 것은 또한 구원받는다"**고 말하며 하느님께서 사람이 되신 구원 실체를 요약합니다.
* ✨ 구원의 본질은 단순히 죄의 용서가 아니라 **하나님과의 연합**을 통해 인간성을 신격화하여 신성한 생명에 참여할 수 있게 하는 것입니다.
* ⚖ 성 그레고리는 이단적인 견해를 다루면서 진정한 치유와 구원이 일어나기 위해서는 **그리스도께서 인간의 본성 전체를 취하셔야 한다**고 강조합니다.
* 🌟 하나님께서 우리 인류를 온전히 품어주신 것처럼, 우리도 **하나님께 온전히 헌신**함으로써 구원의 위대한 선물에 응답하도록 격려합니다.
* 💖 성 그레고리는 그리스도를 통해 우리가 경험하는 변화를 아름답게 표현하며 **"그리스도가 우리와 같이 되셨으니 우리도 그리스도를 닮아가자"**고 말하며 이 신성한 교환에 합당한 방식으로 살 것을 촉구했습니다.
* 🎉 부활을 기념하며 우리를 죽음에서 영생으로 이끄신 **부활하신 하나님과의 관계에 대한 기쁨과 경외심**을 되새깁니다.
* 🙏 우리가 이 일치의 선물을 받아들이고 신앙의 아름다움과 현실을 반영하여 **그분과 친교**하며 살기 위해 노력하기를 바랍니다.

나지안주스의 성 그레고리는 하나님이 인류를 자신과 연합시켜 참된 구원과 영생을 얻게 하신다고 가르칩니다.

in the name of the Father, and of the Son, and of the Holy Spirit. I would like today to dwell on what is possibly one of the most famous sentences in the entire corpus of the writings of our holy fathers, and indeed one of the most important. And having dwelt on that sentence and what it means, to share a few others from the same author that I find so very powerful and encouraging in the spiritual life. The sentence in question comes from the writings of our holy hierarch St. Gregory of Nazianzus, one of the great Cappadocian fathers, the most poetically minded of the three whom we usually think of under that title, the others being St. Gregory of Nyssa and St. Basil of Caesarea. St. Gregory of Nazianzus was a deeply poetic figure, a solitary by inclination, but called by God through the instigation of his brethren and others to a life of defense of the faith and articulation of spiritual truth in the face of the ongoing heretical disputes of his generation. The text

from which I want to begin is St. Gregory's 101st epistle, as it's numbered in the Corpus that we have today, which is written to Clonus. I'm sure that many of you have encountered this letter before and perhaps read it, but certainly, you will have heard this phrase: That which he God has not assumed, he has not healed; but that which is united to his godhead is also saved. That which God has not assumed, he has not healed; but that which is united to him, to the godhead, he has saved. This single sentence, in all of its compactness and beauty, is perhaps the best summary that we have in all of patristic testimony to the nature of the Incarnation as a saving reality for humankind. God became man in order that man might become God, something the same Saint writes elsewhere, as had others before him. God takes his Humanity unto himself, that we might be united to his divinity, and the nature of that salvation, the soteriological reality of that Incarnation, lies precisely in what the

saint here discloses. God saves us by uniting us to Himself. It's not simply an act of forgiveness of sins, though forgiving sins is essential. If the barrier of our sin remains something that divides us always from God, unforgiven and unhealed, then of course no spiritual progress can be made. But forgiveness in and of itself is not the nature of salvation. Salvation consists in our humanity being deified, being united to God Himself, and lifted up into that divine and eternal life. That which He has not assumed, He has not healed. St. Gregory, of course, is arguing this in the context of the ongoing disputes with Apollinarius and others in the post-Arian era of many doctrinal conflicts. And he's specifically arguing against the notion prevalent in some of those writers and thinkers that the Lord assumed humanity but without a human mind, or without a human soul, or without a human will, as was variously expressed in different versions of this line of thought. And in response to that, St. Gregory insists, No, Christ must assume in

the Incarnation, the whole of human nature, because what he doesn't assume, he doesn't heal, for healing is the act of being assumed into his life. This extraordinary testimony summarizes in a profound way the nature of our conversion into Christ. By that Incarnation, we love him deeply, we want to follow him, and yet for all that desire, for all that hope and will, unless he comes and takes our flesh and heart and mind and soul and all that we are and draws it into himself, there is no hope for that life of eternity. And the good news, the gospel of salvation, is that he has done precisely this. He has assumed all that is to say, he has assumed the whole of my nature, that the whole of me might be redeemed if only I will follow him repentantly, receiving that adoption. With that passage in mind, I want to read another from him, this coming from one of his theological texts, and it's something that builds on what he says in that letter, or rather the same sentiments expressed in

that letter in a way that deals with the joy and the awe that we have standing before the Risen God in Pascal resurrectional Glory. Speaking on the Feast of pasca, St Gregory naanis writes this another of his very famous passages, oration 1 section 4. Yesterday I was crucified with him. Today I am glorified with him. Yesterday I died with him. Today I am quickened with him. Yesterday I was buried with him. Today I Rise with him. And as he writes in the next uh paragraph of the same oration, Let us become like Christ since Christ became like us. Let us become gods for his sake since for our sake he became man. He assumed the worse that he might give us the better. He assumed the poor that through his poverty we might become rich. He took upon himself the form of a servant that we might receive back Freedom. He came down that we might be lifted up. He was tempted that we might conquer. And so in response to all of

that the saint writes we ought to give our lives. We cannot, of course, have it in our power to assume the godhead. That is a gift of God's mercy towards us, assuming our nature. But in light of all that he has done and is doing for us, let us respond with the wholeness of our being towards him, with energy and zeal, giving of ourselves to the one who first gave himself for us. As the saint writes a little later, let us give all, offer all to him who gave himself, or in another place, let us give ourselves, the possession most precious to God and most fitting. Let us give back to the image that which was made after the image. My dear brothers and sisters, such beauty comes to us from our saints, but it is a beauty not simply of emotion or expression. It is a beauty of the reality of the life we live. God has given himself, united us to himself, that we might be joined to him, saved by being assumed into his life. May we attain that.

great gift that he so freely offers, and live with him forever. Amen. [Music]

Why Jesus Became Fully Human

PatristicNectarFilms

나지안주스의 성 그레고리 저술의 중요성

카파도키아의 저명한 교부였던 나지안주스의 성 그레고리는 신앙을 수호하고 영적 진리를 분명히 밝히는 데 중요한 역할을 했습니다.

그의 101번째 서신에는 성육신에 관한 강력한 구절이 들어 있습니다: "하느님께서 취하지 않으신 것은 치료하지 않으셨지만, 그분의 신격에 연합된 것은 또한 구원받습니다.

" 이 문장은 하나님의 인성과 신성의 결합을 강조하면서 인류를 위한 구원 실재로서의 성육신의 본질을 요약합니다.

성 그레고리가 말하는 구원의 본질

성 그레고리는 구원은 단순히 죄의 용서만이 아니라 하나님과 연합하는 것이라고 강조합니다.

그는 그리스도께서 완전한 인간 본성 없이 인성을 취하셨다는 개념에 반대하며, 치유는 하나님의 생명 안으로 완전히 받아들여지는 데서 비롯된다고 주장합니다.

성육신은 우리의 회심과 구속에 필수적인 것으로 여겨지며, 우리가 회개하고 그리스도를 따를 경우 영생에 대한 희망을 제공합니다.

부활하신 하느님의 기쁨: 나지안주스의 성 그레고리

나지안주스의 성 그레고리는 그리스도의 부활의 변화시키는 힘을 묵상하며 우리의 삶과 그분의 삶 사이의 깊은 연관성을 강조합니다.

그분은 우리를 위해 자신을 먼저 내어주신 것처럼 우리 자신을 온전히 하느님께 바침으로써 하느님의 자비에 응답하도록 우리를 부르십니다.

성인의 가르침은 하느님과의 연합의 아름다움과 그분의 사랑을 통해 고양되고 변화되어야 한다는 부르심을 강조합니다.

이 메시지는 무료로 제공되는 영생이라는 위대한 선물을 강조합니다.

이 선물을 받아들이고 그 선물과 조화를 이루며 사는 것의 중요성을 강조합니다.

진심 어린 "아멘"으로 마무리하며 음악과 함께 메시지를 마무리합니다.