"In Christ"

“In Christ”

A statement that says more than the words that appear to be prefixed to a sentence.  There is no doubt that many pamphlets, books, and even films have been produced regarding the Son of God.  When we ponder all the many descriptive verses that open a window to Christ the complete array of theological premises confront the authors to a world of mystery.  

Starting with the Incarnation, of which much is known of the Second Person of the Trinity, we are able to understand the reason for his giving up his place in heaven for his people.  However, the depth of this understanding cannot begin to unravel this mystery without placing the sin of man at the forefront of this effort.  We found that many heresies arose concerning the actual synopsis of the Hypostatic Union.  Here is where this article will attempt to place the realism of that union until?

“The Church uses (I) the term substance (rendered also at times by essence or nature) to designate the divine being in its unity, (II) the term person or hypostasis to designate the Father, Son, and Holy Spirit in the real distinction among them, and (III) the term relation to designate the fact that their distinction lies in the relationship of each to the others.”  (CCC 252).

A plausible question arises regarding the theological premise, asked by some, at what point does the divine nature of Christ take over when miracles are performed?   This quest by some believe that the human nature of Christ is unable to have a part in this miracle and all others as well.  

“We confess that one and the same Christ, Lord, and only begotten Son, is to be acknowledged in two natures without confusion, change, division, or separation.  The distinction between the natures was never abolished by their union, but rather the character proper to each of the two natures was preserved as they came together in one person and one hypostasis.”   (CCC 467).

This leads us to the most astounding truth at the Crucifixion, death, resurrection of Christ.  When Jesus was interrogated by Pilate and King Herod, it was both natures of this one person who underwent this.   When the Roman soldiers nailed Jesus to the wooden members of the cross, it again was the two natures that felt the pain and bled as he was raised for all to see.  

“It is Finished.”  (Jn 19: 30).  When Jesus bowed his head and his Spirit was released, his human nature ceased for a period.  “During Christ’s period in the tomb, his divine person continued to assume both his soul and his body, although they were separated from each other by death.  For this reason the dead Christ’s body saw no corruption.”  (CCC 630).

“Christ’s risen humanity.”  “By means of touch and the sharing of a meal, the risen Jesus establishes direct contact with his disciples.  He invites them in this way to recognize that he is not a ghost and above all to verify that the risen body in which he appears to them is the same body that had been tortured and crucified, for it still bears all the traces of his passion.  Yet at the same time this authentic, real body: not limited by space and time but able to be present how and when he wills; for Christ’s humanity can no longer be confined to earth and belongs henceforth only to the Father’s divine realm.  For this reason too the risen Jesus enjoys the sovereign freedom of appearing as he wishes:  in the guise of a gardener or in other forms familiar to his disciples, precisely to awaken their faith.”  (CCC 645).

In all of the articles of faith we are able to see and hopefully understand that the nature of Christ’s humanity was totally in sync with his divine nature, including the blood that he shed on the Cross.  To differentiate any part of this hypothesis would be a heresy of great significance.

Ralph B. Hathaway