But the revelation of Christ concerning the Fatherhood of God is a mystery which in other generations was not known to the sons of men; it had been hidden from eternity in God, who created all things (Eph.
It may not, however, be out of place here to remind the reader that these men were, as far as we know, sincerely groping after a precise statement of the scriptural truth that Christ is both God and man.
Nevertheless, in spite of the exuberant terms in which Theodore extols the union of Christ with God, it remains that Christ and God are two different persons; God was in Christ, but Christ was not God.
If God truly became man, while remaining God, one might say of him that God died on the cross, that he was born of the Virgin Mary, that Mary was the mother of God, that Christ, who was passible and mortal according to his humanity, was omnipotent, eternal, the Creator of all things, according to his divinity.
Some modern historians have tried to show that Cyril was actuated chiefly, if not solely, by motives of jealousy in his opposition to Nestorius; the latter being represented as the champion of orthodoxy, unjustly persecuted by his powerful rival in Alexandria.
John, so explicitly do they affirm that Christ is God: God . But whereas the author of the Pentateuch was concerned only with the origin of created things, St.
John speaks of the timeless origin of the Word, born of the Father from all eternity: In the beginning was the Word, and the Word was with God, and the Word was God.This is the first of four essays in the present volume devoted to the theology of the Incarnation, and its object is to explain, so far as space will permit, the doctrine of the hypostatic union, that is, the admirable union of the human and the divine nature in the adorable Person of our Lord Jesus Christ.Well could he say through the mouth of his prophet, Attend and see if there be any sorrow like unto my sorrow (Jer. i 12); there could be no other such sorrow because there could be no other human nature so sensitive and so perfect, none with such capacity for suffering as the humanity which God had made his own.Peter, the rock and foundation upon which she is built: Thou art the Christ, the Son of the living God: so that the dogmatic letter of Pope Leo I (449), in which the dogma of the hypostatic union was defined in precisely the same terms in which theologians teach it today, was acclaimed by the Fathers of the Council of Chalcedon with the cry: Peter has spoken by the mouth of Leo.To the history of these controversies more particular attention will be paid, since the study of them will enable us to understand the exact meaning of the famous dogmatic definitions of the Church on the union of the two natures in the one person of Christ.John to be persuaded that Christ is truly God, and secondly because the faith of the Church on this point becomes luminously clear as we follow the Christological controversies of the first six centuries.The Catholic Church has ever re-echoed the profession of faith of St.Having called him the image of the invisible God, the first born of all creatures (i.e. and he is before all, and by him all things consist .born before all creatures), he continues, in a passage so magnificent that any commentary would but weaken its force: In him were all things created in heaven and on earth, visible and invisible . The opening words of the epistle to the Hebrews are reminiscent of the first chapter of the Gospel of St. in these days hath spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the world.If this were so then Christ would have added little to what was already common knowledge among the Patriarchs of the Old Testament, or indeed to what the human reason is able, even without revelation, to discern.The Jews, who knew their Scriptures well, could have found in any one page of their sacred books abundant evidence of the providential care of God for the chosen people of Israel, and the author of the Book of Wisdom speaks clearly enough of the wisdom of God that reacheth from end to end mightily and ordereth all things sweetly (viii 1), ordering all things in measure and number and weight (xi 21); for he made the little and the great, and he hath equally care of all.