Chalcedonian Definition
Since we have been on the topic lately of the dual natures of Christ and how they must be held in pefect balance, I wanted to post a crucial section of the Chalcedonian Definition pertaining to this issue. Just as the Nicene Creed was reactionary to the heresy of Arianism that denied Christ's full deity, the heresies of Nestorianism (built on Pelagianism), Apollinarianism, and Eutychianism that denied Christ's full humanity led to the famous Council of Chalcedon (AD 451). The relevant section will follow below:
"Therefore, following the holy Fathers, we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and body; of one substance (homoousion) with the Father as regards to his Godhead, and at the same time of one substance with us as regards to his manhood, like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before all ages, but yet as regards his manhood begotten, for us men and for our salvation, of the Virgin Mary, the God-bearer (Theotokos); one and the same Christ, Son, Lord, Only-begotten, recognized in two natures, without confusion, without change, without division, without separation, the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person (prosopon) and subsistence (hypostasis), not as parted or separated into two persons, but one and the same Son the Only-begotten God the Word, the Lord Jesus Christ; even as the prophets from earliest times spoke of him, and our Lord Jesus Christ himself taught us, and the creed (Nicene) of the Fathers has handed down to us."
Bradly Nassif writes,
"Therefore, following the holy Fathers, we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and body; of one substance (homoousion) with the Father as regards to his Godhead, and at the same time of one substance with us as regards to his manhood, like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before all ages, but yet as regards his manhood begotten, for us men and for our salvation, of the Virgin Mary, the God-bearer (Theotokos); one and the same Christ, Son, Lord, Only-begotten, recognized in two natures, without confusion, without change, without division, without separation, the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person (prosopon) and subsistence (hypostasis), not as parted or separated into two persons, but one and the same Son the Only-begotten God the Word, the Lord Jesus Christ; even as the prophets from earliest times spoke of him, and our Lord Jesus Christ himself taught us, and the creed (Nicene) of the Fathers has handed down to us."
Bradly Nassif writes,
"Based in earlier knowledge of Chalcedon ... (Gregory) Palamas (1296-1359) strenuously defended the church's teaching that a direct, personal experience of God himself (theosis) was accessible through God's energies made available through the hypostatic union of the two natures of Christ. The incarnate Word hypostasized human nature and acted in accordance with the divine and human wills. There was thus a sharing of attributes ... whereby the humanity of Christ was penetrated by the divine energies and thereby deified. Those divine energies, which we partake of, were not understood as an impersonal "something" from God but as God himself because Christ is consubstantial (homoousios) with the Father. Through the incarnate Christ, God himself gives to us in such a living, personal way that the gift and the giver are one in the same." (italics mine)Salvation is not an impersonal and static gift or declaration or state. Salvation is participation in the divine life of the Godhead (theosis) through repentance and faith in Jesus Christ, the God-man.
1 Comments:
Wow! I had to read that one twice.
In regards to the blurb taken from the Council of Chalcedon I am going to have to quote something that I think Ron Adkins would say, “What a Paulinian sentence!” I don’t even know if Paul had any sentences that long.
You bring up some very interesting points, and the last statement that you make at the end of your comment is good. I should probably do some research before typing this, but I don't have time tonight, but you have me interested.
Salvation is definitely a personal gift that is given freely, but takes participation to live.
My intrigue comes with theosis, and the participation of divinity in the Godhead, and how far that participation "in divinity" can actually go, as far as theosis is concerned.
We definitely have a relationship with a triune God that can be at different levels of maturation, and also closeness to Him. Just how close can we actually get.
In Jesus Christ's dual nature, He was perfect in each of them. Can we be perfect, as my understanding of theosis would state, in our sinful nature?
Believe me, Sean, I do not disagree with what you are saying, you are absolutely right in regards to salvation. Of course, that is only if I think I understand what you are saying.
As far as theosis is concerned though, that can be a fun topic to have some “dialogue” about. Usually theosis’ definition gets a little more into sanctification, and a person becoming completely sinless. Man is not only sinless in that moment, but also capable of living the rest of their life without sinning.
I tend to understand, maybe ignorantly though, theosis as a belief that we can become as sinless as Jesus Christ, manhood, was. Since it is sin that separates us from God, once we are sinless, as far as theosis is concerned, we are in perfect relationship with Him, just as Christ was when He walked on earth, or just as Adam and Eve before they sinned.
Once we reach this state, some would also call it sanctification, we need no more grace. It is actually impossible to receive any more grace.
Theosis is a belief, as far as I know, that we can become perfect in this life as man on earth.
I do not agree that this is possible, nor even Biblical.
Although, some would argue that we are commanded to strive to be “like Christ.” If it were not possible, then the Bible would not tell us to strive for it…
Sean, this is not to take away from anything you said, I just find it intriguing and now I must go and do some good hard research and see how skewed my interpretation of theosis is.
Feel free to set me straight. You may even save me a lot of time :)
-Matt Gaiser
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