Person of Christ

This paper has long been in my mind and on my heart, and I was finally compelled to work on it and bring it to completion.

The length of the work is largely due to the fact that:
1) The Godhood glory of our Lord has been demonstrated book by book throughout the New Testament (and often in connection with Old Testament prophecy). As such, proofs from one NT book are often seen repeated in others.
2) Extensive comparisons with other scriptures have generally been made for each scripture passage cited in proof of the absolute Deity of Christ—with scripture thus buttressing scripture.
3) Each main text cited in proof of the fact that our Saviour is Jehovah-Jesus has almost always been cited in full and unedited (for all to read for themselves without comment) before citing it again with interspersed remarks bearing on its meaning and unavoidable implications.
4) Commentary other than my own remarks has often been added where it was deemed warranted and helpful.
5) Even scriptures were taken up that are, or may be, twisted and misused by wicked, deluded men to our Lord’s dishonor, and shown that they in fact necessarily redound to His blessed everlasting glory.

In keeping with the above, I have also emphasized the abundant scriptural testimony to our Lord’s unoriginated, underived, eternal Divine Sonship.

One of my objectives, which influenced the structure of this work, was to permit no escape-hatch, if you will, to deceivers or poor, lost deniers of our Saviour's absolute Divine glory. And one of my prayers is that the Holy Spirit would use this paper to shed the light of His scriptures with overwhelming force, such that there is no other recourse than to bow to His Word in true worship of our true God and Saviour Jesus Christ, or to otherwise outright reject His Word with no pretense of submitting to it. May it be the former!

Before delving into the main body of this work, I would also encourage readers to take the time to digest the “Introductory Remarks” which follow this Preface, and which set the framework, context and all-importance of “The Triunity of God and the Person and Work of Christ.” The time invested will pay off in great spiritual dividends—including grounding one in the truth and facilitating avoidance of pitfalls and
traps set by the enemy.

I should also note that I have intentionally not provided full citations of other works or commentaries that have been quoted, but almost always only the names of authors (and then simply their initials after the
first time citing from their works in a given section of the paper). I did not want the remarks cited to be about certain "authorities"; but solely about elucidating the truth (while at the same time not taking false "credit" for such wonderful and helpful comments).

May God use this paper to bless those who belong everlastingly to the Son—to cause their hearts to overflow endlessly in love, adoration, worship of Jehovah-Jesus, He who is their Life and Blessed Hope!—and to reveal, unto salvation, the eternal Godhood glory of the Son of His love to those who are perishing.

The real authentic Christ as defended by Cyril, Severus, John Philoponus, and Johannes Zachhuber
By Didaskalex, Vine Voice, April 20, 2017


For Schoonenberg, this statement "absorbs all the divine and all the human that is acknowledged about Jesus by scripture, but adds something unknown to scripture: the distinction of natures."-- M. Sunderman

In 1966, Eminent theologian Piet Schoonenberg presented a paper to the Catholic Theological Society, the Netherlands. He inquired if it would be advisable to rework an authentic (Cyrilian) Christology which affirms Jesus’ divinity as alternative to the schismatic formula coined by the Council of Chalcedon. Schoonenberg's address served as the catalyst for his breaking through, Orthodox book, "The Christ" in which his fundamental defense is in contradiction to that council, phrasing of faith, with 180 degrees opposing to Chalcedon.

He indisputably debates the configurtion of Jesus Christ; "as one integral person," underpining that "Scripture teaches us nothing of a dual personality in Christ, which would divide His person." He adds: "Jesus is a man, just as much a presupposition of the New Testament as the fact that He is one person." He asserts that; "Human personhood, and thus an individual human-being and-becoming, . . . not only may not be excluded, but must be positively awarded to Jesus Christ."

Piet underscores the only venue to realize that the eternal Logos is in and through Jesus human person that it is possible that "God becomes Trinity through communic-ating Himself in a total way to, and being in full presence in, the man Jesus as Word and in the Church, His body, as Spirit. Thus, the Logos became, in Jesus, an historical person, reversing Leontius' thesis that the divine nature of the Logos is enhypostatic in Jesus' human person. The Logos' presence in full within the person of Jesus establishes Him the Father's begotten Son.

Schoonenberg poses the following questions:Is Jesus' human personality absorbed in that of the Word, and if so, is He then de-personalized as man? Or does it exist as an individual human center of acts, decisions, and self-consciousness beside the divine person of the Word and in competition with it? . . . Does the Chalcedonian pattern lead us to a disguised or a divided Christ? In his consideration of these questions, he first turns to Leontius of Byzantium, who developed a theory of enhypostasis, according to which the Chalcedonian statement has been interpreted throughout the centuries.

Leontius defined hypostasis (person) as that which exists in itself. Given this definition, Leontius concluded that nature cannot exist without a hypostasis. Leontius' defense of Chalcedon's two-nature christological model was that Jesus' "human nature … exists in the hypostasis of the Logos."  Simply put, according to Leontius, Jesus' "human nature has its personality in the divine Word." Jesus’ human nature is enhypostatic in the Logos and, for this reason, is not itself a person.