Divinity Of Jesus Research Paper

The theological differences were some of the biggest reason why the Roman Catholic and Eastern Orthodox churches split. The Eastern churches had theological roots in Greek philosophy and the Western churches had theologies that constructed on their Roman law (“Schism of 1054”, 2014, para. 3). A strong issue that the two churches had was the theological proposition of the placement and addition of “the Son” to the Roman creed. The Roman churches included the “Father and the Son” in the Nicene creed without consulting the Eastern church while the Eastern church only used the Father. The Orthodox Church believe it should have been written with “the Father” proceeded by the Holy Spirit.

On the other hand, a number of philosophy was able to argue that Christ was homoousios (same or one substance) in a way to debunk Nicene Creed by describing the relationship that exist between the father and Son, by stating the fact that Jesus is God that come to earth as a man which is also the Father. Arius believes that it

God the Son is revealed in the Christian Scriptures. God the Spirit is revealed in the Church. The Trinitarian doctrine states that there are three co-eternal, equal persons in God, which is the notion of unity within community. The Trinitarian doctrine was further developed and defined at the councils of Nicaea in 325 CE and Constantinople in 381 CE. God was always trinity, however gradually this reality became known through revelation. Jesus calls God and speaks of the spirit which indicates a plurality in God. The difficulty is reconciling the concept of monotheism with the notion of God existing as three persons. The divine essence is common to all three, however the three persons have attributes or properties which distinguished them eg Fatherhood, sonship and sanctifying power. Once essence means that the actions (creation, redemption, sanctification) are attributable to all. Mutual relations is the concept that the terms Father and Son are not titles but expressions of a relationship and thus all three persons are co-equal

The Patristic Era saw various controversies arising over the nature of Jesus Christ, which consequently lead to the establishment of the creed as an attempt to reject the heretical views held by proponents. An example of a heretical advocate is Arius, who suggested Christ was inferior to God, but still above other creatures (McGrath, 2001, p.358). However, early orthodox theologians disputed this idea due to the soteriological complications that accompanied it (Young, 2010, p.55). The central advocator of this dispute was Athanasius, who questioned how Arius’ belief allowed for salvation through Jesus Christ, which is a key orthodox belief identified

The book has given special treatment to Christ, who, in this case, is the main determinant of political, legal and the national limits on the value of the human person, both

John 16:15 states that “Whatsoever the Father has which his Word, his Son, has not.” The Father and the Son both possess the divine nature, but each is truly himself and his own being while knowing of the

In 325, the Council of Nicea set out to formally characterize the relationship of the Son to the Father, in light of the dubious lessons of Arius. Driven by Bishop Athanasius, the gathering confirmed the precept of the Trinity as conventionality and censured Arius ' showing that Christ was the first making of God. The ideology received by the committee depicted Christ as "God of God, Light of Light, very God of very God, begotten, not made, being of one substance (homoousios) with the Father."

inhabited a human body which was that of Jesus. He did not die and he

3. The orthodox editor/writer implies that the view that the Messiah was NOT a divine figure was always the dominant one. The Christological idea that Boyarin says is "Jewish" may always have been as strange to most Jews as "Jews for Jesus" are to most Jews today.

The Catholic Church responded to Apollinaris’ beliefs, by something we now know as the Hypostatic union. The Church countered Apollinaris’ claims that Jesus was basically God in a human body, instead he was God incarnated. The hypostatic union, stated that Jesus was both fully divine and fully human. He was not one hundred percent divine and zero percent human as Apollinaris believed. On the contrary, Jesus was one hundred percent human and one hundred percent divine. While this concept may be hard to grasp from an intellectual viewpoint, it does have foundation in the word of God. In John 1:1, “ the Word was with God, and the Word was God.” Not only do we have evidence for Jesus’ divine side but later in the chapter in John 1:14 we also have evidence for his human side; “The Word became flesh and made his dwelling among us.” By this logic, in becoming flesh, Jesus took on a human soul to live among

However, when talking about the Incarnation, Apollinarius strays from the orthodox perception of Christ and says that he has only one true (divine) nature. In accord with Church teaching, Apollinarius believed that Jesus Christ has fully redeemed humanity. He is the only mediator between God and man, a fact which led Apollinarius to maintain that if God were a unity, Christ himself must be a unity. If the divine element was simply united with mankind, we would have two sons, one of God by nature and the other by adoption. With this the flesh of Christ is not added to divinity but establishes one nature with the God. The Treatise Against Apollinarius, or better known by its Latin title, Antirrheticus, was created by Gregory of Nyssa to challenge this heretic teachings of Apollinarius. St. Gregory of Nyssa wrote two works during the 380s opposing the teachings of not just Apollinarius but his followers as well. Moving forward, the Incarnation showed that a physical body was joined with the divine logos. Looking back to an assigned reading from earlier in the semester, in the Gospel of John, the passage says “The Word became flesh and made his dwelling among us.” (John 1:14) Apollinarius interpreted this as the logos taking on flesh without assuming a human mind, the source of evil. For Apollinarius, the logos was the sole life of Jesus even down to the physical level. He thereby constitutes one living unity in which the soul directs and the body

The Divinity and Humanity of Jesus Christ refers to the statement that Jesus was fully human and fully God. This statement can vary largely for the major variants. Orthodox

Although Jesus is made up of rational soul, by the Alexandrian Christology, he is flesh. It asserts that there is a union of two natures, the Divine and the human, which, through hypostotic union, form the Divine Word. In contrast, the Antiochene Christology uses Logos-anthropos, a term used to describe Jesus as fully human. However, there are two essences and persons in Christ that morally unite.

According to the Christian faith, Jesus Christ is the second person in the trinity of God. He is God in human form, the Son. He is God in the flesh. He is known as the God-man. He was fully human, yet fully God. (Theology for Today, Towns, 155) He experienced all of the trials, temptation, pain, suffering of being confined to a human body. Even so, Jesus was God almighty. By the word of His mouth he could perform miracles never seen before. There were

The two natures of Jesus refers to the doctrine that the one person Jesus has two natures, (Divine and Human). In theology this is called “the doctrine of the hypostatic union. ” it derives its meaning from the Greek word hypostasis (which is also