Together with the full divinity and humanity of Jesus, the third and fourth necessary affirmations of biblical Christology are that in the incarnation, divine and human natures remain distinct and natures are completely united in one person. The best test of these two realities is scripture passages. in which the divine glory of Jesus and human humility are presented together:
“For a child was born to us, a son gave himself to us; the government is on your shoulders; and thy name shall be: admirable counsellor, strong God, father of eternity, prince of peace?(Isaiah 9:6).
Were you born today in the city of David the Savior, who is Christ the Lord?(Luke 2. 11).
“And the Word became flesh, and dwelted among us, full of grace and truth, and we saw his glory, glory as that of the father’s begat?(John 1:14).
Compared to his Son, who, according to the flesh, came from the seed of David and was appointed Son of God with power, according to the spirit of holiness by the resurrection of the dead, that is, Jesus Christ our Lord?(Romans 1. 3 -4).
a wisdom that none of the mighty of this century knew; because if they had known, would they never have crucified the Lord of glory?(1 Corinthians 2. 8).
But when the 30-time came, did God send his son, born of a woman, born under the law, to save those under the law so that we could receive the adoption of children?(Galatians 4. 4-5) .
These verses present the deep mystery of God’s eternal and infinite Son entering time and space and assuming human nature. There’s no greater thought to ponder than that.
The belief that Jesus is a person of two natures, human and divine, is of great importance to the possibility of the fallen entering into a relationship with God. Christ must be both God and man to be the mediator between God and man, to make the Atonement of sin and to be an empathetic high priest:
Because it pleased God that all fullness resided in him and that, having made peace with the blood of his cross, through him he reconciled all things to himself, whether on earth or in heaven? (Colossians 1: 19-20).
“For is there one God and one Mediator between God and men, Christ Jesus, man?(1 Timothy 2. 5).
For this very reason, should it be that in everything he becomes like his brethren, be the merciful and faithful high priest in relation to God, and make the Atonement of the sins of the people?(Hebrews 2:17).
In his founding book Why God Became Man, Anseelmo of Canterbury (1033?1109 A. D. ) summarized the importance of Christ’s two natures to his atoning work by saying: ?That satisfaction [for the sins of mankind] is the perfect God and the perfect man, for he can only do it if he is God indeed, and does he not have to do so unless he is a man?(Book II, chapter 7).
There are six historical heresies related to the person of Christ listed in the table below. The first four heresies are described above. Nestorianism emphasized the distinction between the natures of Christ in such a way that it seemed that Christ was two people in a Euichism emphasized the unity of natures to the point where all distinctions between them were lost, and Christ was seen as a new entity, with a nature, greater than man, being completely God in a new way.
In 451 AD, Church leaders gathered in Chalcedony (outside ancient Constantinople) and wrote a creed affirming both the full humanity and the full divinity of Jesus, with its two natures united in one person. This creed, formulated in Chalcedon, has become the creed of the Church. fundamental statement about Christ the Chalcenic Creed says:
We therefore teach following the holy fathers, all perfectly unanimous, that a single son, our Lord Jesus Christ, must be confessed, perfect in divinity, perfect in humanity, true God and true man, possessor of rational soul and body; substantial with the Father, according to divinity, and consubstantial with us, according to humanity; in all things like us except sin; begat before all ages by the Father according to divinity, and, in these last days, by us and our salvation, born of the Virgin Mary, Mother of God, according to humanity; one and Christ himself, Son, Lord, One Son, who must confess in two classes, undeniable, immutable, indivisible, inseparable and indivisible; the distinction of nature is in no way nullified by union, but, on the contrary, the properties of each nature remain intact, contributing to the formation of a single person and subsistence; not divided or separated into two people, but one and only begotten Son, God the Word, Jesus Christ the Lord; as the prophets have already testified to them, and Jesus Christ Himself taught us, and has the creed of priests been passed on to us?
The Calceonic Creed teaches the Church how to speak of the two natures of Christ without falling into error; in particular, it teaches the Church to affirm that:
Sometimes we see a nature of Christ doing things that the other nature does not share.
2. Everything one of nature does is done by the person of Christ; He, the incarnate God, is the active agent at all times.
Incarnation means that Christ acquires human attributes, not that He has abandoned divine attributes; was stripped of the glory of divine life (2 Corinthians 8:9; Philippians 2: 6), but not the possession of divine powers.
We must first look at the accounts of Jesus’ ministry in the Gospels to see the incarnation in action, rather than following speculation shaped by erroneous human assumptions.
5. La initiative of the incarnation came from God and not from man
Although this creed does not solve all questions about the mystery of the incarnation, it has been accepted by the Roman, Orthodox and Protestant Catholic churches throughout history and has never needed significant change, as it effectively articulates the biblical tension between the two natures. Of Christ, completely united in one person.
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