Christology

From MXnet
Revision as of 12:41, 4 November 2011 by Mxmsj (talk | contribs) (Hypostatic Union)
Jump to: navigation, search

Four Families of Christology

Every Christological doctrine, orthodox or heretical, can be located in one of the four categories created by this logic box. There are only four possible ways of thinking about the divinity and humanity of Jesus.

Jesus is God.

Jesus is not human.

  • Docetism
  • Apollinarianism
  • Monotheletism
Jesus is God.

Jesus is human.

  • Nicene Christianity
Jesus is not God.

Jesus is not human.

  • Arianism
  • Monophysitism
Jesus is not God.

Jesus is human.

  • Nestorianism
  • Modernism
  • Adoptionism

There are other errors that don't fit this scheme. They are essentially Trinitarian doctrines: Modalism, Patripassionism, Sabellianism, etc.

Hypostatic Union

Wikipedia, "Hypostatic Union."
From the Greek: ὑπόστασις, {"[h]upostasis"}, "hypostasis", sediment, foundation, substance, or subsistence
Wikipedia, "Hypostasis" in philosophy.
Cappadocian Fathers: "Three Hypostases in one Ousia."
Catholic Encyclopedia, "Hypostatic Union."
[A theological term used with reference to the Incarnation to express the revealed truth that in Christ one person subsists in two natures, the Divine and the human. Hypostasis means, literally, that which lies beneath as basis or foundation. Hence it came to be used by the Greek philosophers to denote reality as distinguished from appearances (Aristotle, "Mund.", IV, 21). It occurs also in St. Paul's Epistles (2 Corinthians 9:4; 11:17; Hebrews 1:3-3:14), but not in the sense of person. Previous to the Council of Nicæa (325) hypostasis was synonymous with ousia, and even St. Augustine (On the Holy Trinity V.8) avers that he sees no difference between them. The distinction in fact was brought about gradually in the course of the controversies to which the Christological heresies gave rise, and was definitively established by the Council of Chalcedon (451), which declared that in Christ the two natures, each retaining its own properties, are united in one subsistence and one person (eis en prosopon kai mian hpostasin) (Denzinger, ed. Bannwart, 148). They are not joined in a moral or accidental union (Nestorius), nor commingled (Eutyches), and nevertheless they are substantially united.