Journal articles: 'Hypostatic union'

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Hefling, Charles. "On Understanding the Hypostatic Union." Lonergan Workshop 26 (2012): 157–85. http://dx.doi.org/10.5840/lw20122631.

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Nutt, Roger W. "Thomas Aquinas on Christ’s Unity: Revisiting the De Unione Debate." Harvard Theological Review 114, no. 4 (October 2021): 491–507. http://dx.doi.org/10.1017/s0017816021000328.

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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.

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Barnes, Corey L. "Albert the Great and Thomas Aquinas on Person, Hypostasis, and Hypostatic Union." Thomist: A Speculative Quarterly Review 72, no. 1 (2008): 107–46. http://dx.doi.org/10.1353/tho.2008.0038.

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LAMONT, JOHN. "THE NATURE OF THE HYPOSTATIC UNION." Heythrop Journal 47, no. 1 (January 2006): 16–25. http://dx.doi.org/10.1111/j.1468-2265.2006.00276.x.

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Odeoye, Moses Adeleke. "Hebrews Articulating Hypostatic Union with Christ." Journal of Asian Orientation in Theology 05, no. 02 (August 1, 2023): 167–82. http://dx.doi.org/10.24071/jaot.v5i2.6108.

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Hypostatic is derived from the original language of Scripture (Heb. 1:3) which brought the essential person of Jesus in his human and divine natures. Hebrews describes Jesus as superior to all other beings and all other claims. The doctrine of the hypostatic union teaches that our Lord’s divine nature and His human nature were united forever. He is different from the rest of humanity in that He is God and sinless and his unique theanthropic person of the universe. Despite the various opposing objections that attempt to criticize or disprove Jesus Christ’s two natures (divine and human) his obedience to God’s will even to the point of death shows Jesus’ divinity and humanity working together in perfect harmony. The basic idea that Christ is hypostatically communicating with both divine and human energies is also experienced by believers when their humanity is energized by the Holy Spirit and able to speak to God. In conclusion, the explanation of the anthropic unity of the person of Jesus Christ is quite clear that Jesus has both a divine will and a human will. The union of Christ’s divine and human natures are related to His acts as an incarnate person through His experience as a result of his person of Christ.

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TUCĂ, Nicuşor. "KENOTIC THEOLOGY IN THE EASTERN CHURCH HYMNS." Icoana Credintei 7, no. 14 (June 6, 2021): 13–19. http://dx.doi.org/10.26520/icoana.2021.14.7.13-19.

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The hypostatic or personal union (enosis ipostatiki) is the wreath and the bond between man and God. The consequences of the hypostatic union form the object of most of the hymns from the cultic treasure of the Eastern Church. The theandric person of our Saviour Jesus Christ is intrinsically present under one form or the other in all the hymns of our Church. Kenosis represents one of the consequences of the hypostatic union and a profound expression of God’s supreme love for mankind. The Orthodox teaching - both in dogma and in divine service - is against a radical kenosis that would nullify the sense of Jesus’ Embodiment as overflowing of the divine energies in the world and in mankind.

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BUGIULESCU, Constantin–Valentin. "The soteriological importance of the hypostatic union." Icoana Credintei 2, no. 4 (June 21, 2016): 49. http://dx.doi.org/10.26520/icoana.2017.4.2.49-59.

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8

Helland, Roger. "The Hypostatic Union: How Did Jesus Function?" Evangelical Quarterly: An International Review of Bible and Theology 65, no. 4 (September 6, 1993): 311–28. http://dx.doi.org/10.1163/27725472-06504002.

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Orthodox Christology has affirmed ontologically the full humanity and full deity in the one Person Jesus. The problem of how these two natures could practically function still exists. The New Testament—predominantly the Synoptics—reveals a Jesus who experienced limitations and finiteness. He, furthermore, did not perform supernatural works out of his inherent deity but by dependence on the Father and empowered by the Holy Spirit. However, he did not divest his deity or his attributes of deity but curtailed their exercise. Jesus was unique as the Son of God and a prophet who enjoyed an intimacy and special status with the Father. Therefore, Jesus is a realistic model for his disciples on how to live in dependence on the Father and empowered by the Holy Spirit to proclaim the Kingdom of God and minister in the supernatural as he did.

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Weinandy, Thomas G. "The Hypostatic Union: Personhood, Consciousness, and Knowledge." Nova et vetera 17, no. 2 (2019): 401–23. http://dx.doi.org/10.1353/nov.2019.0026.

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Irving, Alexander J. D. "Divine Agency and Human Agency in the Sacramentology of T. F. Torrance." Evangelical Quarterly 89, no. 3 (April 26, 2018): 258–76. http://dx.doi.org/10.1163/27725472-08903005.

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Torrance’s sacramentology is characterised by the unequal collaboration of divine agency and human agency. The sacraments of the Church derive their content and significance from the act of God through the incarnate Word (the primary Sacrament), and through the sacraments of the Church, Christ himself ministers to his Church. Ultimately, this collaborative sacramentology is conditioned by its being framed within the conceptual structure of the hypostatic union, which Torrance holds to be the normative example of the divine-human relationship. The hypostatic union thus provides the necessary unitive framework for sacramental theology. Within this unitive frame, Torrance presents baptism and the Eucharist as ecclesial acts which have their presupposition and content in the act of God in Jesus Christ.

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Irving, Alexander J. D. "The Hypostatic Union as Normative over the Relation of God’s Self-Revelation and Human Cognition in the Thought of T.F. Torrance." Irish Theological Quarterly 83, no. 3 (April 15, 2018): 250–68. http://dx.doi.org/10.1177/0021140018768364.

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T.F. Torrance held the hypostatic union to be the normative instance of divine–human relationship. The structure of the relation between the divine nature and the human nature as delineated in the hypostatic union is the archetype to which all other theological loci must correspond. This essay argues that Torrance applied this Christocentric approach to formulate his own theological realism in which God’s self-revelation through the Son and by the Spirit both shapes and is cognized by the rational structure of human understanding, preserving the distinct integrity of human cognition and divine revelation in theological knowledge. This constitutes a conscious attempt on the part of Torrance to reverse the synthesis of rational structure and material content in Immanuel Kant’s transcendental idealism.

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Irving, Alexander J. D. "The Person of Jesus Christ as the Normative Basis for the Doctrine of Creation: Re-Envisioning T. F. Torrance’s Christocentric Doctrine of Creation." Evangelical Quarterly 88, no. 4 (April 26, 2017): 349–66. http://dx.doi.org/10.1163/27725472-08804005.

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T. F. Torrance’s Christocentric doctrine of Creation prioritises the Father-Son relation as the objective basis of the knowledge of creation. However, Torrance’s approach to the doctrine of creation has not satisfactorily applied core insights from his broader theological method. Specifically, Torrance’s conviction that the union of God and humanity in the person of Jesus Christ articulated in the conceptual structure of the hypostatic union is normative over all other doctrines that have to do with the relationship of God and creation makes no impact on his doctrine of creation. This essay re-envisions Torrance’s Christocentric doctrine of creation by extending the focus from the Father-Son relation to the person of the Son and establishes how the conceptual structure of the hypostatic union articulated through the couplet of anhypostasia and enhypostasia may be employed as a Christological structure within which to conceive of the relationship of God and creation.

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Strezova, Anita. "Hypostatic Union and Pictorial Representation of Christ in Iconophile Apologia." Philotheos 9 (2009): 152–72. http://dx.doi.org/10.5840/philotheos2009911.

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Jaeger, Andrew J. "Aquinas On the Metaphysics of the Hypostatic Union. By Michael Gorman." American Catholic Philosophical Quarterly 92, no. 2 (2018): 391–94. http://dx.doi.org/10.5840/acpq2018922152.

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Marmodoro, Anna. "Aquinas on the Metaphysics of the Hypostatic Union, by Michael Gorman." Faith and Philosophy 35, no. 2 (2018): 261–64. http://dx.doi.org/10.5840/faithphil2018352101.

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Petrov, George Daniel. "The hypostatic union – the foundation of the theandry of the Church." Technium Social Sciences Journal 22 (August 9, 2021): 804–11. http://dx.doi.org/10.47577/tssj.v22i1.4364.

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God being love, He decided from ages the incarnation of Christ for the salvation of the whole mankind, which was subject to sin and death. In the Person of Christ, through the act of incarnation, performed at ”the fulness of time” (Galatians IV,4), the divine and the human nature are harmoniously completed, the latter becoming entirely obedient to the Father. If Christ had not been incarnated and if He had not lifted our own nature towards complete obedience to the Father, humanity would have never been able to obtain divine forgiveness and would not have known how to exist in the love of the Holy Trinity.

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Salas, Victor M. "Aquinas on the Metaphysics of the Hypostatic Union by Michael Gorman." Thomist: A Speculative Quarterly Review 82, no. 2 (2018): 309–13. http://dx.doi.org/10.1353/tho.2018.0020.

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Gorman, Michael. "Using Models for the Hypostatic Union: Lessons from Aquinas and Scotus." Thomist: A Speculative Quarterly Review 84, no. 1 (2020): 103–25. http://dx.doi.org/10.1353/tho.2020.0002.

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Hill, Jonathan. "Aquinas on the Metaphysics of the Hypostatic Union by Michael Gorman." Journal of the History of Philosophy 57, no. 1 (2019): 165–66. http://dx.doi.org/10.1353/hph.2019.0011.

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Knitter, Paul F. "A "Hypostatic Union" of Two Practices but One Person?" Buddhist-Christian Studies 32, no. 1 (2012): 19–26. http://dx.doi.org/10.1353/bcs.2012.0019.

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GARCÍA CUADRADO, José A. "Persona, naturaleza y personalitas en Domingo Báñez." Revista Española de Filosofía Medieval 13 (October 1, 2006): 101. http://dx.doi.org/10.21071/refime.v13i.6276.

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Domingo Báñez proposes the distinction between personalitas, individualized nature and act of being in order to resolve the christological problem of the hypostatic union. Those notions can be applied to every man, and so it makes evident the distinction between individual and person, while it shows the radical dependence from the creating free act of God.

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Dobrzeniecki, Marek. "The Metaphysics of the Incarnation in Contemporary Analytic Philosophy of Religion." Verbum Vitae 39, no. 2 (June 30, 2021): 571–87. http://dx.doi.org/10.31743/vv.12403.

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The paper presents the latest achievements of analytic philosophers of religion in Christology. My goal is to defend the literal/metaphysical reading of the Chalcedonian dogma of the hypostatic union. Some of the contemporary Christian thinkers claim that the doctrine of Jesus Christ as both perfectly divine and perfectly human is self-contradictory (I present this point of view on the example of John Hick) and, therefore, it should be understood metaphorically. In order to defend the consistency of the conciliar theology, I refer to the work of, among others, Eleonore Stump, William Hasker, Peter Geach and Kevin Sharpe. As a result, I conclude that recent findings in analytic metaphysics provide an ontological scaffolding that explains away the objection of the incompatibility of the doctrine of the hypostatic union. In order to confirm this conclusion such metaphysical topics as properties attribution (what it means for an object to have a property), relation of identity (what it means for an object x to be identical with object y), and essentialism and kind membership (what it means for an object to belong necessarily to a kind) are scrutinized in detail.

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Tomaszewski, Christopher M. P. "Michael Gorman. Aquinas on the Metaphysics of the Hypostatic Union." Journal of Analytic Theology 6 (August 16, 2018): 793–98. http://dx.doi.org/10.12978/jat.2018-6.0207-65191408a.

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Kieser, Ty. "Loving Creatures." Philosophia Christi 24, no. 1 (2022): 39–46. http://dx.doi.org/10.5840/pc20222416.

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Wessling’s treatment of divine love raises several questions for systematic consideration. My goal here is to articulate some of these questions and their rationale insofar as they relate to the Creator-creature distinction. I begin with the nature of “creaturely love,” with its material content and methodological contours in Wessling’s account. Then I move to questions about the Creator’s love with regard to divine aseity. Finally, I ask about the Creator’s relationship to creatures in the hypostatic union of the Son with a human nature.

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Sahri, Sahri. "The Concept of Mysticism in Islam and Christianity." Al-Albab 10, no. 1 (July 29, 2021): 55–76. http://dx.doi.org/10.24260/alalbab.v10i1.1804.

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Judging from its origin, there is an opinion that Sufism originates from Islam. Some say that Sufism is influenced by the practices of other religions, such as the practices of Christian priesthood and of other religions. This article aims to examine the comparison between the concepts of zuhud (asceticism / detachment) and wahdat al-wujud (the unity of existence) in Islam and the concepts of asceticism and hypostatic union in Christianity. In Christianity there is a clerical structure, but Islam does not recognize or implement it. Islamic Sufis did not transform Sufism from Christianity or other religions because Sufism is related to human instincts. Additionally, the human soul is the same despite different societies and nations. The similarities of the practice of asceticism cannot be sufficiently used as the reason that it stems from Christian asceticism. There are in fact similarities between the concept of wahdat al-wujud and hypostatic union in Christianity. The differences between the two lies in the esoteric and exoteric dimensions. However, according to al-Junaid and al-Ghazali, mahabbat and ma'rifat are the limitations of the maqam of Sufism, a level of maqam where man is still in a state of understanding of his own existence. So, between man and God, there is still distance. In this modern era, there is a need for a re-interpretation of Sufism in which Sufism is not only oriented to be purely transient to be in union with God, but it is a form of fulfilling our obligations as God's caliphs who should improve things for fellow humans and other living beings. In other words, Sufism not only contains a theophanic dimension of transience, but also a profane dimension in which there are of fellow human interests worldwide.

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Engelbert, Pamela. "How Jesus Communicates #Metoo." Salubritas: International Journal of Spirit-Empowered Counseling 1 (October 28, 2021): 55–77. http://dx.doi.org/10.31380/salubritas1.0.55.

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This article offers a practical theological praxis of how the church may participate in Christ’s atoning ministry of healing towards persons who have experienced sexual violence. Drawing from the theory of intergenerational trauma, it uses the mentioning of “the wife of Uriah” in Matthew’s genealogy to convey how Jesus identifies with survivors of sexual violence. The article then focuses on the hypostatic union to establish how Jesus provides ontological healing in the atonement for said survivors. It concludes by demonstrating how Matthew’s Gospel calls radical disciples to a healing praxis of listening to stories of the disenfranchised, thereby pointing towards Christ’s atoning work of bearing and healing humanity’s weaknesses.

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MURPHY, SCOTT. "In the Beginning of Penderecki's Paradise Lost." Twentieth-Century Music 10, no. 2 (August 12, 2013): 231–48. http://dx.doi.org/10.1017/s1478572213000030.

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AbstractInstead of using Milton's famous opening lines, librettist Christopher Fry begins the text for Krzysztof Penderecki's opera Paradise Lost with the invocation that opens Book III, which alludes to acts of creation both biblical and literary. While the primordial effects of Penderecki's instrumental introduction to the opera parallel this allusion in easily discernible ways, his melodic lines used within this introduction also parallel this allusion in ways understood using recent theoretical perspectives on the composer's neo-Romantic style. These melodies exhibit a rare feature of paradoxicality, in that they are at once finite and infinite within stylistic constraints. This musical paradox corresponds to notions of paradox in accounts of cosmological creation, in a literary-operatic creation in which the author is character, and in the hypostatic union of the divine and human in Jesus Christ, a union foregrounded more in Fry's and Penderecki's opera than in Milton's original poem.

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Ramelow, Anselm. "Persons, Pronouns, and Perfections: A Response to Thomas Weinandy's "The Hypostatic Union: Personhood, Consciousness, and Knowledge"." Nova et vetera 17, no. 2 (2019): 425–50. http://dx.doi.org/10.1353/nov.2019.0027.

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Shin, Jongseock (James). "The Spirit’s Pathetic and Redemptive Presence in Global Capitalism." Pneuma 42, no. 1 (April 16, 2020): 25–49. http://dx.doi.org/10.1163/15700747-04201024.

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Abstract In this essay, I argue that, in the pathetic, transformative, and eschatological presence, the Spirit persistently brings the economic sphere of human life into the perichoretic fellowship of the triune God. When considering the perennial and ever-growing gap in wealth between the rich and the poor as well as the Global North and the Global South within the global capitalist system, I deeply appreciate Kathryn Tanner’s call for an economy of grace. However, in my critical engagement with her suggestion of the hypostatic union as a model for an equitable economy, I suggest how the global capitalist market could be modeled on the “perichoretic” union in the presence of the Spirit who co-suffers with and redeems creation including the economic sphere as the pledge of the new creation. Then, I concretely engage with the problems of equal distribution of wealth, alienation of labor, and solidarity with the poor for their own rights.

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Adiprasetya, Joas. "Incarnation and Ascension: The Forgotten Relationship of the Two Doctrines." Veritas: Jurnal Teologi dan Pelayanan 21, no. 1 (July 23, 2022): 53–64. http://dx.doi.org/10.36421/veritas.v21i1.550.

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This study focuses on the relationship between the doctrines of the Incarnation and the Ascension of Jesus Christ, which often does not receive adequate attention in contemporary theology. The problem of separating the two doctrines is solved by re-examining the doctrine of the hypostatic union of Christ in the Lutheran and Calvinist traditions. Analytical and comparative approaches to the two traditions are undertaken to clearly show the tensions that arise and the possibility of imaginatively and faithfully linking the Incarnation and the Ascension. The study of these two models is furthered by comparing the two contemporary responses of the two traditions, one by Thomas Torrance and another by Niels Gregersen, that results in two ways of understanding Ascension, both as a reversal and as an extension.

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Holmes, Christopher R. J. "The Aseity of God as a Material Evangelical Concern." Journal of Reformed Theology 8, no. 1 (2014): 61–78. http://dx.doi.org/10.1163/15697312-00801003.

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‭An evangelical doctrine of God is concerned with not only the unfolding of the logic of God’s free grace but also the antecedent conditions whereby God is said to be gracious. In this article I demonstrate the extent to which for Karl Barth grace demands a “backward reference,” indeed the immanent processions of the Son and Spirit as the basis for their missions. Accordingly, I advance the notion that the question of antecedence—the “whence”—represents not simply a formal but rather a material concern, a concern which the Reformed appreciate. I unfold this contention with respect some New Testament texts and in relation to two doctrines, namely the doctrine of the divine attributes and that of the hypostatic union.‬

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Dolezal, James E. "MichaelGorman, Aquinas on the Metaphysics of the Hypostatic Union. Cambridge: Cambridge University Press, 2017, xi + 177pp. £75.00/$99.99." International Journal of Systematic Theology 21, no. 3 (July 2019): 349–52. http://dx.doi.org/10.1111/ijst.12340.

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Choi, Sung-Rual. "A Study on the Theological Connection Between Christology and Calvin’s Union with Christ (Únio cum Christo): Focusing on Incarnation (Incarnātio) and Hypostatic Union (Únio Hypostática)." Korean Journal of Christian Studies 131 (January 31, 2023): 135–66. http://dx.doi.org/10.18708/kjcs.2024.1.131.1.135.

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Parker, David. "Jesus Christ: Model Man of Faith, or Saving Son of God?" Evangelical Quarterly: An International Review of Bible and Theology 67, no. 3 (September 6, 1995): 245–64. http://dx.doi.org/10.1163/27725472-06703005.

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In his article, The Hypostatic Union: How did Jesus Function? [EQ 65:4 (1993), 311–327], Roger Helland has focused helpfully on the humanity of Jesus. But in declaring that Jesus performed his mighty deeds as a man empowered by the Spirit and thereby functioned as a model of faith for believers, he has raised questions about the incarnation and Jesus’ role in relation to his people; thus Helland is led to a reduced Christology and a dubious spirituality focused on the emulation of Jesus. In response, it is argued that certain key aspects of Chalcedonian Christology provide a satisfactory explanation of the human and the divine inJesus by stressing the unity of the person. Furthermore, the doctrine of imago Dei and Christ’s atoning work suggest spirituality is based in forigiveness and reconciliation and the church’s mission is the proclamation of the victory of the gospel in the name of Jesus.

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Hughes, Robert Desmond. "What does Ramon Llull mean when he says «[el resclús] se maravellá com podia esser que Deus no exoya la natura humana de Jesucrist, qui pregava per son poble la natura divina», (Fèlix o Llibre de meravelles, Ch. 105, «De la oració»)?" SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 4, no. 4 (December 29, 2014): 157. http://dx.doi.org/10.7203/scripta.4.4492.

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The proto-novel Fèlix, o Llibre de meravelles contains many unsettling «meravelles» or «wonders». One such consists in an observation made by a «recluse»—rather than by a professional theologian—concerning the prayers of Christ and of Mary and the angels, etc., to the effect that their prayers have been unable to call forth any response from God. The efficacy of such prayers is thus brought into question, as is the readiness of God’s mercy and grace. By contextualising such matters within medieval currents of Neoplatonism, particularly the doctrine of causality, I argue that Llull presents a causally conceived theorisation of the hypostatic union. I identify Biblical and medieval precedents for and contrasts with Llull’s position on prayer and relate this latter to the sometimes fluid notions of orthodoxy as regards Christological matters among medieval writers, pausing to focus in particular on Llull’s use of the soul-body analogy for the union of natures in Christ. I examine the apparent contradiction present in Llull’s construal of the efficacy of Christ’s prayer—in this context, implicitly conceived as a prayer of petition—and attempt to resolve this contradiction in a way which indicates clearly Ramon Llull’s relation to orthodoxy at least during the period 1274-89.

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Werthmann, Tanja. "“Spirit to Spirit”: The Imagery of the Kiss in theZoharand its Possible Sources." Harvard Theological Review 111, no. 4 (October 2018): 586–609. http://dx.doi.org/10.1017/s0017816018000287.

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AbstractThe study explores the character and meaning of the imagery of the kiss in theZoharas an expression of dynamic union. In order to demonstrate the formation of a specific structure of ideas and their dynamics within Kabbalistic theosophy, theZoharicimagery found in the pericopeTerumahhas been situated here within the context of numerous sources, from which theZohar, through direct or indirect transmission, could have drawn its key elements. The metaphor of the kiss, which allows the Zoharic homily to embrace several central Kabbalistic concepts of love, presents love as a universal power, being comprised of two Neoplatonic notions, the hypostatic relation and the principle of “being contained in each other.” The analysis of the various sources across ancient Greek, medieval Islamic, and Christian traditions amounts to a different characterization of the meaning adduced thus far in scholarship regarding eros in Jewish mysticism and suggests a more plausible trajectory of influence of Greek sources in the early Kabbalah.

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Sumner, Darren O. "Fallenness and anhypostasis: a way forward in the debate over Christ's humanity." Scottish Journal of Theology 67, no. 2 (April 3, 2014): 195–212. http://dx.doi.org/10.1017/s0036930614000064.

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AbstractThe doctrine of the incarnation suggests that Christ is necessarily like us in some respects, and also unlike us in others. One long-standing debate in modern christology concerns whether Jesus’ human nature ought to be regarded as ‘fallen’ – as conditioned by the effects of the Fall – despite the fact that he himself remained without sin (Heb 4:15). Is fallenness a condition which is necessary in order for Christ to sympathise with human beings, to represent them, and so to reconcile them to God? Is fallenness logically separable from sinfulness? Recent literature has suggested an increasing intractability on both sides of this debate. This article seeks to bring clarity to the question of the fallenness of Christ's human nature by identifying areas of common ground between advocates and opponents of this position. It engages the work of representatives from both sides – Oliver Crisp in opposition and Karl Barth in support – in order to determine the different ways in which they approach the matter of Jesus’ fallenness and impeccability, and to locate points of potential consensus. Crisp argues that fallenness cannot be detached from sin and guilt – i.e. Augustine's notion of both original sin and original corruption, in which sin is an inevitability. Barth, on the other hand, is critical of the Augustinian view and takes as his point of departure Jesus’ unity and sympathy with fallen creatures. Yet the fallenness of Jesus’ humanity does not mean that sin was a real possibility for him.In this article the christological doctrine of anhypostasis – a way of speaking exclusively of human nature apart from its hypostatic union with God the Son – is suggested as the primary way forward. Advocates of the fallenness position seem to have this qualifier in mind when describing Jesus’ human nature as ‘fallen’: it is true of the assumed nature only when considered in itself, apart from the hypostatic union. There are logical and historical grounds for opponents to accept fallenness strictly on these terms, as well. Beyond this, I argue that anhypostatic fallenness should be acceptable to both sides because it is never without a corresponding sanctification of Jesus’ human nature by its encounter with God. Though Jesus’ humanity was conditioned by the fall, by virtue of the communicatio gratiarum it was not left in a state of peccability.

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Kuganda, Dandy, and Kornelius Lumbanbatu. "Unio Non Confusio: Sebuah Upaya Menganalisis Gagasan Aktivitas (Energeia) dan Persatuan Dwinatur Kristus dalam Kaitannya dengan Persatuan Mistik." Veritas: Jurnal Teologi dan Pelayanan 22, no. 2 (December 2, 2023): 247–68. http://dx.doi.org/10.36421/veritas.v22i2.673.

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Artikel ini membahas persatuan dwinatur (hypostatic union) Kristus dalam kaitannya dengan teologi Lutheran dan Reformed. Penulis berangkat dari perenungan akan permasalahan ontologis dalam diskursus terkini mengenai doktrin persatuan mistik Martin Luther dan John Calvin. Kedua pihak meyakini bahwa manusia bersatu dengan Kristus di dalam iman untuk mendapatkan rahmat-Nya, yakni pembenaran dan pengudusan. Namun demikian, tak satupun dari mereka merinci bagaimana persatuan itu dapat menyalurkan rahmat Kristus tanpa meleburkan natur manusia dan natur ilahi. Maka dari itu, penulis mengusung argumen bahwa sinergi (Yun. syn- [συν-] + energeia [ἐνέργειᾰ]) dalam persatuan dwinatur Kristus merupakan basis ontologis bagi partisipasi manusia ke dalam aktivitas ilahi Kristus. Penulis mempertanggungjawabkan argumen ini dalam penjelasan bercabang dua yang disusun dengan memanfaatkan metode kualitatif analitis melalui studi pustaka. Cabang pertama berisi uraian dan analisis atas doktrin persatuan dwinatur pada masa patristik. Cabang kedua berisi penelusuran atas konsep aktivitas (Yun. energeia) dalam tradisi Kekristenan Timur dan korelasinya dengan partisipasi manusia ke dalam aktivitas ilahi Kristus. Pada akhirnya, penulis menyempurnakan penjelasan bercabang dua ini dengan menunjuk pada Ekaristi sebagai lokus konkret bagi persatuan mistik yang berkelanjutan.

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Lu, James. "The Discovery of the Bazaar of Heracleides of Damascus and the Reassessment of the Christology of Nestorius of Constantinople." Alternative Spirituality and Religion Review 12, no. 1 (2021): 103–22. http://dx.doi.org/10.5840/asrr2021121677.

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Nestorius and his relationship with his eponymous heresy, Nestorianism, has been a controversial topic in religious studies and in Christian theology. Largely thought to have been condemned for professing Nestorianism, the discovery of the Bazaar of Heracleides of Damascus (written by him in exile) led to a wide-reaching reassessment of this very relationship. Despite Nestorius’ protestations in defence of his own perceived orthodoxy, his rejection of the stronger term henosis for the weaker synapheia to describe the union of the natures of Christ and criticism of the use of the term “hypostatic union” both demonstrate that, implicitly, he did profess a two-person Christology. The authenticity of the Bazaar’s authorship and other historiographical issues came to the fore soon after its discovery. The dating of certain key events and the silence of Nestorius in other parts have led to a consensus of sorts amongst scholars in accepting the Bazaar, in large part, as being the work of Nestorius whilst still admitting of later additions and emendations. This article examines the relationship between Nestorius and Nestorianism, explains key theological terminology used in the Christological debates of the First Council of Ephesus and the Council of Chalcedon, situates Ephesus I and Chalcedon in their proper context and their relationship to Nestorius, provides an overview of the key arguments for and against the acceptance of the authorship of the Bazaar, and includes a concise summary of the most compelling arguments in favour of the acceptance of the Bazaar’s authorship.

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Nutt, Roger W. "Divine Goodness, Predestination, and the Hypostatic Union: St. Thomas on the Temporal Realization of the Father's Eternal Plan in the Incarnate Son." New Blackfriars 99, no. 1079 (July 5, 2016): 84–96. http://dx.doi.org/10.1111/nbfr.12229.

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O'Leary, Joseph S. "Aquinas on the Metaphysics of the Hypostatic Union, Michael Gorman, Cambridge University Press, 2017 (ISBN 978-1-107-15532-9), xii + 180 pp., hb £75." Reviews in Religion & Theology 25, no. 2 (April 2018): 286–89. http://dx.doi.org/10.1111/rirt.13232.

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Pancerz, Roland Marcin. "Obrona integralnego człowieczeństwa Chrystusa przeciw apolinaryzmowi w dziełach Epifaniusza z Salaminy." Vox Patrum 68 (December 16, 2018): 253–69. http://dx.doi.org/10.31743/vp.3352.

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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.

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Cho, Dongsun. "Deification in the Baptist Tradition: Christification of the Human Nature Through Adopted and Participatory Sonship Without Becoming Another Christ." Perichoresis 17, no. 2 (June 1, 2019): 51–73. http://dx.doi.org/10.2478/perc-2019-0017.

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Abstract Some contemporary Baptists (Medley and Kharlamov) argue that the conservative Baptists in North America need to incorporate the concept of deification into their traditional soteriology because they failed to present the continual and transforming nature of salvation. However, many leading conservative Baptist systematicians (Garrett, Erickson, Demarest, and Keathley) demonstrate their concern about a possible pantheistic connotation of the doctrine of deification. Unlike the conservative Baptists, I argue for the necessity of working with the concept of deification in the traditional Baptist soteriology. The concept of deification is not something foreign to the Baptist tradition because Keach, Gill, Spurgeon, and Maclaren already demonstrated the patristic exchange formula ‘God became man so that man may become like God’. They considered the hypostatic union of two natures in Christ as the source and model of becoming like God or Christ, the true Image of God. Christians are called to be united with the glorified humanity of Christ by their adopted sonship and participation in the divine nature. Christification speaks of the real transformation of Christians in terms of a change in the mode of existence, not in nature. The four Baptists taught that Christian could participate in the communicable attributes of God, but not in the essence or incommunicable attributes of God. Therefore, Christification never produces another God-Man. Conservative Baptists do not have to compromise their traditional commitment to sola scriptura and the forensic nature of justification in their employment of the theme of deification. This paper concludes with four suggestions for contemporary Baptist discussions on deification.

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Flynn, Elizabeth. "Divine Impassibility: A Comparison of Weinandy's and Culpepper's Perspectives on Whether God Suffers." Aristos: A biannual journal featuring excellent student works 5, no. 1 (June 2020): 1–18. http://dx.doi.org/10.32613/aristos/2020.5.1.6.

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From being generally regarded as a philosophical and theological impossibility, since the late nineteenth century the idea that God suffers has become popular and attractive among a vast array of Christian theologians. Due to this shift, many theologians no longer see the need to argue for it and divine passibility has even been called the ‘new orthodoxy.’ The matter has not yet been laid to rest and is made more complex because the terms ‘suffering’ and ‘impassibility’ are used with a variety of connotations. At the heart of the debate is the desire to assert God’s personalised love for all human beings. If suffering is intrinsic to love, as some ‘passibilists’ state, only a suffering God can also be a God who loves humankind absolutely and unconditionally. Also at stake is the salvation of human beings. For some, a suffering God necessarily implies His lack of transcendence and thus His impotence. From their perspective, Jesus suffers only in His humanity. The divine attributes of omnipotence and immutability are wholly unaffected by the crucifixion. For others, the intimacy of the hypostatic union makes it possible to attribute suffering to the Son in His divinity. Furthermore, by deciding to grant free will to humankind, God makes Himself vulnerable; the eternal knowledge of the divine permission for evil establishes an ‘eternal wound’ in God. This essay will examine the contrasting positions of Thomas Weinandy and Gary Culpepper to assess how it can be said that God must or must not suffer.

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Doherty, Cathal. "Absolution: Divine and Human." Theology Today 80, no. 3 (October 2023): 261–72. http://dx.doi.org/10.1177/00405736231190320.

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This article is a contribution to an ecumenical theology of the Word, examining how divine absolution is realized in concrete human experience. It addresses both the scriptural and sacramental mediation of divine absolution, emphasizing the commonality of both resting on the power of God's word spoken in human concrete actuality. The philosophical literature concludes that human beings, in order for forgiveness to be real to them, need to hear and know that they are forgiven. In other words, for forgiveness to be complete, the wrongdoer requires an act of “absolution” (even in a secular sense), which may be verbal or gestural. This observation then drives our theological inquiry. How does divine Providence condescend in the economy of Revelation to make divine absolution available in the concrete details of human life, since it must be available to us, if it is to be received and accepted and be real to us? This investigation assumes that understanding forgiveness in human experience better serves to enrich theological reflection on divine forgiveness. The fact that forgiveness in human experience is primarily a dialogical affair, worked out in a “dialogical narrative” (Griswold) that parallels the dialogical nature of salvation, is evidenced in Scripture. In scriptural mediation, divine absolution becomes a living reality through a “hermeneutic of identity” by which the hearer of the Word appropriates the indexical language of a text, and, for example, self-inserts into a ready-made dialogue. In this way, God's absolution is effectively made a present reality. Finally, the article argues that Christ's words should be considered among his salvific acts, including his absolutions of individual sinners. The immanent expression of divine absolution, therefore, comes through the hypostatic union of the divine and human natures in historical concreteness, providing one avenue of response to the timeless theological question Cur Deus homo?

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Kikhney, Liubov. "Mandelstam and Heraclitus." Literatūra 62, no. 2 (November 2, 2020): 10–46. http://dx.doi.org/10.15388/litera.2020.2.1.

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The article proves that the ontological poetics of Osip Mandelstam and one of his sources of the concept of the word lie in the doctrine of the Logos of Heraclitus of Ephesus, which is set in the surviving fragments of his treatise On Nature. The author comments on the explicit and hidden references of Mandelstam to Heraclitus and shows the specifics of the functional refraction of Heraclitic allusions in different periods of the Acmeist poet’s work.It is noted that Mandelstam received from Heraclitus the material-being and sensually perceived the integral and hypostatic idea of the Logos as a kind of cosmic law, and at the same time as an ordinary human word, the form of which can nevertheless conceal an analogy with the laws of the world order.Like Heraclitus, Mandelstam assumes that the universe (cosmos) has different stages of formation, controlled by the Logos. According to Heraclitus, the primary basis of the world, its material root is fire. The idea of the changing state of natural substances, their mutual transitions and transformations caused by the “world fire,” which goes back to Heraclitus, permeates a number of the poet’s works written in the era of social upheavals. In the “post-revolutionary” period, Mandelstam develops the idea of the unity of the world and aeonic time, based on Heraclitus. Heraclitic overtones are discerned in a number of Mandelstam’s poems of the 1920s and 30s, including one of his final works – Poems about the Unknown Soldier.In light of the discovered references, Mandelstam, with the sayings of Heraclitus, clarified a number of aesthetic ideas and tropic moves of the poet – for example, the idea of the correlation of how sound envelops speech and its meaning; the motive is the “fluidity” of the world and at the same time its structural unity; the method of the “reversible metaphor of,” marking the identity or paradoxical union of different and sometimes antinomic phenomena.

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Webster, John. "Webster's Response to Alyssa Lyra Pitstick, Light in Darkness." Scottish Journal of Theology 62, no. 2 (May 2009): 202–10. http://dx.doi.org/10.1017/s0036930609004694.

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Though rarely addressed in a direct way, the theology of God's perfection is a central point at issue in contemporary Christian dogmatics. A good many debates of the moment turn on how the perfection of God's life is to be conceived: debates about the relation of the so-called immanent and economic Trinity; about the propriety of explicating the person and work of Christ through the metaphysics of divine and human natures; about the applicability of kenosis to account for the relation of the divine Word to the human career of Jesus; about the constitutive significance of temporality for the being of God; and much else besides. Recent disagreements amongst Barth scholars about the issue of the relation of the doctrine of divine election and the doctrine of the Trinity are in some measure animated by differing conceptions of the perfection of God, and one of the many ways of profiting from Dr Pitstick's book is to read it as, in part at least, an essay in defence of a certain construal of divine perfection. Indeed, one of my hopes for the book is that, once the noise of battle has subsided and the wounded have been dressed and taken to shelter, we may be able to engage peaceably and constructively with some of the material dogmatic issues to which it has drawn our attention. I do not propose to comment in detail on Dr Pitstick's evaluation of Balthasar; any judgements I might reach would be those of a mere amateur, one of those Protestants who in the 1970s discovered in Balthasar something which kept us reading Roman Catholic theology after Lonergan had wearied us and before we had been pointed to the treasures of ressourcement theology. Instead, I want to draw out from the book three doctrinal topics of capital importance: the ‘finished’ character of the redemptive work of Christ on the cross; the relation between theology and economy in the doctrine of the Trinity; and the doctrine of the hypostatic union – in all of which topics, of course, we are pressed to attend to the perfection of God and the acts of God.

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Коробов, Владимир Сергеевич. "Council of Constantinople 1166." Theological Herald, no. 1(44) (March 15, 2022): 56–75. http://dx.doi.org/10.31802/gb.2022.44.1.003.

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Статья посвящена описанию заседаний и богословскому разбору решений Константинопольского Собора 1166 г. Собрание было созвано для выяснения правильного толкования слов Христа: «Отец Мой более Меня» (Ин. 14, 28). Цель настоящей статьи - показать причину богословских противоречий и оценить решения Собора. Структура статьи имеет следующую рубрикацию: источники, историческая ситуация, ход Собора, последствия Собора и его богословие. Собор принял следующие толкования Ин. 14, 28: «Причины», «по человечеству», «чести» и «утешения учеников» - и осудил толкования: «мысленного разделения» и «лица общей человеческой природы». Толкование кеносиса вначале было осуждено, но в окончательных решениях о нём не упоминается. Суть противоречий вращалась между несторианскими и монофизитскими тенденциями. Так, например, одни богословы говорили, что если понимать слово «меньше» применительно к человечеству, то это приведёт к нарушению ипостасного союза. В свою очередь, другие считали, что увлечение идеей обожения грозит уклонением в монофизитство. В данном случае действительно можно было прийти к признанию человечества лишь умозрительно или в «мысленном разделении» («κατ’ ἐπίνοιαν διαίρεσιν»). Именно так случилось с осуждёнными митрополитом Керкирским Константином и игуменом Иоанном Ириником. The article is devoted to the description of the meetings and the theological analysis of the decisions of the Council of Constantinople in 1166. The meeting was convened to clarify the correct interpretation of the words of Christ: «My Father is greater than I» (Jn. 14, 28). The purpose of this article is to show the cause of the theological contradictions and evaluate the decisions of the Council. The structure of the article has the following headings: sources, historical situation, the course of the Council, the consequences of the Council and its theology. The Council adopted the following interpretations of Jn. 14, 28: «Reasons», «according to humanity», «honor» and «comfort of the disciples» - and condemned the interpretation: «mental division» and «face of common human nature». The interpretation of the kenosis was at rst condemned, but it is not mentioned in the nal decisions. The essence of the contradictions revolved between Nestorian and Monophysite tendencies. So, for example, some theologians said that if we understand the word «less» in relation to humanity, then this will lead to a violation of the hypostatic union. In turn, others believed that the fascination with the idea of dei cation threatens to deviate into Monophysitism. In this case, it was really possible to come to the recognition of humanity only speculatively or in «mental division» («κατ’ ἐπίνοιαν διαίρεσιν»). This is exactly what happened to the condemned Metropolitan Konstantin of Corfu and Abbot John Irinikos.

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Wood, Jordan Daniel. "A Novel Use of the Body-Soul Comparison Emerges in Neochalcedonian Christology." Review of Ecumenical Studies Sibiu 11, no. 3 (December 1, 2019): 363–90. http://dx.doi.org/10.2478/ress-2019-0027.

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Abstract Comparing the union of Christ’s two natures to the body-soul union in a human being was a typical way among patristic authors to conceive the Incarnation. I argue that a novel use of the comparison emerged among Neochalcedonian theologians, esp. Leontius of Byzantium and Maximus Confessor. Their novelty lay in the concurrent refinement of the nature-hypostasis distinction required by Chalcedon. That refinement – particularly the shift from conceiving natures as self-subsistent to subsistent only in hypostases – opened unprecedented ways to make the anthropological comparison. Now there was a new, univocal tertium comparationis between Christ and the human being: in each case it’s a hypostasis alone that makes two distinct natures really one. Neochalcedonian novelty supports the broader thesis that post-Chalcedonian Christology had profound impact on philosophy (cf. Johannes Zachhuber). In this case, Neochalcedonian Christology granted far greater insight into the fundamental mystery of the human person.

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Khamidov, Alexander A. "The problem of God’s hypostasis in Christianity: origins and destinies." Vestnik of Samara State Technical University. Series Philosophy 5, no. 3 (October 16, 2023): 5–18. http://dx.doi.org/10.17673/vsgtu-phil.2023.3.1.

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Abstract. The article analyzes the problem of Gods hypostasis. It is noted that already in the Gospels God appears as one in three persons. The assumption is based that the existing anti-Trinitarian interpretations proceeded rather not from the Gospels, but from the interpretation of God in Judaism, in which he has no hypostasis. It is noted that within the framework of trinitarianism for a long time there were disputes about the ratio in the Holy Trinity of God the Father, God the Son and God the Holy Spirit, which ended in the division of churches. However, heresy-declared anti-Trinitarianism (Unitarianism) continued to exist. The article demonstrates the confession of this direction by I. Newton. It is noted that in the early 1990s, a community arose in the Soviet Union, claiming to develop Christianity and the doctrine of which, in a number of parameters, coincides with Gnosticism. The interpretation of the problem of hypostasis in it is analyzed.

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Journal articles on the topic 'Hypostatic union'

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