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Although it literally means to become divine, or to become God, most modern Christian denominations do not interpret the doctrine as implying an overcoming of a fundamental ontological difference between God and humanity; for example, John of the Cross (AD 1542–1591) indicated that while "God communicates to it [the individual soul] His ...
The Third Council of Constantinople in 680 then held that both divine and human wills exist in Jesus, with the divine will having precedence, leading and guiding the human will. [155] In mainstream Christianity, Jesus Christ as God the Son is the second Person of the Holy Trinity, due to his eternal relation to the first Person (God as Father ...
Dyophysitism (/ d aɪ ˈ ɒ f ɪ s aɪ t ɪ z əm /; [2] from Greek δύο dyo, "two" and φύσις physis, "nature") is the Christological position that Jesus Christ is one person of one substance and one hypostasis, with two distinct, inseparable natures: divine and human. [3]
Instead, Luther "held that they were not dictated by the Holy Spirit, but that His illumination produced in the minds of their writers the knowledge of salvation, so that divine truth had been expressed in human form, and the knowledge of God had become a personal possession of man. The actual writing was a human not a supernatural act". [22]
This relationship between the other two persons is called procession. Although the theology of the Trinity is accepted in most Christian churches, there are theological differences, notably between Catholic and Orthodox thought on the procession of the Holy Spirit (see filioque). Some Christian communions do not accept the Trinitarian doctrine ...
According to Wayne Grudem, "the God of the Bible is no abstract deity removed from, and uninterested in his creation". [16] Grudem goes on to say that the whole Bible "is the story of God's involvement with his creation", but highlights verses such as Acts 17:28, "in him we live and move and have our being". [16]
Hypostatic union (from the Greek: ὑπόστασις hypóstasis, 'person, subsistence') is a technical term in Christian theology employed in mainstream Christology to describe the union of Christ's humanity and divinity in one hypostasis, or individual personhood.
In general, mortals with divine qualities are carefully distinguished from the deity or deities in their religion's main pantheon. [9] Even the Christian faith, which generally holds Christ to be identical to God, distinguishes between God the Father and Christ the begotten Son. [10]
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