10. What is the general principle upon which those passages are to be explained which designate the person of Christ from one nature, and predicate attributes to it belonging to the other?
The person of Christ, constituted of two natures, is one person. He may, therefore, indifferently be designated by divine or human titles, and both divine and human attributes may be truly predicated of him. He is still God when he dies, and still man when he raises his people from their graves.
Mediatorial actions pertain to both natures. It must he remembered, however, that while the person is one, the natures are distinct, as such. What belongs to either nature is attributed to the one person to which both belong, but what is peculiar to one nature is never attributed to the other. God, i.e., the divine person who is at once God and man, gave his blood for his church, i.e., died as to his human nature (Acts 20:28). But human attributes or actions are never asserted of Christ's divine nature, nor are divine attributes or actions ever asserted of his human nature.
11. How have theologians defined the ideas of "nature," a "person" as they are involved in this doctrine?
In the doctrine of the Trinity the difficulty is that one spirit exists as three Persons. In the doctrine of the Incarnation the difficulty is that two spirits exist in union as one Person.
"Nature" in this connection has been defined by the terms, "essence," "being,""substance."
"Person" in this connection has been defined as "an individual substance, which is neither part of, nor is sustained by some other thing," or as "an intelligent individual subsistence, per se subsistens." The human nature in Christ never was "per se subsistens," but since it began to be as a germ generated into personal union with the eternal Second Person of the Godhead, so from the beginning "in altero sustentatur."
12. What were the effects of this personal union upon the Divine nature of Christ?
His divine nature being eternal and immutable, and, of course, incapable of addition, remained essentially unchanged by this union. The whole immutable divine essence continued to subsist as the eternal Personal Word, now embracing a perfect human nature in the unity of his person, and as the organ of his will. Yet thereby is the relation of the divine nature changed to the whole creation, since he has become Emmanuel, "God with us," "God manifest in the flesh."
13. What were the effects of that union upon his human nature?
The human nature, being perfect after its kind, began to exist in union with the divine nature, and as one constituent of the divine Person, and as such it ever continues unmixed and essentially unchanged human nature.
The effect of this union upon Christ human nature, therefore, was—
1st. Exaltation of all human excellencies above the standard of human and of creaturely nature.—John 1:14; 3:34; Isaiah 12:2.
2nd. Unparalleled exaltation to dignity and glory, above every name that is named, and a community of honor and worship with the divinity in virtue of its union therewith in the one divine Person.
3rd. As in the union of soul and body in the natural person, the soul although absolutely destitute of extension in itself, is in virtue of its union with the body present at once from the crown of the head to the sole of the foot—that is virtually, if not essentially, present in conscious perception and active volition—so through its personal union with the eternal Word is the human nature of Christ, (a) virtually present (although logically in heaven) with his people in the most distant parts of the earth at the same time, sympathizing with each severally as one who has himself also been tempted, (b) rendered practically inexhaustible in all those draughts made upon its energies by the constant exercise of those mediatorial functions which involve both natures.
Hence the church doctrine concerning the "communicatio idiomatum vel proprietatum " of the two natures of Christ. It is affirmed in the concrete in respect to the person, but denied in the abstract in respect to the natures; it is affirmed utrius naturoe ad personam, but denied utrius naturoe ad naturam.
14. To what extent is the human nature of Christ included in the worship due to him?
We must distinguish between the object and the grounds of worship. There can be no proper ground of worship, except the possession of divine attributes. The object of worship is not the divine excellence in the abstract, but the divine person Of whom that excellence is an attribute. The God–man, consisting of two natures, is to be worshipped in the perfection of his entire person, because only of his divine attributes.
15. State the analogy presented in the union of two natures in the persons of men.
1st. Every human person comprehends two distinct natures, (a) a conscious, self–acting, self–determined spirit absolutely without extension in space, and (b) an extended highly organized body composed of passive matter.
2nd. These constitute but one person. The body is part of the person.
3rd. These natures remain distinct, the attributes of the spirit never being made common to the material body, nor the attributes of the body to the spirit, but the attributes of both body and spirit are common to the one person. The person is often designated by a title proper to one nature while the predicate is proper to the other nature.
4th. The spirit is the person. When the spirit leaves the body the latter is buried as a corpse, while the former goes to judgment. At the resurrection the spirit will resume the corpse into the person.
5th. While in union the person possesses and exercises the attributes of both natures. And in virtue of the union the unextended spirit is present virtually wherever the extended body is, and the inert insensible matter of the nerve tissues thrill with feeling and throb with will as organs of the feeling and willing soul.
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17. How can it be shown that the doctrine of the incarnation is a fundamental doctrine of the Gospel?
1st. This doctrine, and all the elements thereof; is set forth in the Scriptures with preeminent clearness and prominence.
2nd. Its truth is essentially involved in every other doctrine of the entire system of faith; in every mediatorial act of Christ, as prophet, priest and king; in the whole history of his estate of humiliation, and in every aspect of his estate of exaltation; and, above all, in the significance and value of that vicarious sacrifice which is the heart of the gospel. If Christ is not in the same person both God and man, he either could not die, or his death could not avail. If he be not man, his whole history is a myth; if he be not God, to worship him is idolatry, yet not to worship him is to disobey the Father.—John 5:23.
3rd. Scripture expressly declares that this doctrine is essential.—1 John 4:2,3.
18. In what Creeds and by what Councils has this doctrine been most accurately defined?
1st. The Creed of the Council of Nice, amended by the Council of Constantinople, and the Athanasian Creed, and the Creed of the Council of Chalcedon, are accurate and authoritative statements of the whole church as to this doctrine. They are all to be found above, Chapter 7.
2nd. The decision of the Council of Ephesus, AD. 431, condemning the Nestorians, and affirming the unity of the Person; the decision of the Council of Chalcedon (451) against Eutyches, affirming the distinction of natures; and the decision of the Council of Constantinople (681) against the Monothelites, affirming that Christ's human nature retains in its unimpaired integrity a separate will as well as intelligence, closed the gradually perfected definition of the church doctrine as to the Person of Christ, and have been accepted by all Protestants.
19. How may all Heresies on this subject be classified?
As they seek relief from the impossibility which reason experiences in the effort fully to comprehend the mutual consistency of all the elements of this doctrine (1) in the denial of the divine element, (2) or in the denial of the human element in its reality and integrity, or (3) in the denial of the unity of the person embracing both natures.
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22. State the Apollinarian Heresy.
Apollinaris, bishop of Laodicea, circum. 370, of general repute for orthodoxy and learning, taught that as man naturally consists of a body, swma, and an animal soul, psyuch, and a rational soul, pneuma, all comprehended in one person, so in Christ the divine logos takes the place of the human pneuma, and his one person consists of the divine pneuma, or reasonable soul, and the human animal soul and body. He thus gets rid of the difficulty attending the coexistence of two rational, self–conscious, self–determining spirits in one person, and at the same time destroys the revealed fact that Christ is at once very man and very God. This was condemned by the Council of Constantinople, AD. 381.
23. What was the Nestorian Heresy?
This term rather expresses an exaggerated, one–sided tendency of speculation on this subject than a positive definable false doctrine. It is the tendency to so emphasize the distinction of the two complete, unmodified natures in Christ, as to throw into the shade the equally revealed fact of the unity of his Person.
This tendency was most conspicuous in the writings of Theodore of Mopsuestia, the leader of the Antiochian school, and from him it became the general character of that school. The theology of the Eastern Church of the fourth and fifth centuries was divided between the two great rival schools of Alexandria and Antioch. "In the Alexandrian school, an intuitive mode of thought inclining to the mystical; in the Antiochian, a logical reflective bent of the understanding predominated."—Neander, "Hist.," Torrey's Trans., Vol. 2., p. 352.
Nestorius, who had been a monk at Antioch, became patriarch of Constantinople. He disapproved of the phrase, "Mother of God" (qeo>tokov), as applied to the Virgin, maintaining that Mary had given birth to Christ but not to God. Cyril, patriarch of Alexandria, opposed him, and both pronounced anathemas against each other. Nestorius supposed, in accordance with the Antiochian mode of thought, that the divine and the human natures of Christ ought to be distinctly separated, and admitted only a sunafeia (junction) of the one and the other, an ephnoikesnv (indwelling) of the Deity. Cyril, on the contrary, was led by the tendencies of the Egyptian (Alexandrian) school, to maintain the perfect union of the two natures (phusikh< e[nwsiv). Nestorius, as the representative of his party, was condemned by the Council of Ephesus, AD. 431.—Hagenbach's "Hist. of Doct.," Vol. 1., § 100.
From A. A. Hodge Outlines of Theology, The Person of Christ