The Hypostatic Union and the freedom of Christ

2021 ◽  
pp. 143-163
Author(s):  
Thomas Schärtl
Keyword(s):  
Hypostatic Union

scholarly journals Obrona integralnego człowieczeństwa Chrystusa przeciw apolinaryzmowi w dziełach Epifaniusza z Salaminy

Vox Patrum ◽  
2018 ◽  
Vol 68 ◽  
pp. 253-269
Author(s):  
Roland Marcin Pancerz
Keyword(s):  
Human Nature ◽  
Human Mind ◽  
Church Fathers ◽  
Hypostatic Union ◽  
Apostolic Fathers ◽  
Communicatio Idiomatum ◽  
The One ◽  
In The Beginning ◽  
The Church ◽  
Technical Terms

Epiphanius of Salamis was one of the Church Fathers, who reacted resolutely against incorrect Christology of Apollinaris of Laodicea. The latter asserted that the divine Logos took the place of Christ’s human mind (noàj). In the beginning, the bishop of Salamis tackled the problem of Christ’s human body, since – as he told himself – followers of Apollinaris, that arrived in Cyprus, put about incorrect doctrine on the Saviour’s body. Among other things, they asserted it was consub­stantial with his godhead. Beyond doubt, this idea constituted a deformation of the original thought of Apollinaris. Anyway, Epiphanius opposing that error took up again expressions, which had been employed before by the Apostolic Fathers and Apologists in the fight against Docetism. Besides, Epiphanius told that some followers of Apollinaris denied the exi­stence of Christ’s human soul (yuc»). Also in this matter, in all probability, we come across a deformation of the original doctrine of the bishop of Laodicea. A real controversy with Apollinaris was the defence of the human mind of the Sa­viour. Epiphanius emphasized that He becoming man took all components of hu­man nature: “body, soul, mind and everything that man is”, in accordance with the axiom “What is not assumed is not saved” (Quod non assumptum, non sanatum). A proof of the integrity of human nature was the reasonable human feelings the Saviour experienced (hunger, tiredness, sorrow, anxiety) as well as knowledge he had to gain partly from experience, which was witnessed by Luke 2, 52. In the lat­ter question, the bishop of Salamis was a forerunner of contemporary Christology. The fact that Epiphanius admitted a complete human nature in Christ didn’t bring dividing the incarnate Logos into two persons. Although the bishop of Sa­lamis didn’t use technical terms for the one person of Jesus Christ, he outlined nonetheless the idea of the hypostatic union in his own words, as well as through employing the rule of the communicatio idiomatum. The ontological union of the divine Logos with his human nature assured Christ’s holiness, too.

Thomas Aquinas on Christ’s Unity: Revisiting the De Unione Debate

2021 ◽  
Vol 114 (4) ◽  
pp. 491-507
Author(s):  
Roger W. Nutt
Keyword(s):  
Thomas Aquinas ◽  
Hypostatic Union ◽  
In Christ

AbstractThe claim that article four of Thomas Aquinas’s De unione verbi incarnati is a reversal of his consistently held single esse position is challenged in this paper. The article argues that reading all five articles of the De unione as a single-structured argument discloses a single esse understanding of the Incarnate Word. The very nature of the radically hypostatic union between God and man in Christ is at stake in this dispute. According to Thomas, positing a second esse in Christ not only contradicts the tradition, especially of the Christian East, that he appropriates, but it would also compromise the reality of the hypostatic union itself.

Hypostatic Union

2010 ◽  
pp. 222-251 ◽  
Author(s):  
JOSEPH WAWRYKOW
Keyword(s):  
Hypostatic Union

A "Hypostatic Union" of Two Practices but One Person?

2012 ◽  
Vol 32 (1) ◽  
pp. 19-26 ◽  
Author(s):  
Paul F. Knitter
Keyword(s):  
Hypostatic Union

scholarly journals Kataphysical inquiry, onto-relationality and elemental forms in T.F. Torrance’s doctrine of the mediation of Jesus Christ

2013 ◽  
Vol 47 (1) ◽  
Author(s):  
Martin M. Davis
Keyword(s):  
Jesus Christ ◽  
Scientific Inquiry ◽  
A Priori ◽  
A Priori Knowledge ◽  
Holistic View ◽  
Knowledge Of God ◽  
The World ◽  
Hypostatic Union ◽  
Priori Knowledge

The doctrine of the mediation of Jesus Christ in the scientific theology of T.F. Torrance rests on the fundamental methodological axiom that knowledge is developed according to the nature (kata physin) of the object of scientific inquiry. To know God through the incarnate Son, who is ‘of one nature with the Father’, is to know God in strict accordance with God’s nature and hence in a theologically scientific way. In Torrance’s kataphysical method, a priori knowledge of God is excluded, for epistemology follows ontology. Because the fundamental aspects of reality are relational rather than atomistic, a scientific theological approach to the doctrine of the mediation of Jesus Christ requires that he be investigated within the nexuses of ‘being-constituting’ interrelations, or ‘onto-relations’, which disclose his identity as incarnate Saviour of the world. Following the principle of logical simplicity, the vast and scattered array of Torrance’s thought can be reduced to a minimal number of elemental forms that succinctly describe in a unitary, non-dualist manner the onto-relations that constitute the identity of the incarnate Son. The primary elemental forms of Torrance’s doctrine of mediation are the Nicene homoousion and the Chalcedonian doctrine of the hypostatic union. Two additional elemental forms that readily arise as corollaries of the doctrine of the hypostatic union are the doctrines of incarnational redemption and the ‘vicarious humanity’ of Jesus Christ. These elemental forms provide a conceptual lens for a theologically holistic view of the mediation of Jesus Christ in the scientific theology of T.F. Torrance.Die leer van die versoening van Christus in die wetenskaplike teologie van T.F. Torrance berus op die fundamentele metodologiese aanname dat kennis volgens die aard(kataphysin) van die voorwerp van wetenskaplike ondersoek verwerf word. Om God deur die vleesgeworde Seun (wat een in wese met die Vader is) te ken, is om Hom in noue ooreenstemming met sy wese en daarom op ’n teologies-wetenskaplike wyse te ken. Volgens Torrance se katafisiese metode is aprioriese kennis van God nie moontlik nie, omdat die ontologie aan die epistemologie voorafgaan. Aangesien die fundamentele kenmerke van die werklikheid relasioneel eerder as atomisties is, vereis ’n wetenskaplik-teologiese benadering tot die leer van die versoening van Christus dat die ondersoek binne die kader van ‘wesensbepalende’ verhoudings of ‘onto-verhoudings’ plaasvind. Dit is immers laasgenoemde wat Christus se identiteit as vleesgeworde Verlosser van die wêreld blootlê. Deur die beginsel van logiese eenvoud toe te pas, kan die omvangryke en sporadiese idees van Torrance gereduseer word tot ’n kleiner aantal kernelemente wat op ’n unitêre, ondubbelsinnige wyse die ‘onto-verhoudings’ wat die identiteit van die vleesgeworde Seun verteenwoordig, duidelik beskryf. Die vernaamste kernelemente van Torrance se leer oor die middelaarskap is die Niceaanse homoousion en die Chalcedoniese leer van die wesenseenheid. Twee opvallende, parallelle kernelemente by die leer van die wesenseenheid is die leer van die verlossing op grond van die vleeswording en die plaasvervangende mensheid van Jesus Christus. Hierdie kernelemente verskaf ’n konsepsuele lens waardeur ’n teologiese, holistiese beskouing van die middelaarskap van Jesus Christus in die wetenskaplike teologie van T.F. Torrance ondersoek kan word. 

Sign in / Sign up

Export Citation Format

Share Document