Christ's Existence: Divine or Human?

But within that termination was contained a complex range of meditations and opinions about the place of gentlemankind experience and will and of divine engage ment and attention to man experience in the cosmos.

Begin with Apollinarius Pelagius, a second-century bishop who argues that humankind " throw what might be called a sort of natural lawfulness which presides in the depths of the soul and passes judgments of good and evil" (Pelagius, 1981, p. 44). The problem with that for the perform fathers, notably Augustine, was that the presumption of innate human goodness obviates savior. It denies the existence of original sin, which was what, for deliverymanians, the Redemption was meant to overcome. In other words, the orthodox take in was that only the intervention of divine beautify could foster salvation: "The Augustinian system gives paragon exclusive credit for beginning and finish the process of salvation" (Rusch, 1981, p. 16). This is consistent with Iraneus's declaration in the terzetto century that mankind could never have achieved moral/honorable sensibility without divine help: "We could in no other way have learned the things of God unless our Teacher, being the Word, had been make man" (Iraneus, 1996, p. 385). Christians in particular must not dissolve the importance of the Atonement/Incarnation/historical Jesus. In the primaeval fifth century, Augustine insists on this point, and as of AD 428-9, Pelagianism was dying out. Where grace was concerned, Christ ipso facto overwhelmed inn

Iraneus. (1996). Redemption and the sphere to come. Early Christian Fathers. C.C. Richardson (Ed.). New York: Touchstone.385-97.

Nestorianism is associated with the idea that Christ, consubstantial with God the Father and Spirit, was completely human and, more, consubstantial with his human parents: " justly consubstantial with the parent, and [] it was to the creature of the Lord's humanity, joined with God, [being] of the Virgin by the Spirit, that what was seen among men was committed" (Nestorius, 1954, p. 348).

It may seem precious to assert two divine and human natures for Christ on one hand, and to rate that Christ is consubstantial with God, but to assert (as the orthodox fathers did) that Christ must not, as Nestorius declares, be solely consubstantial with human parents. If Christ were consubstantial with both God and the Virgin, he would be two persons. Meanwhile, the Virgin would be the mother of the human baffle Jesus but not of God (and she must be mother of God, or what is all the fuss about?). Christ is not two persons, therefore, but has two natures, which is rather different.

Nicaean Creed. Christology of the Later Fathers. E.R. Hardy (Ed.). Louisville: Westminster John Knox Press. 373-5.

Chalcedon formally ended the Christological controversy with the Nicene Creed: "No one shall be allowed to bring forward another Creed, nor to compose or nominate or think out or teach [such] to others" (Chalcedon, 1954, p. 373). each of this was going on in what had been the eastern empire (Byzantium), which bear the attributes of civilization that were gradually disappearing from Great capital of Italy. Now of lineage Rome would reascend in (more exactly as) the institutional ecclesiastical pecking order in the Middle Ages. And an all too Inquisitive (as it were) Rome would learn how to deal, institutionally, with independent thought where such terms as nature, personhood, symbol, incorporeal, sin, and more were concerned.

Now if God i
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