Scholastic Lutheran Christology
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Lutheranism |
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Scholastic Lutheran Christology is the
On the general basis of the Chalcedonian christology and following the indications of the
Communicatio idiomatum
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Christology |
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The communicatio idiomatum means the communication of attributes or properties (Gk. idiomata, Lat. proprietates) of one nature to the other, or to the whole person. It is derived from the hypostatic union and the communio naturarum. Lutheran theologians distinguish three kinds or genera:[1]
- genus idiomaticum (or idiopoietikon), whereby the properties of one nature are transferred and applied to the whole person, for which are quoted such passages as Rom. i. 3 ; I Pet. iii. 18, iv. 1.[1]
- The genus apotelesmaticum (koinopoietikon), whereby the redemptory functions and actions which belong to the whole person (the apotelesmata) are predicated only of one or the other nature (I Tim. ii. 5–6 ; Heb. i. 2 3).[1]
- The genus auchematicum, or maiestaticum, whereby the human nature is clothed with and magnified by the attributes of the divine nature (John iii. 13, v. 27 ; Matt. xxviii. 18, 20 ; Rom. ix. 5 ; Phil. ii. 10).
- Under this head the Lutheran Church claims a certain Brenz and the Swabian Lutherans maintained an absolute ubiquity of Christ's humanity from his very infancy, thus making the incarnation not only an assumption of the human nature, but also a deification of it, although the divine attributes were admitted to have been concealed during the state of humiliation. Martin Chemnitz and the Saxon divines called this view a monstrosity, and taught only a relative ubiquity, depending on Christ's will (hence called volipraesentia, or multivolipraesentia), who may be present with his whole person wherever he pleases to be or has promised to be.[1]
- Under this head the Lutheran Church claims a certain
- A fourth kind would be the genus kenoticum (from kenosis), or tapeinoticum (from tapeinosis), Phil. ii. 7, 8 ; i.e., a communication of the properties of the human nature to the divine nature. But this is decidedly rejected by the old Lutherans as inconsistent with the unchangeableness of the divine nature, and as a "horrible and blasphemous" doctrine (Formula of Concord, p. 612), but is asserted by the modern Kenoticists.[1]
The
The twofold state of Christ
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This is the state of humiliation and the state of exaltation. This doctrine is based upon Philippians 2:5–9. The state of humiliation embraces the supernatural conception, birth,
But here, again, the two confessions differ very considerably. First as to the descent into
The Reformed divines refer them to both natures; so that Christ's human nature was in a state of humiliation as compared with its future exaltation, and his divine nature was in the state of humiliation as to its external manifestation (ratione occultationis). With them, the incarnation itself is the beginning of the state of humiliation, while the Book of Concord excludes the incarnation from the humiliation.[3]
Finally, the Scholastic Lutherans regard the humiliation only as a partial concealment of the actual use (Gk. krypsis chreseos) of the divine attributes by the incarnate Logos.[3]
The threefold office of Christ
The
- The prophetical office (munus, or officium propheticum) includes teaching and the miracles of Christ.[3]
- The priestly office (munus sacerdotale) consists of the satisfaction made for the sins of the world by the death on the cross, and in the continued intercession of the exalted Savior for his people (redemptio et intercessio sacerdotalis).[3]
- The kingly office (munus regium), whereby Christ founded his kingdom, defends his Church against all enemies, and rules all things in heaven and on earth. The old divines distinguish between the reign of nature (regnum naturae sive potentiae), which embraces all things; the reign of grace (regnum gratiae), which relates to the Church triumphant in heaven.[3]
See also
References
- ^ New Schaff–Herzog Encyclopedia of Religious Knowledge(third ed.). London and New York: Funk and Wagnalls. Retrieved 29 July 2017.
- ISBN 978-0-8010-20643, retrieved 2012-12-06
- ^ New Schaff–Herzog Encyclopedia of Religious Knowledge(third ed.). London and New York: Funk and Wagnalls. Retrieved 29 July 2017.