Nature of Christ
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The Understanding of Jesus’s Divine Sonship in the 4th Century The present article discusses main Christological views which came to importance in the 4th century, alongside those originated in the 3rd century but still relevant and... more
The Understanding of Jesus’s Divine Sonship in the 4th Century
The present article discusses main Christological views which came to importance in the 4th century, alongside those originated in the 3rd century but still relevant and discussed later. Five ways of understanding Christ have been detailed:
(1) [Origen:] The Son is a hypostasis equal in everything to the hypostasis of the Father, a 1-to-1 image, with the provision that his being originates in the Father and not in Himself; by the power of mutual love it is inextricably united with one of the created rational beings (logikói) and together with that being becomes a man of the Virgin Mary. Hence, there are two subjects in Christ: the logikós, having a hypostatic being, and the divinely existing Logos, united with the former;
(2) [Dionysius of Alexandria:] similarly to Origen, with a – seemingly – more distinct emphasis on the separate identity of the Son from the Father;
(3) [Dionysius of Rome and the “monarchianists” from Alexandria:] the Son is equal to or even identical with the Father, although having His own personality, indescribable by the notion of hypostasis, and without specifying what is meant by the separate identity of the Son from the Father. The former surely has his own separate name, for he is Christ Jesus, consubstantial with the Father; the Son is, however, not a hypostasis and, hence, it is possible to talk about the consubstantiality of the Father and the Son in a very general sense;
(4) [Paul of Samosata:] the Son is Father’s Logos, a Something rather than Someone; he is the Son in the sense that he originates from the Father as if he were born of Him and came out of Him. This impersonal Logos was joined in Mary’s womb with a man Jesus, conceived of the Holy Spirit, and thus united with his human hypostasis. What followed was a “hypostatic union”: one human hypostasis of Jesus unites two natures: the human nature that belonged to him by way of being born a man and the divine nature of the Logos;
(5) [Arius:] the Son of God is the first and most perfect of God’s creatures, the Logos and the mediator of all creation. He became a man and as a man was obedient to the Father until death. The corollary of his obedience is that by his very nature He is changeable and, hence, he is not a God a fortiori, and can only be called the Son of God by way of analogy.
As the formula of the Nicene Creed on consubstantiality could only satisfy the supporters of the notion (3) above, it is not surprising that it was commonly rejected within the next half century. It prompted Basil of Ancyra to teach “a similarity of substance”, which is the subject of the articles to follow
The present article discusses main Christological views which came to importance in the 4th century, alongside those originated in the 3rd century but still relevant and discussed later. Five ways of understanding Christ have been detailed:
(1) [Origen:] The Son is a hypostasis equal in everything to the hypostasis of the Father, a 1-to-1 image, with the provision that his being originates in the Father and not in Himself; by the power of mutual love it is inextricably united with one of the created rational beings (logikói) and together with that being becomes a man of the Virgin Mary. Hence, there are two subjects in Christ: the logikós, having a hypostatic being, and the divinely existing Logos, united with the former;
(2) [Dionysius of Alexandria:] similarly to Origen, with a – seemingly – more distinct emphasis on the separate identity of the Son from the Father;
(3) [Dionysius of Rome and the “monarchianists” from Alexandria:] the Son is equal to or even identical with the Father, although having His own personality, indescribable by the notion of hypostasis, and without specifying what is meant by the separate identity of the Son from the Father. The former surely has his own separate name, for he is Christ Jesus, consubstantial with the Father; the Son is, however, not a hypostasis and, hence, it is possible to talk about the consubstantiality of the Father and the Son in a very general sense;
(4) [Paul of Samosata:] the Son is Father’s Logos, a Something rather than Someone; he is the Son in the sense that he originates from the Father as if he were born of Him and came out of Him. This impersonal Logos was joined in Mary’s womb with a man Jesus, conceived of the Holy Spirit, and thus united with his human hypostasis. What followed was a “hypostatic union”: one human hypostasis of Jesus unites two natures: the human nature that belonged to him by way of being born a man and the divine nature of the Logos;
(5) [Arius:] the Son of God is the first and most perfect of God’s creatures, the Logos and the mediator of all creation. He became a man and as a man was obedient to the Father until death. The corollary of his obedience is that by his very nature He is changeable and, hence, he is not a God a fortiori, and can only be called the Son of God by way of analogy.
As the formula of the Nicene Creed on consubstantiality could only satisfy the supporters of the notion (3) above, it is not surprising that it was commonly rejected within the next half century. It prompted Basil of Ancyra to teach “a similarity of substance”, which is the subject of the articles to follow
تتحدث هذه المقالة عن حقيقة طبيعة السيد المسيح بين ألوهيته وبشريته أو ما تسمى حسب المصطلح المسيحي ب )الكرستولوجيا( وتتناول حقيقة شخصية المسيح وأعماله ودعوته وكل ذلك من منظور فلسفة وأفكار إحدى أهم الشخصيات العلمية والأكاديمية والفلسفية... more
تتحدث هذه المقالة عن حقيقة طبيعة السيد المسيح بين ألوهيته وبشريته أو ما تسمى حسب المصطلح المسيحي ب )الكرستولوجيا( وتتناول حقيقة شخصية المسيح وأعماله ودعوته وكل ذلك من منظور فلسفة وأفكار إحدى أهم الشخصيات العلمية والأكاديمية والفلسفية واللاهوتية في الديانة المسيحية في عصرنا الحالي وهو البرفسور البريطاني 1922 م(، إذ تقدم لمحات وتصورات عن طبيعة شخصية المسيح الحقيقية )كما يراها الفيلسوف - جون هيك ) 2012 هيك(، والتي بالتأكيد تخالف العقيدة والتقليد المسيحي الممتد لمئات السنين، تلك العقيدة التي أقرت في مجمعي نيقيّة وخلقيدونيّة المسكونيين، والتي تذهب إلى وجود طبيعتين داخل السيد المسيح هما الطبيعة الإلهية والطبيعة البشرية اجتمعتا وامتزجتا معا وكونتا الإله المتجسد.
öz
Bu makale, mesihi terimine binaen isimlendirilen Kristolojiye, İsa Mesihin ulûhiyeti ve beşeriyeti arasında kalan doğasına değinmektedir .Aynı zamanda İsa mesih'in çağrısını,yaptıklarını,kişiliğini vb konuları felsefenin ve günümüz Hristiyanlığındaki ilahiyat, felsefi, akademik, ve ilmi alanda en önemli şahsiyetlerden biri olan John Hick'ın görüşlerinin perspektifinden ele almaktadır. Öyle ki filozof Hick'ın öngördüğü gibi İsa Mesih'in kişilik doğasına, Kalkedon ve Birinci İznik konsilinde kararlaştırılmış olan Hıristyanlığın akidesinin ve geleneğinin yüz yıllar boyu ters düşmesine, İsa Mesih'in bir araya gelen, birbirine karışan, bir bedende vücut bulmuş ilahı meydana getiren tanrısal ve beşeri iki doğasının olduğuna dair önbilgiler vermektedir.
Anahtar Kelimeler: John Hick, İsa Mesih, Kristoloji, Tecessüd, İsa Mesih'in doğası.
Christology (The Nature of Jesus Christ) according to the Philosophy of John Heck
Abstract
This article discusses the true nature of Jesus Christ between his divinity and his humanity, or it so-called in the Christian term (Christology), It contains the reality of Christ's personality, his work and his call, all of that from the perspective of the philosophy and ideas of one of the most important scientific, academic, philosophical and theological figures in the contemporary Christian religion, The British professor John Heck (1922-2012), It provide us insights into the nature of Christ’s true personality (as the philosopher Heck sees) which certainly contradicts the doctrine as well as the Christian tradition which extended for hundreds of years, that doctrine endorsed by the Ecumenical Councils of Nicaea and Chalcedon which believe in existence of two natures within Christ is the divine nature and the human nature that have met and merged together and become the incarnate God.
Keywords: John Hick, Christ, Christology, Incarnation, Nature of Christ.
öz
Bu makale, mesihi terimine binaen isimlendirilen Kristolojiye, İsa Mesihin ulûhiyeti ve beşeriyeti arasında kalan doğasına değinmektedir .Aynı zamanda İsa mesih'in çağrısını,yaptıklarını,kişiliğini vb konuları felsefenin ve günümüz Hristiyanlığındaki ilahiyat, felsefi, akademik, ve ilmi alanda en önemli şahsiyetlerden biri olan John Hick'ın görüşlerinin perspektifinden ele almaktadır. Öyle ki filozof Hick'ın öngördüğü gibi İsa Mesih'in kişilik doğasına, Kalkedon ve Birinci İznik konsilinde kararlaştırılmış olan Hıristyanlığın akidesinin ve geleneğinin yüz yıllar boyu ters düşmesine, İsa Mesih'in bir araya gelen, birbirine karışan, bir bedende vücut bulmuş ilahı meydana getiren tanrısal ve beşeri iki doğasının olduğuna dair önbilgiler vermektedir.
Anahtar Kelimeler: John Hick, İsa Mesih, Kristoloji, Tecessüd, İsa Mesih'in doğası.
Christology (The Nature of Jesus Christ) according to the Philosophy of John Heck
Abstract
This article discusses the true nature of Jesus Christ between his divinity and his humanity, or it so-called in the Christian term (Christology), It contains the reality of Christ's personality, his work and his call, all of that from the perspective of the philosophy and ideas of one of the most important scientific, academic, philosophical and theological figures in the contemporary Christian religion, The British professor John Heck (1922-2012), It provide us insights into the nature of Christ’s true personality (as the philosopher Heck sees) which certainly contradicts the doctrine as well as the Christian tradition which extended for hundreds of years, that doctrine endorsed by the Ecumenical Councils of Nicaea and Chalcedon which believe in existence of two natures within Christ is the divine nature and the human nature that have met and merged together and become the incarnate God.
Keywords: John Hick, Christ, Christology, Incarnation, Nature of Christ.