The Trinity Part 4
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III. Christological Concepts
“Therefore, following the holy Fathers, we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and body; of one substance [homoousios] with the Father as regards his Godhead, and at the same time of one substance with us as regards his manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before the ages, but yet as regards his manhood begotten, for us men and for our salvation, of Mary the Virgin, the God-bearer [theotokos]; one and the same Christ, Son, Lord, Only-begotten, recognized in two natures, without confusion, without change, without division, without separation [en duo phusesin, asungchutos atreptos, adiairetos achoristos]; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person and subsistence [hupostasis], not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, Lord Jesus Christ; even as the prophets from earliest times spoke of him, and our Lord Jesus Christ himself taught us, and the creed of the Fathers has handed down to us.”[15]
In 451 A.D. the Council of Chalcedon formulated this definition of the Person of Christ. The council was called as a result of the controversy concerning the relationship of the divine and the human in the Lord Jesus.[16] The Nestorian controversy, monothelitism, the Eutychian controversy, and others, had precipitated the council. It can be safely said that we have yet to get beyond Chalcedon in our theology – modern orthodox Christological formulations have not proceeded beyond the Chalcedonian definition. Chalcedon’s emphasis on the two natures but one person in Christ was anticipated in its main elements by the Athanasian creed. A portion of that creed reads, “He is perfect God and He is perfect man, with a rational soul and human flesh…Although He is God and man, He is not two but one Christ…because He is one person.”
The relationship between the divine and the human in Christ is as unique as the God who brought this situation about. Indeed, to understand this relationship one must first define the terms being utilized, and this was one of the main contributions of Chalcedon. Schaff noted that one of the main importances of Chalcedon was
“The precise distinction between nature and person. Nature or substance is the totality of powers and qualities which constitute a being; person is the Ego, the self-conscious, self-asserting, and acting subject. There is no person without nature, but there may be nature without person (as in irrational beings). The Church doctrine distinguishes in the Holy Trinity three persons (though not in the ordinary human sense of the word) in one divine nature of substance which they have in common; in its Christology it teaches, conversely, two nature in one person (in the usual sense of person) which pervades both. Therefore it cannot be said: The Logos assumed a human person, or united himself with a definite human individual: for then the God-Man would consist of two persons; but he took upon himself the human nature, which is common to all men; and therefore he redeemed not a particular man, but all men, as partakers of the same nature of substance. The personal Logos did not become an individual anthropos, but sarx, flesh, which includes the whole of human nature, body, soul and spirit.”[17]
In his discussion of the Person and work of Christ, Dr. Berkhof gives the following information:
“The term “nature” denotes the sum-total of all the essential qualities of a thing, that which makes it what it is. A nature is a substance possessed in common, with all the essential qualities of such a substance. The term “person” denotes a complete substance endowed with reasons, and, consequently, a responsible subject of its own actions. Personality is not an essential and integral part of a nature, but is, as it were, the terminus to which it tends. A person is a nature with something added, namely, independent subsistence, individuality.”[18]
What does all of this mean? It means that when Jesus spoke, He spoke as one Person, not two. One cannot say that, when claiming deity, Jesus’ “deity” spoke, or when He referred to His humanity, it was His “human nature” that spoke. It can be seen from this that natures don’t speak – only Persons do. And, since Jesus is one Person, not two, He speaks as a whole Person. Hence, when Jesus speaks, He speaks as Jesus. This is in direct contradistinction to Oneness teaching that is fond of making either the Deity in Jesus speak (whom they identify as the Father) or the humanity (the Son). The two natures (divine and human) make up but one Person, Jesus Christ. The divine nature is the Son of God, the eternal Logos.
The Chalcedonian definition defines the unipersonality of Christ.[19] Jesus was a true Person; he was not non-human, nor less than human, nor a multiple personality. He had two natures, but those natures were made personal by only one Person, the Word made flesh. Hence, though Jesus may say things that indicate his two natures, what he says represents His whole being, not a certain part thereof.
One might well ask the question, what does Scripture say concerning this question? How does the Bible present this teaching? Stuart Olyott answers that question:
“It does so by three strands of teaching. The first is its entire failure to give us any evidence of two personalities in our Lord Jesus Christ…In all that is recorded of our Lord Jesus Christ there is no word spoken by him, no action performed and no attribute predicated of him, which suggests that he is not a single indivisible person…A second line of biblical evidence is found in considering the terms in which the New Testament writers wrote of Christ…There is not a hint that two personalities came to redeem them that were under the law, but one. Both natures are represented as united in one person…But there is a third line of scriptural proof which settles the issue beyond question…It is the fact that what can be true of only one or the other of Christ’s two natures is attributed, not to the nature, but to the one person. He is spoken of in terms true of either one or the other of his natures.”[20]
Olyott gives a number of Biblical examples. Acts 20:28 is cited. Here Paul speaks of the Church of God which “he purchased with His own blood.” Christ’s blood, of course, was part of his human nature, yet this attribute (the blood) is predicated here directly of the divine nature (“God”). “What could only be true of his human nature is said to have been accomplished by the divine person. There is not a human Christ and a divine Christ – two Christs. There is but one Christ.” (p. 105) Another example is 1 Corinthians 2:8 which speaks of the fact that the rulers of this age “crucified the Lord of glory.” Again, though Christ died in human terms, it is the divine Person who is said to have been crucified. No hint is given whatsoever of two persons in the one Jesus; rather, Christ is one Person composed of two natures.
But could the term “Father” simply refer to the divine nature in Christ, as Oneness writers assert? The New Testament does not allow for this. As we have already seen, the Biblical witness sharply distinguishes between the Father and the Son. We have seen that Jesus Christ is unipersonal; He is one person. It is just as clear that the Lord Jesus Christ is never identified as the Father, but is shown to be another Person beside the Father. A large class of examples of this would be the greetings in the epistles of Paul. In Romans 1:7 we read, “Grace to you and peace from God our Father and the Lord Jesus Christ.”[21] 1 Corinthians 1:3 is identical, as is 2 Corinthians 1:2. Galatians 1:3, Ephesians 1:2, and Philippians 1:2. Nowhere does Paul identify Jesus as the Father.
Even more significant in this respect is what is known as Granville Sharp’s Rule. This rule of Greek grammar basically stated says that when two singular nouns are connected by the copulative kai, and the first noun has the article, while the second does not, both nouns are describing the same person. There are a number of Granville Sharp constructions in the New Testament that emphasize the deity of Christ, most especially Titus 2:13 and 2 Peter 1:1. But, no Granville Sharp construction ever identifies the Father as Jesus Christ. The care taken by Paul and the other apostles in differentiating between the Father and Jesus Christ speaks volumes concerning their faith.
Some might object to the Trinitarian doctrine of Christ by saying that if we say the Son is (to use a human term) “begotten” eternally by the Father (i.e., there is a relationship that is eternal and timeless between the Father and the Son) that we are in effect positing either subordinationism or tri-theism, depending. Dr. Shedd replied as follows:
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