Ott's Fundamentals (Ep.12) - 3.1.8 to 3.1.14

Author Streamed Sunday October 24th, 2021

There are 18 episodes in the Live:Fundamentals series.

Streamed September 23rd, 2021

Ott's Fundamentals (Ep.02) - 1.1.1 to 1.1.7

Streamed September 19th, 2021

Ott's Fundamentals (Ep.01) - Introduction

From:Book 3, Part 1, Item 8to:Book 3, Part 1, Item 14of:Fundamentals of Catholic Dogmaby:Dr. Ludwig Ott


Ott's Fundamentals (Ep.12) - 3.1.8 to 3.1.14

Author Streamed September 12th, 2021

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okay i am back i'm gonna pick up right where i left off item seven testimony from tradition of the church and i'm starting a new chapter chapter two christ's true chapter two christ's true humanity item 8 one heretical teaching about the end of the first and the beginning of the second century heresies emerged which denied the reality of christ's human body and stigmatized excuse me stigma stigmatized as fantasy the facts of christ's early earthly life and there's a reference given here to saint ignatius christ it was claimed quote had only apparently suffered end quote so i'm sure christ um i'm sure saint ignatius is defending against that heresy the point of departure of this docetism as the heresy was called was according to the letter of saint ignatius the you can see ephesians 18 1 and compare galatians 5 11 and first corinthians 1 23. the later gnostic sects which either attributed to christ an apparent body without any reality see for example bacillides and marcion or a heavenly astral body see a peles or valentine proceeded from gnostic dualism according to which a union of the divine logos with a human body is not possible since all material things were regarded not as creatures of god but as proceeding from a primeval principle of evil this gnostic dualism was also the source of the docetic errors of the manikins two the teaching of the church and here we have a dogma christ assumed a real body not an apparent body and this is a defide dogma christ assumed a real body not an apparent body the oldest symbols of faith mention the most important facts of the earthly life of jesus that is his conception birth suffering dying and resurrection using the words in their natural sense and thereby exclude the docetic the dosetic denial of the reality of christ's human nature compare the apostles creed and the later symbols which depend on it the council of chalcedon 451 calls christ quote truly god and truly man end quote docetism which continued in manichaeanism was condemned in medieval times in the quote profession of faith of michael paleologues and quote of the second general council of lyon 1274 and in the decretum pro jacobites of the general council of florence in number three proof from the new testament and tradition the evangelists describe the facts of the earthly life of jesus in such a fashion that one cannot doubt the reality of his body and of his soul and of their specific similarity to the body and to the soul of other men after the resurrection jesus assures the doubting disciples of the reality of his human body with the words quote handle and see and quote luke 24 39. the apostle saint john designates the act of becoming man as becoming flesh john 1 14 and combats false teachers who deny the coming of christ in the flesh one first john 4 2 2nd john 7 and compare first john 1 1. saint paul speaking of christ as the mediator calls him the man jesus christ see romans 5 15 1st corinthians 15 21 and 1st timothy 2 5 and points to the human origin of christ romans 1 3 9 5 2 2 timothy 2 8 and galatians 3 16 and 4 4 as well as to his suffering and death on the cross first corinthians 1 23 says quote we docetism was refuted first by saint ignatius of antioch who died in round 107 a.d and later by saint irenaeus who died in around 202 and tertullian who died in 220 especially in their arguments against the gnostics in the refutation of docetism saint ignatius takes his stand on the authority of the gospel and the reference is given there he cites the therian reported facts of jesus human life and emphasizes them with a forceful al ethos meaning truly really so here he uh emphasizes forcefully with the word ali those truly really as i mentioned in an earlier episode elitia is truth alitos as the father stress dosetism is particularly painful for the christian striving after virtue since it leads to the devaluation of the suffering and death of christ and his redemption it leads to the undermining of the credibility of holy writ and consequently of the whole christian faith and it nullifies the doctrine item nine the integrity of christ's human nature one heretical teaching arianism and arius who died in 336 taught that the logos the word had no human soul but only a soulless body united with he held that the logo substituted for christ's soul he believed that in this way he could prove that the logos was a apollinaris of laodarcia who died about 390 a zealous defender of the nicene creed under the influence of the platonic trichotin with trichotomism synthesis of the human being out of flesh soul and spirit taught that the divine logos had assumed a human body and an animal soul the divine logos had he asserted taking the place of the missing spiritual soul he erroneously believed that only in this manner could the unity of person and the sinless sinlessness of christ be preserved he sought a positive foundation for his theory in john 1 14 and philippians 2 7. so in john 1 14 we have sarx or the body and in philippians 2 7 we have two the teaching of the church and here we have a dogma christ assumed not only this is a defeated dogma christ assumed not only a body but a rational soul also apo apollinarianism which was condemned at a particular synod at alexandria under the presidency of saint athanasius in 362 was rejected as heretical at the second general council at constantinople in 381 and at a roman synod under pope damasus in 382. the council of chalcedon 451 teaches concerning christ's humanity quote he is perfect according to humanity a true man consisting of a rational soul and a body he is identical in substance with us in according to his humanity end quote in conformity with the decision of chelsea on the cr the creed cui kumquai the general council of vienna 13 11-13-12 declared against petrus johannes who died in 1298 that as in all other men so also in christ the rational soul is in itself and essentially the form of itself essentially is rendered in latin per se at sntl or number three jesus himself speaks of his human soul compare matthew 26 38 where he says quote my soul is sourful even unto death and quote and luke 23 46 says quote father into thy hands i command my spirit and quote holy wrath designates jesus death as the quote giving up of the ghost end quote references are given there the spirituality of christ's soul is especially manifested in his prayer of appeal and thanksgiving as well as in the subordination of his human will to the divine will where he says for example quote not my will but thine end quote luke 22 42 saint clement of rome refers to both constituent parts of christ's human nature when he says that jesus christ quote has given his flesh for our flesh and his soul for our soul end quote and he has a work uh cited there saint ignatius of antioch calls christ a quote perfect man end quote telios anthropos and the reference is given the most important of the early opponents of apollinaris of lao diocea was saint gregory of nasa the fathers and theologians established the necessity of the assumption of a rational soul by christ on two axioms that which is not assumed has not been saved and the word assumed flesh through the medium of the soul in connection with the defense against apollinarianism the formula developed in christ there are two natures divinity and humanity and and three substances logos rational soul and body however this formula was later reprobated by the provincial council of frankfurt in 794 on account of the factual identity of nature and substance in spite of this however it gained an entry into scholastic theology c hugo of saint victor christ is one with one personality two natures and three constituents divinity and uh item 10 the adamite origin of christ's human nature and here we have a dogma christ was truly generated and born of a daughter of adam the virgin mary this is a defeated dogma christ was truly generated and born of a daughter of adam the virgin mary the reality and integrity of christ's human nature is especially guaranteed by the fact that christ was truly generated and born of a human mother through his descent from a daughter of adam he was as to his humanity incorporated into the posterity of adam he had identity of essence with man and community of race while individual gnostics such as valente and apelles relying upon first corinthians 15 47 i hope that's what that says and matthew 1 20 asserted that christ had descended from heaven to earth in a spirit-form body and had gone through the virgin without appropriating anything from her quote just as the water flows through a canal end quote epiphanius and the reference is given the church in her symbols of faith teaches that christ was generated and born of the virgin mary that is out of the substance of the virgin mary that's why i always say that it's christ's heart is mary's heart and christ's blood is mary's blood christ's the the apostles creed neptu's ex maria virginia ex substantia matrices in secular natures in both the old and new testaments the messiahs is designated as of the posterity of abraham and of david references are given there the new testament explicitly stresses the true compare matthew 1 16 which says mary quote of whom was born jesus end quote 1 31 says quote behold thou shalt conceive in thy womb and shalt bring forth a son and quote and galatians 4 4 says quote made of a among the fathers saint ignatius of antioch in particular emphasizes that christ quote is truly of the race of david according to the flesh that he was truly born of a virgin and quote and the reference is given there against the gnostics the fathers used the proposition x not per in matthew 1 16 galatians 4 4 and luke 1 35 in the last passage and addition and some references are given there of churchulian in uh sorry the importance as regards salvation of the true and complete humanity of christ and of his community of race with us lies on the one hand in the deed of atonement on the cross which he as our brother has performed on our behalf and on the other hand in the ideal picture of noble humanity which he afforded us in his moral life moving on now to chapter 3 the union of his two natures in the one person christ item 11 christ is one person one the heresy of nestorianism the false teaching of nestorius or 28th patriarch of constantinople constantinople died about 451 in exile to which the true the two heads of the antioch school of exegetics do you doris of tarsus who died before 394 and his people theodore of mopswestia who died in 428 had subscribed may from its refutation be summarized under the following principle heads its refutation by the way was by saint cyril of alexandria and saint john cassian in particular hey the son of the virgin mary is not the same person as the son of god okay this is the fault these are the false teachings being enumerated here a the son of the virgin mary is not the same person as the son of god in christ there are corresponding to the two natures also to subjects or persons this is what nestorius teaches b the two persons are connected with each other by a mere accidental or moral unity in greek we have the man christ is not god but a bearer of god theophoros the incarnation does not mean that god the son became a man but but merely that the divine logos resided in the man in the same manner as god dwells in the see the human activities birth suffering death may be asserted of the man christ only the divine activities creation omnipotence eternity of the god logos only that is denial of the communicatio idiomatum communication of idioms d consequently mary cannot in the proper sense be designated by the title customary since the time of origin of quote mother of god and quote theotokos she is merely a bearer of man anthropocos or mother of christ christo e the conviction that in christ there are two persons appears also in the doctrine of authentication peculiar to the antiochians according to which the man christ was obliged to merit divine dignity and adoration by his obedience in suffering nestorianizing tendencies appeared in the christology of early scholasticism also above all in the habitus theory which goes back to peter and which was favored by peter lombard petrus lombardus which compares the assumption of human nature by the divine logos to the putting on of a garment saint thomas condemns this as heresy since it implies a mere accidental unification see the reference to the summa there the teaching of antar gunter anton gunter who died in 1863 also merges into nestorianism from his philosophical concept that the essence of personality lies in self-consciousness their results in the field of christology the conclusion that in christ who has a truly divine and truly human self-consciousness there are two different persons a divine and a human in order to evade this conclusion gunter assumed a quote formal unity unquote between the eternal son of god and the son of the virgin which consists in the mutual penetration of the self-consciousness however the dogma teaches that there is only one two the teaching of the church and here we have a dogma the divine and the human natures are united hypostatically in christ that is joined to each other in one person this is defeated dogma the divine and the human natures are united hypothetically in christ that is joined to each other in one person the dogma asserts that there is in christ a person who is the divine person of logos and two natures which belong to the one divine person the human nature is assumed into the unity and dominion of the divine person so that the divine person operates in the human nature and through the human nature as its organ the third general council of ephesus 431 confirmed the twelve anathematisms of saint cyril of alexandria but did not formally define them they were later recognized by popes and councils as an authentic expression of catholic doctrine their main content may be summarized as follows christ incarnate is a single that is a soul person he is god and man at the same time be the god logos is connected with the flesh by an inner physical or substantial unification christ is not the bearer of god but he's so the physical or substantial unification is rendered in greek as see the human and the divine activities predicated of christ in holy writ and in the fathers may not be may not be divided between two persons or hypostases the man christ and the god logos but must be attributed to the one christ the logos become flesh it is the divine logos who suffered in the flesh was crucified died and rose again the holy virgin is the mother of god theotokos since she truly bore the god logos become flesh the council of chalcedon 451 declared that the two natures of christ are joined quote in one person and one hypostasis end quote cross upon i think that's i think they misspelled pros upon there because they can't pronounce p r s altogether plus must be pros upon cyril uses the expression rendered in greek here in the sense of usia essential essentiality or substance with this he designates the unification as a substantial one in opposition to the accidental unification of the nestorians the council of chelsea chalcedon does not use the term hypostatic union rendered in greek this phrase the hypostatic union was only adopted by the fifth general council of constantinople in 553 against the nestorian heresy of two persons in christ and against the monophysite heresy of one nature as an adequate expression of catholic doctrine of the union of the two natures the council stated quote if anyone does not confess that the word of god was united with the flesh in the hypostasis and that for this reason there is only one person and one hypostasis let him be and the greek word they used for i'll let you read the latin there three proof from the sources of faith a teaching of holy scripture the catholic doctrine is contained in holy writ though it does not contain the term hypostatic union scripture attests that christ is true god and true man to the one christ are attributed to series of predicates one divine and one human since the attributes of both natures omnipotence eternity nations crucifixion death are attributed to him it follows that the two natures must belong to one in the same subject the oneness of christ's personality is particularly clear in those passages where his human characteristics are predicated of his person under the title of god and his divine characteristics predicated of his person designated according to his human nature and we hear we have that communicatio and the biblical references are given there since god's immutability excludes the possibility of a transformation of his divine nature into his human nature the incarnation of the logos in john 1 14 can be understood only as signifying that the divine logos became man without ceasing to be god the logos therefore after the incarnation possesses not only the divine but also the but also a human according to philippians 2 6 and following the same christ who was in the figure of god and was equal to god took the form of a servant and became like unto man this canosis or empty on account of the absolute immutability of god cannot be understood as a renunciation of the divine nature but only as a renunciation in his human nature of the divine glory or thaksa in greek to the divine nature which he retained reference is given to saint john chrysostom you can look that up the christ who appeared in the form of a servant is therefore a divine person who possesses the divine as well as a human the fathers appealed to the church symbols of faith in which it is said of the same jesus christ that he is the son of god and that he was born of the virgin mary the symbols of the oriental church and here we have in greek pistevo men the fathers before the council of ephesus attest their faith in the hypostatic union by predicating of christ that by predicating of christ divine and human characteristics and activities frequently interchanging the predicates and thus combating the attempt to divide christ into two subjects a loss in greek or into two sons son of god son of man compare saint ignatius of antioch and the references are given there saint gregory of nazianzus saint gregory of nazianzus 423-430 points out that the relationship of nature and person in christ is to be conceived conversely from that which obtains in the trinity he says quote to put it briefly the savior unites in himself two different things a lo que alo but not two different and then we have this word here megan i say different things the opposite to the case of the trinity for in that case we have distinct persons since we may not mix the hypostases but not distinct things okay so he says i say different things the opposite to the case of the trinity for in that case we have distinct persons since women since we may not mix the hypostases but not distinct things for the three are one and the same in the so i say different thing dif i say so let me read that whole quote again from saint gregory of nancy ances he says quote to put it briefly the savior unites in himself two different things two different things but not two different persons far from it i say different things the opposite to the case of the trinity for in that case we have just we have distinct persons since we may not mix the hypostases but not distinct things for the three are one and the same in the latin fathers principally under the influence of tertullian came earlier than the greek to a clear trinitarian and christological terminology compared to we behold a double state nature not mixed with one another but joined in the one person jesus god and man saint augustine talks about in unity of person joining both natures and in the incredible he says in the unity of his person they're accrued to the word a rational soul and a body in their speculative reputation refutation of the nestorian heresy the fathers point out the fatal consequences of the fundamental nestorian errors especially in the doctrine of the redemption and in the doctrine of the eucharist thus christ's passion as the work of a mere man would be deprived of its infinite value and this infinite value is a necessary pre-possession presupposition and again the flesh and again the flesh of christ in the eucharist is not life-giving if it be not the very flesh of the god in the conflict with an historian saint cereal of alexandria makes frequent use of the easily misunderstood formula quote an incarnate nature of the god logos unquote rendered in greek logos taking flesh i guess because sarx is flesh and logos is another word in this context he understood by nature just as did his opponents the nature existing in itself meaning hypostasis saint cyril erroneously thought that the formula had the authority of saint athanasius in reality it goes back to the confession of faith made by apollinaris of laodicea to the emperor jovian quote on the incarnation of the god logos and quote which was publicized under the name of saint athanasius the fourth general council of constantinop one the heresy of monophysitism in the struggle against nestorianism eutychies are man right of constantino lope of constantinople and his adherents principally alexandrians patriarch dioscur went to the other extreme misinterpreting some phrases of saint cyril and also some older phrases they posited in christ not only one person but also only one single nature they taught that christ is indeed out of so we had some greek that i skipped here was and then another older phrase here is listed as crassis and then the one single nature is rendered in greek as money feces in their explanation of the mode and the manner of unification of the godhead and humanity they diverged some assumed transformation of the human nature into the divine nature or as an absorption of human nature in the divine nature in greek we have or in latin conversion others a confusion or mixture of the two natures into one new third nature others a composition of the two natures after the fashion of the unification of the body and soul in man or in latin composito a composite this last was the view of severus of and here we have a dogma in the hypostatic union each of the two natures of christ continues unimpaired untransformed and unmixed with the other there's a defeated dogma in the hypostatic union each of the two natures of christ continues unimpaired untransformed and unmixed with the other so it's interesting they've used mono a lot of the terminology of monophysitism the catholic doctrine of faith found its classical expression in the famous epistola dogmatica of pope leo the first to the patriarch flavian of constantinople 449 which was solemnly confirmed by the fourth general council of chalcedon in 451 this council in agreement with the epistola dogmatica of leo the first and the formulations of saint cyril defined as follows we teach that one in the same christ the son the lord the only begotten is to be against monopolism against monophysitism the difference of the natures in consequence of the unification being in no way abrogated and the properties in latin proprietos of each of the two natures remaining that's the end of that citation the last words are taken over from the epistola dogmatica of pope leo three proof from the sources of faith according to the testimony of holy writ christ is true god and true man that is possessor of the unimpaired divine nature and and and an unimpaired human nature compare john 1 14 and philippians especially deserving of mention among the traditional witnesses is tertullian who long before the council of chalcedon attested the unimpaired continuance of the two natures in classical words he says in his work which is cited quote the identity of each of the suit of each of the two substances remained intact so that the spirit performed his works in him that is miracles and signs as also the flesh underwent sufferings as both substances each in its own condition of being acted in distinct ways each performed the feats and achieved the successes peculiar to it end quote namely on the one hand miracles on the other hand sufferings pope leo the first had recourse to the formulations of tertullian compare saint ambrose his work on the faith reference is given the fathers also point out the intrinsic impossibility of the monophysite doctrine of unification it contradicts the absolute immutability and the infinite perfection of god and by abrogating the true humanity of christ leads to the destruction of the 13 item 13. the duality of wills and modes of number one the heresy of monothelitism monothelatism is an offshoot of monophysitism in order to win back the monophysites the patriarch patriarch sergius of constantinople 610-638 suggested the unifying formula in christ there are indeed two natures but only one will namely the divine will and one mode of activity so if you've ever studied satanism you'll know the law of thalema here we have this word telima right so do what thou wilt shall be the whole of the law that was taken but that was taken from saint augustine it's a perversion of what an abrogation of what to cry not christ but what saint augustine said saint augustine said love god and do what thou wilt and aleister crowley took it and just removed the love god part and just said do what that will i'll be the whole of the law but it's not the whole of the love it's missing the love of god in this view the human nature of christ becomes an instrument without a will of its own in the hand of the divine logos the most prominent opponents of this error and protagonists in defense of the true doctrine of the church were saint sophonius from 634 patriarch of jerusalem and saint two the teaching of the church and here we have a dogma each of the two natures in christ possesses its own natural will and its own natural mode of operation each of the two natures in christ possesses its own natural will and its own natural mode of operation in spite of the real duality of the wills a moral unity subsisted and subsists because christ's human will is in the most perfect fashion in harmony with and in free subordination to the divine will yeah well that's how we're supposed to uh imitate christ in that way too right we have a will what we're supposed to in the most perfect fashion in harmony with and be in harmony with and in free subordination to the divine monothelatism was rejected by the church and the lateran synod of the year 649 under pope martin the first in the epistola dogmatica ad imperito imperatores of pope agatho and at the sixth general council of constantinople the last name completed the chalcedo chalcedon decision of faith by the edition quote similarly we promulgate according to the teaching of the holy fathers that in him are also two natural wills and two natural modes of working unseparated untransformed undivided unmixed and these two natural wills are not opposed to each other as the impious heretics maintained that's the end of that citation from the dogma that christ possesses a true human will there emerges as a theological conclusion that christ's human will is free the libertas contrariatis that is a freedom to choose between good and evil must however be denied because he as a divine person cannot be so christ could not choose between good and evil he's above that true true freedom is not choosing between good and evil true freedom of the will is choosing to do to do or not to do or to do this or to do that right as outlined in an earlier episode you can go and rush up on that if you want three proof from the sources of faith a according to the testimony of holy writ christ expressly distinguishes his human will from the divine will which he possesses in common with the father but at the same time christ stresses the complete subordination of his human will to his divine will matthew 26 39 says quote not as i will but as thou wilt end quote luke 22 42 says quote not my will but thine be done end quote john 6 38 says quote i came down from heaven not to do my will but the will of him that sent me end quote christ's relationship of obedience with the heavenly father often stressed and holy writ presupposes a human will tons of references given there to look those up at your leisure the freedom of choice possessed by christ's human will is expressed in john 10 18 which says quote i lay down my life of myself meaning freely or voluntarily and i have the power to lay it down and i have the power to take it up again and quote compare isaiah 53 7 which says quote he was offered because it was his own will and quote the father's conception is already expressed in the rejection of apollinarianism and of monophysitism in regard to matthew 26 39 saint athanasius expressly teaches the natural duality of the wills of christ saying quote he announces two wills here the human which is an affair of the flesh and the divine which is the affair of god the human will on account of the weakness of the flesh prays for the aversion of suffering but the divine will welcomes it and quote powerful stuff and the reference is given there to saint athanasius's quote that i just read pope leo the great stresses when he says quote each of the two forms meaning nature operates in communion with the other that which is peculiar to it the scholastic theologians dis distinguish in christ's human will the voluntas ratzionnis or spiritus that is the spiritual will which subordinates itself to the divine will and the voluntas carnes or sensual will that is the sensual desire which strove against suffering accordingly they speak of christ's two human wills many with saint hugo of saint victor add to this the voluntas pietas that is the will of compassion which feels for the suffering of others and speaks of four wells in christ the fathers speculatively derive the doctrine of the two wills and modes of activity in christ from the integrity of the two natures and base it on the principle that no nature is without activity compare saint john st john of damascus and the work is given there if you want to look it up they recall the axiom which is valid for the doctrine of the trinity and for christology that the number of the wills and modes of activity follow the number of the natures appendix the god human or theandric activities the expression that must be they and ricky yeah i think that's what that must be energy i think that's what it says operatio in latin goes back to pseudodynasius the areoapagite about 580. the so cevarian the severianians severionians the severianians moderate monophysites okay the severian the severianians moderate monophysites taught a single god human mode of operation corresponding to god corresponding to christ's nature compounded of the godhead and human nature the mono energetics also spoke of a single mode of activity of christ which they conceived as being achieved by the divine nature by the utilization of a purely passive human nature the orthodox theologians of the 7th century took over the expression and purified it the max saint maximus the confessor and the lateran synod of the year 649 expressly clarified it in view of the heretical misinterpretation according to saint maximus three distinct kinds of activity can be a the divine or purely divine activities which the logos as principium quote in common with the father and with the holy ghost operates through the divine nature as principium quo i guess it's principium i think that's how you say it so the divine or the purely divine activities which are the logos as principium quote in common with the father and with the holy ghost operates through the divine nature as principium quo for example the creation preservation and government of the world for example the creation i think i should read that again the divine or the a the divine or the purely divine activities which the logos as principium quad in common with the father and with the holy ghost operates through the divine nature as principium quo for example the creation the preservation and government of the world b the human activities which the logos operates as principium quad through the human nature as principium quo for example seeing hearing eating drinking suffering and dying insofar as these activities are human acts of a divine person they can in the wider sense be designated god human or theatric see the the mixed activities which the logos as principium quote operates through the divine nature in such a fashion however that at the same time he uses the human nature as instrument for example the miraculous healing of the sick by physical touch or by a mere word closely considered the mixed activities emerge as two distinct activities one divine and one human through which a joint operation is affected activities of this kind are designated god human activities in the proper and narrower sense the expression's caro de ficata rendered in greek sarcs sorry and the second one voluntary do not assert a transformation of the human nature into the divine nature or of the human will into the divine will nor a con mixture of both but simply the assumption of human nature and of the human will by the hypostasis of the god the question of erroneous there's no doubt but that pope herronius the first who reigned from 625 to 638 was personally orthodox there's no doubt about that however through his prohibition against speaking of two modes of operation he unwittingly favored the monophthalite error the sixth general council wrongly condemned him as a heretic i agree pope leo ii who reigned from 682 anathematization but not for the reason given by the council he did not reproach him with heresy but with negligence i agree item 14 the beginning and duration of the hypostatic union one the beginning of the hypostatic union and here we have a dogma the hypostatic union of christ's human nature with the divine logos took place at the moment of conception this is a defeat dogma hypostatic union of christ human nature with divine logos i think that lends support to the pro-life position that life begins at conception also in opposition to the catholic dogma is the originistic doctrine according to which christ's human soul pre-existed and already before the incarnation was united with the divine logos another erroneous view the gnostic held that it was only on the occasion of his baptism that the logos first descended on demand on the man jesus the symbols of faith asserted the symbols of faith assert the passive conception of the son of god not of the man jesus as would be correct if the hype state if the hypostatic union of the two natures had the apostles creed confesses his only son our lord who was conceived of the holy ghost the scriptures corroborate that the son of god became man and that he was made that is was conceived and born of the of the race of david or out of a woman romans 1 3 talks about the gospel saying quote concerning his son who was made to him of the seed of david according to the flesh unquote and galatians 4 4 which says quote but when the fullness of time had come god sent his son made of a woman end quote saint augustine says quote from the moment in which he began to be man he is also god and quote that from his work on the trinity saint cyril of alexandria teaches quote the god logos from the moment of conception united with himself the temple assumed of the holy virgin that is to say the human nature end and he goes on to say there never was quote there never was a mere man jesus before the connection and unification of god with him and quote and the references are given there if you want to look that up you can compare with saint augustinus is that saint augustine conscious remain aryan against aries mary's true divine motherhood demands that the conception of jesus and the beginning of the hypostatic union should two duration of the hypostatic union and here we have a dogma a the hypostatic union was never interrupted this is a centered grade of certainty the hypostatic union was never interrupted he's still god and man up in heaven he didn't un incarnate the apostles creed asserts of the son of god that he suffered was crucified died was buried according to the body and descended into hell according to the soul christ's death dissolved the connection between body and soul christ was therefore during the three days not man that is a compositum of body and soul see this um for that but his death did not dissolve the attachment of godhead and humanity or of their parts even after their separation the body and the soul separately remained hypostatically amazing the teaching of the church is opposed by the gnostic manichaean teaching according to which the logos left the man before the passion the continuance of the hypostatic union during the passion also is proved by first corinthians 2 8 which says quote if they had known the concealed wisdom of god they would never have crucified the lord of glory meaning god end quote the passage relied on by the gnostics is matthew 27 46 which says my god my god quote my god my god why hast thou is acutely explained oh the passage relied on by the gnostics is this is acute okay i see the pla the passage relied on by the gnostics is matthew 27 46 my god my god why hast thou forsaken me is acutely explained by the hugo of he withdrew his protection but he did not separate the union that's what saint uh hugo of saint victor says because of matthew 27 46 some fathers like saint ambrose and saint hillary wrongly thought that at christ's death the godhead left the body the conception of the fathers is expressed in the axiom what the word once assumed he never dismissed in regard to the soul this had an absolute validity in regard to the body and here we have another dogma b the hypostatic union will never cease is a defeated dogma the hyposotic union will never cease in all eternity christ will have his body in addition to his divine nature and divine modes of operation etc the doctrine of marcellus of ankira who died about 374 according to which the incarnate logos will at the end of time put off the human nature and revert to god from whom he proceeded for the purpose of creating the world was rejected as heresy by the second general counsel of constantinople in 381 in opposition to it an addition to the synod of faith was accepted of whose kingdom there shall be no end look see luke 1 33 and there are other references to denzinger given there luke 1 33 bears witness to the uninterrupted continuance of the apostolic union in the future saying quote and he shall reign in the house of jacob forever and ever and of his kingdom kingdom there shall be no but christ is king of the messianic the letter to the hebrews corroborates the eternal duration of christ's priesthood saying quote but this christ for that he continueth forever but this for that he continueth forever hath an everlasting priesthood i'm not sure that's not but this for that he continueth forever hath an everlasting priesthood end quote but christ is a priest as god they're giving another dogma the blood in the living body of jesus christ is an integral constitute constituent part of human nature immediately not merely not merely immediately united with the person of the divine logos this is a scent serta grade of certainty the blood in the living body of jesus christ is an integral constituent part of human nature immediately not merely immediately united with the person of the divine logos the fifth anathema anathema of saint cyril speaks of the unification of the logos with flesh and blood word was made flesh and like us had flesh and blood according to the jubilee bull uni genitus de filius of pope clement vi the value of the blood of christ on account of its union with logos is so great that one little drop would have sufficed for the redemption of the whole human race as blood of the divine logos the blood of jesus christ is quote the precious blood end quote and we have one peter 1 19 cited the great price of our redemption first corinthians 6 20 and in the same manner as the body of christ nourishment for the supernatural life of the soul see john 6 53 and following in regard to the blood shed on the cross the sentencia communis now teaches that the blood when and in so far as it was reassumed into the body on the resurrection remained hypostatically united with the logos even during the separation from chapter four i'm going to end here but next time we'll talk about the theological speculative discussion on the hypostatic union the supernatural and mysterious character of the hypostatic union hypersonic union has grace so that's it for today i'm gonna but maybe i will maybe i'll do one more i could do items 15 to 22. maybe i'll do that right now so thanks for being here and we'll talk very shortly very shortly take care god bless

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