87. IN Seeing that WAY IS JESUS CHRIST Reasonably GOD AND Reasonably MAN?
(Comp 87) Jesus is inseparably true God and true man in the unity of his divine Woman. As the Son of God, who is "begotten, not made, consubstantial with the Get going," he was made true man, our brother, without ceasing to be God, our Member of the aristocracy.
"In Superlative"
(CCC 464) The separate and absolutely uncommon hurry of the Variation of the Son of God does not mean that Jesus Christ is part God and part man, nor does it allude to that he is the response of a confused drink of the divine and the mortal. He became perpendicular man as unused perpendicular God. Jesus Christ is true God and true man. Arrived the outdo centuries, the Church had to side with and make clear this truth of trust reluctant the heresies that falsified it.
To step up and instruct
(CCC 465) The outdo heresies denied not so radically Christ's spirit as his true civilization (Gnostic Docetism). From apostolic time the Christian trust has insisted on the true variation of God's Son "come in the flesh". (Cf. 1 Jn 4:2-3; 2 Jn 7). But in the past in the third century, the Church in a senate at Antioch had to speak out reluctant Paul of Samosata that Jesus Christ is Son of God by smooth and not by championship. The outdo ecumenical senate of Nicaea in 325 confessed in its Belief that the Son of God is "begotten, not made, of the precise power ("homoousios") as the Get going", and condemned Arius, who had confirmed that the Son of God "came to be from facts that were not" and that he was "from just starting out power" than that of the Get going. (School assembly of Nicaea I (325): DS 130, 126). (CCC 466) The Nestorian heresy regarded Christ as a mortal essence combined to the divine essence of God's Son. Differing this heresy, St. Cyril of Alexandria and the third ecumenical senate, at Ephesus in 431, confessed "that the Account, uniting to himself in his essence the flesh feisty by a understandable inner self, became man" (School assembly of Ephesus (431): DS 250). Christ's civilization has no other disposed than the divine essence of the Son of God, who unsaid it and made it his own, from his conception. For this explanation the School assembly of Ephesus proclaimed in 431 that Mary perpendicular became the Close relative of God by the mortal conception of the Son of God in her womb: "Close relative of God, not that the smooth of the Account or his spirit normal the beginning of its spirit from the holy Virgin, but that, for the reason that the holy shape, feisty by a understandable inner self, which the Account of God coupled to himself according to the hypostasis, was innate from her, the Account is understood to be innate according to the flesh" (School assembly of Ephesus: DS 251).
On inspection
(CCC 469) The Church thus confesses that Jesus is inseparably true God and true man. He is perpendicular the Son of God who, without ceasing to be God and Member of the aristocracy, became a man and our brother: "Seeing that he was, he remained and what he was not, he unsaid", sings the Roman Liturgy (LH, 1 January, antiphon for Originate Prayer; cf. St. Leo the Obese, Sermo in nat. Dom. 1, 2; PL 54, 191-192) and the liturgy of St. John Chrysostom proclaims and sings: "O only-begotten Son and Account of God, never-ending reality, you who deigned for our helping hand to become incarnate of the holy Close relative of God and ever-virgin Mary, you who without play down became man and were crucified, O Christ our God, you who by your death reckon overcome death, you who are one of the Superhuman Trinity, overvalued with the Get going and the Superhuman Activity, frugal us!" (Liturgy of St. John Chrysostom, Troparion "O monogenes").
(Near-term question: Seeing that does the School assembly of Chalcedon (in the meeting 451) teach in this regard?)
