CT2 Midterm (Marsh, Cedarville)

Moral Influence Theory

- The atonement was principally a demonstration of the love of God, its power residing in a moral and subjective change in us, as we contemplate what Christ did - Flaws: Its basic predicate is that human beings have the power to improve themselves morally. No original sin or depravity. Naively complacent view of human nature

Ransom Theory

- This is the "Classic Theory." The devil had humanity in its power because of the fall. God himself come into the world in Jesus Christ and the Father handed Him over to Satan. Satan was deceived into thinking he had Christ in his grasp. Christ's divinity, however, enabled Him to overpower Satan and rise from the dead, destroying him who had the power of death. Thus, human beings are freed from Satan's power and Satan himself is now subject to death and condemnation. - Christ gave His soul as a ransom to Satan. His resurrection spelled Satan's destruction. God is both the author and object of reconciliation and the unity of redemption is preserved - Flaws: Overreaching in support of this view. By viewing the atonement as essentially a work of God, little scope is given to Christ's humanity and a somewhat docetic picture is painted. Also it is not entirely clear how human sin fits into the picture.

Dyothelitism

Holds that the divine and human will are two distinct wills within the Incarnate Son and that the "will" is best located in nature, not person.

Briefly explain how Hebrews 1:2a could be seen as a testimony to eternal generation apart from using typical biblical terminology like monogenēs.

Hebrews 1:2a - en huio - "by the one who is Son" - "Son" is anarthrous (i.e., has no definite article; "the") - The grammatical construction is not to leave the "Son" indefinite ("a Son") as if Jesus was in a "class of other sons or children." - The anarthrous noun is qualitative, pointing to a thing's essence or nature. In this case, it refers to the unique identity/nature of "the one who is Son" to God (theos) - The Son is superior to creatures, not in a comparative manner, but in an absolute sense. The exordium presents him equal to, yet distinct from God the Father as a divine source and agent of revelation - The reason none of the creation (angels, humanity) is spoken of as "Son" is because they are in a complete other category (being creation) and thus are not Son - From Hebrews 1:1-2 onward, God's speaking "in the one who is Son" is God speaking "in person" thus the text prompts us to trace this relation (theos and huios) back into intra-Trinitarian life. Here we discern the Son as internal to the being of God; the preexistent One who will go by another name - Jesus - when he is "made a little lower than the angels" as God the Son Incarnate (2:9)

Nestorianism

The belief that the incarnation was a composite union between the two persons of Christ, which consisted of the conjoining of two personal subjects so that they can be called a single prosopon. Flaw: If you can't say "God the Son died," then you can't have atonement

Redemption

The deliverance from bondage to sin and to Satan. Christ's blood is the payment required to set us free from bondage and to make us God's own possession.

OKC (Wellum 374) Ontological Kenotic Christology

The divine Son temporarily chooses for the purpose of our redemption to "set aside" certain divine attributes, yet he remains essentially and truly God as long as those attributes he sets aside are accidental and not essential. After the Son's earthly work is finished, he can return to being with the Father and Spirit, "unchangeably and unalterably omniscient." In this way OKC confesses that "Jesus Christ during his life on earth was both truly divine and, during his freely chosen, temporary, redemptive self-humiliation, not omniscient."

Communicatio Operationum

The idea that due to the union of the natures in the Son, all the works of our Lord Jesus Christ bear a divine human character...thus in all of our Lord's acts and experiences, both natures are involved since the natures are united in the Son and the Son is their active subject.

Satisfaction/Vicarious Sacrifice Theory

This theory emphasizes how Christ's death satisfies the claims of divine justice on sinners. - If one person violates another, he must repay what is owed plus an additional restitution for pain and injury. Sin against God requires a repayment plus additional payment for the offence to his honor- this is just. Sin is thus followed either by satisfaction or punishment. Satisfaction must be made by someone who is not a sinner- Jesus Christ achieves the satisfaction of God's divine justice. All that is owed is owed to God, not the devil. Integrates incarnation and atonement well - Flaws: Anselm introduces necessity to God, thereby reducing everything to logic- the atonement becomes an event which had to happen out of sheer logical necessity.

Recapitulation Theory

- Christ united himself with us in his incarnation so that we might become what he is. - Two elements/stages: 1. In the incarnation, he united himself to humanity and so, attaches humanity to God.-secured in the incarnation 2. By the Holy Spirit, he unites us to God and so imparts God to human beings.- achieved by the Holy Spirit working in us

Christological method has come to be dominated by "from below/above" or "low/high" approaches. Briefly define these approaches...

- Due to the enlightenment, many have advocated for a Christology that is "from below" as opposed to "from above." - All has to do with your starting point FROM BELOW: Christology from below attempts to do Christology from the vantage point of critical research, independent of a commitment to scripture. -distrusts the Bible and assumes that the historical Jesus is not the same as the biblical Jesus FROM ABOVE: refers to a starting point with Scripture as God's own accurate and authoritative word written in texts so that we do our Christology from those texts - assumes the Bible is truthful in its claim that they are the same person

The classical nature-person distinction (include definitions of hypostasis and subsistence)

- Hypostasis: means person. Each "person" has his own properties and relations. Within the context of the nature-person distinction, refers to God's threeness - Subsistence: the mode of one's existence, the status of one's existence and the maintenance of said existence - Nature-person distinction: The incarnate Son is one in person, but two in nature. A person is an active subject who does things and to whom things happen. A person can possess and act through a nature.(what a thing is, described by its attributes). Thus, it is the nature that is acted through, not the nature that does the action.

Governmental Theory

- Salvation by the atoning death of Christ was undertaken by God to safeguard his moral government of the universe. - Punishment is necessary to prevent the corruption of human morals. God's wrath serves as an example to human beings and God uses punishment to promote the common good. God chose to punish Christ out of goodness, because of his wrath against sin, and in his wisdom to deter us from sin. At its root, the atonement was a free decision of God made for strictly prudential reasons, not a necessary outflow from his nature. - Flaws: Adopts a limited and truncated view of God's justice. Focuses on the rectoral justice of God (justice from a ruler?). God is seen as a wise administrator, weighing alternatives that will work for atonement. Little consideration is given to the connection between sin and punishment or judgment on human actions. God does punish human sin in Christ, but not because of God's righteous, just, and holy character but so that he can govern the human race more effectively. Introduces an arbitrariness to God- he could have chosen another way. Wisdom and will of God elevated over his justice.

Explain the distinction between anhypostasis and enhypostasis. Include how enhypostasis is an improvement upon anhypostasis and its implications, noting what makes this contribution of the Second Council of Constantinople significant for biblical, orthodox Christology?

--> Anhypostasis is the concept that Christ's human nature did not have a human person to accompany it --> Enhypostasis is the concept that the personal identity of the human nature of Christ is the person of the Son. --> Enhypostasis is an improvement of Anhypostasis because it specifies not only the lack of a person in human nature of Christ, but also defines what person that human nature predicates. --> Second Council of Constantinople is significant for biblical, orthodox Christology: - Because it affirms Enhypostasis - Because it puts the focus back on the person of Christ and not just his natures.

Reflect on what has caused a departure from this doctrine based upon modern translations of monogenēs.

--> John 1:14, 18 - monogenes - Incorrect etymology: monos + genos ('kind') = "only kind, unique"; genos derives from gignomai ('be, become') instead of gennao ('beget') - Both gignomai & gennao share the same root: genh - "beget, arise" - John 1:14 - "Son" is not original; pater exerts biblical pressure on translators; "from the Father" - "fromness" - John 1:18 - ho monogenes theos; the problem of a generic deity; demands "filiality"

Explain the "divine identity" approach to Christology. How does it relate to the modern distinction between Christologies "from below" and "from above," and its contribution to a Trinitarian theology of divine, eternal persons and relations.

--> Learning the Trinitarian Grammar of Scripture. --> OT Doctrine of God as the hermeneutical key for understanding the manner in which the NT authors relate Jesus Christ to YHWH, the One God of Israel. Four Main Distinctives for YHWH's unique divine identity in the OT: (1) Sovereignty over all things; (2) Creation of all things; (3) Divine Name and Titles; (4) Monolatry/Worship --> False Dichotomy between "Christology from below" and "Christology from above," or "functional" vs. "ontological." --> Messianic Christology and Divine Identity dissolve this disjunction because they do justice to Jesus as the Christ and the Incarnation of God the Son in the flesh. At every step of his life, Jesus is the God-man - Divine attributes like moral and incommunicable ones or other textual observations of Jesus' place within Divine Rule and Divine Worship are of value for ascribing deity to him only insofar as "this Jesus" shares fully and equally with the One God of Israel, YHWH, at an essential (i.e., nature) level. - The "functional" must be rooted in the "ontological" priority of Jesus' eternal identity with YHWH (196). - The NT teaches of OT divine works (e.g., creation, providence, etc.) as the unified activity of a Trinity of divine persons (197).

Finally, explain why the monothelite-dyothelite controversy is crucial for Christology. What were monothelitism's concerns about dyothelitism? Recount the major affirmations of dyothelitism in response. Explain why dyothelitism best accounts for the biblical witness to the Incarnation.

--> Monothelite: Claimed that there is only one will in Jesus starting with the assumption that the will is a property of the person not the nature. --> Dyothelite: Claimed that there are two wills in Jesus starting with the assumption that will is a property of nature. Major affirmations: A human nature includes a "will." --> Natural will: the faculty of the will or the ability to engage in the act of willing. (In the nature) --> Gnomic will: a "will's" disposition, inclination, thought, or the "object of the will." (This actually is in the person.) --> The homo assumptus includes only the "natural will." Why dyotheletism is best: --> Necessary to uphold the full humanity of Christ because a whole human has a human will. --> Essential for soteriology because without a human will, Christ has no human obedience. No obedience, no salvation. --> Necessary for Trinitarian Theology because it guards against modalism and social trinitarianism.

Working with the terminology and concepts of Chalcedonian Christology, answer the following question: If a divine attribute of the Triune God is that he is impassible (unable to suffer), then how can it be true that God the Son suffered and died on the cross?

--> Refer to what has been said above. Elaborate on "If you can't say "God the Son died," then you can't have atonement." --> In opposition of Nestorius (who claimed that the Logos did not participate in the human events of Christ's life), Cyril affirmed that God the Son, as the active subject of the human nature, is able to live a fully human life and thus experience in that human nature suffering and death --> Christ suffered impassibly, or to be more precise, the Son impassibility made his own the sufferings of his own human nature --> Cyril was not saying that there was any change or diminution of Christ's divine nature, since in the incarnation the Son assumed a complete human nature in addition to his divine nature, but it did entail that the Son is now able to live a divine and human life

Next, discuss why the extra Calvinisticum is important for Christological orthodoxy regarding the Incarnation.

--> The extra calvinisticum (the Son continued to exercise his divine attributes in Trinitarian relation while incarnate) is important for Christological orthodoxy because it: - Flatly denies Kenotic Christology - It helps us understand how the Son retains his complete divinity while adding to himself an incarnate self. - Explains more of the interaction between the natures of Christ - Drastically deepens our understanding of the suffering of Jesus

In chapter 1, Wellum presents the "state" of contemporary Christology. Describe the two major contemporary trends in Christology as well as the "paradigms" they establish. Next, discuss the two roots of confusion Wellum identifies for contemporary Christology. Be certain to include in your description of each "root" its respective "impact" and "influences" on Christology in terms of "epistemology," "worldview," and "hermeneutics." (p.g. 39-77; slide 26-28)

--> The two major trends of Christology are (1), the continued attempt to discover the historical Jesus in distinction from the biblical Jesus, and (2), the attempt to make Christ fit within the paradigm of religious pluralism --> The paradigm that the quest for the historical Jesus establishes is that of historical Jesus research: Root: Enlightenment - Starts with the assumption that the Jesus of history is not the same as the Jesus of the Bible, let alone the Christ of Chalcedon - Affirms that the Jesus of the bible is a product of the creative imagination of the early church interpreted through the grid of a first-century cultural mind-set, making it not credible to us today - The biblical text in its final canonical form cannot warrant our Christological reflection on its own, rather, we must use critical tools to get behind the documents-historical critical research is the only valid way to discover the real Jesus who lived in first-century Palestine - Takes a critical approach over a confessional one; skeptical of Scripture - Two examples have epitomized this paradigm: The Myth of God Incarnate and the Jesus Seminar Epistemology: - Reason over revelation - Turn to the subject as the ground of knowing. - Explaining the world by natural means. Hermeneutics - "Historical-critical method," Hermeneutics of suspicion. - Metaphysical and methodological naturalism with the - rejection of the need for spiritual tools. - Lessing's ditch plays a role here: a historically particular fact such as Jesus's life cannot have universal significance. Also, there is no way to verify history. The paradigm for the attempt to make Christ fit within religious pluralism: --> ROOT: postmodernism Epistemology - Rejection of metanarratives - Shift from universal claims and objective truth. - Search for individualistic pragmatic answers. Hermeneutics - A hermeneutic of non-realism - Since the reader is the authority of trust, the reader constructs meaning from texts bringin the death of the author and text. - Shift away from author's intent as goal of interpretation.

Describe the main reasons of importance of the doctrine of eternal generation for classical Christian orthodoxy.

--> Traditional (orthodox) means for differentiating the First and Second Persons of the Triune Godhead. --> Safeguards against ontological subordination of the Son to the Father (i.e., Arianism). --> Not same as economic subordination of the Son. I.e., economic "obedience" of the Eternal Son; Christological "state of humiliation."

- ATONEMENT -

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- INCARNATION -

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Restate the key five Christological points of the Council of Chalcedon and its "Definition."

1) Jesus Christ was truly and perfectly God and man --> This was so Christ could serve as our great high Priest and mediator to win salvation for us 2) "Person" and hypostasis were viewed as the same thing (makes a more clear distinction of person and nature) 3) Christ's human nature did not have a hypostasis/person of its own. (this doctrine is anhypostasis) 4) The union of the natures does not obscure the unity of the other (this doctrine is communicatio idiomatum) --> The attributes of both natures coexist in the one person of the Son 5) The human assumption was a complete human nature. Person is distinguished from soul

Preexistence of the Son (include the three types indicating which is to be preferred)

1. Real/Personal Preexistence:The one who became incarnate as Jesus of Nazareth truly and personally existed before his incarnation as God the Son, the second person of the Trinity. (Preferred view) 2. Ideal Preexistence: Christ, the Son of God, preexisted the incarnation in the mind of God, but did not exist personally prior to the economic event of the incarnation, the preexistence of divine intention but not reality until this incarnation is actualized in time. Uses the notion of Christ's "election" to formulate this view. 3. Eschatological Preexistence: Christ's preexistence occurs as a theological construct or etiological myth, present in the world that is realized in fullness by his postexistence, resulting from the cross, resurrection, and ascension. The Son's preexistence is related not only to God's thoughts, but also will and actions.

Homoousios/homooiousios

Clarifying the relationship between the Father and the Son, homoousios = of the same substance. Homooiousios = similar, but different, would not be the same as the redemptive God of OT and could lead into monotheism

Briefly survey the following Christological heresies: Apollinarianism, Nestorianism, and Monophysitism. What are their major weaknesses, and why are they "Word-flesh" Christologies?

APOLLINARIANISM - Jesus does not have a human will or intellect (attempting to protect impeccability) Jesus had only a divine mind and will --> Adam did not sin because he had a sin nature, but because he had a human will --> Gregory of Nazianzus coined the phrase, "What is not assumed is not healed." NESTORIANISM - Jesus' two natures are ripped apart and artificially "unified" Personal union between a divine person and human person. (Nestorius attempted to protect impassibility) --> Jesus, the man was born of the virgin Mary --> The divine Logos is unified to Jesus, essentially taking possession of the man --> Jesus takes the appearance of man, but has no actions that stem from his humanity --> From a Chalcedonian perspective, when you say Jesus, you refer to Jesus, the eternal Son of God --> If you can't say "God the Son died," then you can't have atonement MONOPHYSITISM - Within the Son's person, his human nature was absorbed into his divine nature, forming just one nature, but is no longer fully God and fully man --> The Chalcedonian Creed pushes back on this with the phrase "one and the same Christ, Son, Lord, Only-begotten, recognized in two natures, without confusion, without change, without division, without separation."

Anhypostasia-Enhypostasia

Anhypostasia affirms that there is only one active subject (person) in Christ and that person is the Son. Enhypostasia is a clarification of Anhypostasia and asserts that instead of thinking of Christ's human nature without a hypostasis or human person we should think of it being accorded to its personal identity, not in a human hypostasis but in the hypostasis of the Son by whom it was assumed and to whom it was joined.

Propitiation

Appeasing God's wrath. The first and main consideration is God being just. Thus, Christ's death involves satisfying God's wrath that was directed against us. God's wrath is his settled and holy antagonism towards sin. Jesus willingly endured the holy judgment of God against the unrighteous for us.

Monothelitism

Believes that (1) the biblical grounding for dyothelitism is lacking, (2) that the "will" is not located in the nature since it is the person that engages in the willing, (3) two wills entail two persons, denying Christ's unity, and (4) even if arguments for two wills were cogent, it did not eliminate speaking about Jesus having one will in a sense which is essential for preserving the unity of Christ's person.

Reconciliation

By his propitiatory sacrifice on the cross, Christ has brought us out of a state of enmity with God into friendship and fellowship with him. The original fellowship that Adam enjoyed with God before the fall has been restored. We are now at peace with Him.

Impeccability

Characteristic of God for him being unable to sin, or being completely free from sin. More often, specifically attributed to Jesus Christ in his earthly life and ministry.

Sacrifice

Christ became the perfect sacrifice for sins valid for all time because he is fully divine and fully human. The Old Testament context is that of an animal bearing the sin and punishment of a human who committed an offence.

Penal Substitution

Christ died to pay the penalty that we earned by sin, thus substituting His own life in our place. This is vital for redemption, and is more than Christ dying as an example for us.

Obedience

Christ obeyed God completely, willingly keeping the precepts of His law and ultimately suffering its penalties on our behalf. Two types of obedience: Active Obedience - Christ's faithful fulfillment of all God's requirements as expressed in His law together with His complete freedom from sin Passive Obedience - Christ's willing submission to the curse of the law on our behalf- the cross (Suffering obedience)

Working from the "guiding thoughts" of Gregory of Nazianzus, Thomas Aquinas, and Martin Luther, respond theologically to these two questions: (1) If the Father is unbegotten (ingeneracy) and the Son is begotten (generation), then how can they truly be of the "same substance" (homoousious)? (2) Doesn't the view of eternal generation contradict the doctrine of immutability?

Didn't have time

Immutability

Doctrine that God is unchangeable. The characteristic of not experiencing change or development in God's essential self (immanent Trinity).

Eternal Generation- Provide a robust definition of eternal generation.

Eternal Generation describes the relationship that exists between the first and second persons of the Trinity. God the Father is said to generate (or 'beget') the Son eternally. In other words, the Son's identity as Son is defined eternally by his relationship to the Father. Likewise, the Father is eternally the Father by his relationship to the Son. The 'generation' of the Son is not to be confused with physical conception or birth, whereby a human father begets a son who did not previously exist. In other words, the eternal generation of the Son does not speak about the origin (i.e., from non existence to existence) of the Son but rather seeks to define the relationship of the Son to the Father

Explain why we need to be able to confess something more than, "the Son is God."

I don't know

FKC (Wellum 381) Functional Kenotic Christology

In the incarnation the divine Son gave up the use of his divine attributes and does not exercise any of them until his glorification. All miraculous works on earth were performed solely through the power of the Spirit.

Monophysitism

Monophysitism is a "word-flesh" Christology that believes that through the incarnation, Christ's human nature was absorbed into his divine nature so that the natures were changed into one new nature. Flaw: no longer fully God and fully man

Impassability

Refers to God's characteristic of being unaffected by earthly temporal circumstances, particularly the experience of suffering and affects. Within Christology, "impassibility" is concerned with the nature of Jesus's human experience, (hunger, weariness, passion, suffering, cross etc.) as the Incarnate Word of God, fully God, fully man.

Eternal Generation

Terminology used to describe the relationship that exists between the first and second persons of the Trinity. God the Father is said to generate (or 'beget') the Son eternally by his relationship to the Father. Generation is Not to be confused with physical conception or birth, whereby a human father begets a Son who did not previously exist. In other words, the eternal generation of the Son does not speak about the origin of the Son, but rather, seeks to define the relationship between the Son and the Father.

Inseparable Operations

The Trinity ad extra contends that all the works of the Triune God with respect to the creation are works of all three persons of the God-head.

Working with the terminology and concepts of Chalcedonian and Post-Chalcedonian Christology, answer the following question: If a divine attribute of the Triune God is that he is immutable (unable to change), then how are we to understand the phrase, "the Word became flesh" (Jn 1:14)?

The Word became flesh. Yet when he became flesh his divine nature never changed. Therefore, he retained his immutability while adding a human nature to himself.

Conquest

The atonement is also the occasion by which Christ conquers the rebellious principalities and powers, the demonic world headed by Satan. The unity of Christ's death and resurrection are seen most clearly here through Christ's victory. It also shows that Christ's victory over Satan is decisive but its full manifestation awaits His return.

Communicatio-idiomatum

The attributes of each of the Son's natures (divine and human) are to be predicated to the person of the Son. Thus, the attributes of the natures are not commingled, instead what is true of the natures is also true of the person.

Apollinarianism

The belief that Christ had one nature, not two. He had one divine nature, and took on an incomplete human nature, a human body, and a human soul. It is the belief that God dwelt within man, but did not become man. Flaw: "What is not assumed is not healed."

Describe how the incarnation and atonement are "mutually definitive," taking into account how Mediatoral Christology properly unites the person and work of Jesus Christ. Ideal responses will include reflections on the (mutual) relationship between incarnation, cross, and the doctrine of union with Christ (see slides and Letham chapter 1).

The incarnation and atonement are not only indispensable the one to the other, they are mutually definitive because what Christ has done is directly related to who he is. - only one who is simultaneously true God and true man could obey God on our behalf - the incarnation and atonement are intricately connected since a less than human Christ should no more be the savior of human beings than a less than divine Christ could be the true revelation of God. - Mediatorial christology rightly makes this connection between the incarnation and atonement when it presents them in light of Christ's offices as prophet, priest and king. Who Christ is (prophet, priest, king) determines what he can do. - It is the incarnation and the atonement which is directly represented in the cross, that we can have unity with Christ. - You cannot have union with Christ without the incarnation.

Expiation

The removal of the guilt of sin. Christ has paid our debt and freed us from the burden which this entailed, overcoming the barrier of sin between us and God.

Extra Calvinisticum

The view that, in the incarnation, the Son not only retained his divine attributes but also continued to exercise them in trinitarian relation.

Explain Wellum's "Word-Man" versus "Word-Flesh" distinction. Why is this important?

WORD/FLESH: Son replaces the human soul, uniting with the human body to form a human being, loses the full humanity of Christ --> The church typically identified the human soul with an entire human psychology that includes within it reason, will, intellect, emotions, etc. --> Without a human soul in Christ, or even a replacement of it by the Son, a Word-flesh view undercuts Christ's full humanity and has difficulty accounting for how the incarnate Son could experience the whole range of human experiences and relationships and, most significantly, act as our Redeemer --> Additionally, Word-flesh approaches tended either to endorse one-nature views of Christ (monophysitism), or some kind of blended nature, instead of two natures WORD/MAN: the Son assumed a complete human nature, body and soul, and therefore a complete human psychology, including the entire activity of knowing and willing --> Maintained that the person is the subject of his nature who acts in and through his nature --> The person of the Son, given that he has assumed a full human nature, is now able to live a fully human life, alongside how he has always lived in relation to the Father and Spirit THIS IS IMPORTANT BECAUSE: to live a human life the Son needed more than a mere body or flesh; he also needed a human soul in order to will, act, and experience as a man

then argue for a better "starting point" that ought to reflect the biblical Christology witnessed to and confessed in Nicene and Chalcedonian orthodoxy.

We must have a christology from above because: --> if Scripture is not the necessary and sufficient condition to warrant and ground our Christology, then questions of epistemology and authority will ultimately prevent us from saying anything certainly or theologically about the identity of Jesus Christ --> from below christology fails to reach the uniqueness and universal significance of Jesus because it removes him from the Bible's own storyline and framework --> a christology from below cannot sustain Christian faith This is witnessed to and confessed in NICENE & CALCEDONIAN orthodoxy --> (Nicene) rather than "low/high" Christology, the NT presents the Triune persons (identities of God/Father, Son, and Holy Spirit in mutually constitutive relations. --> (Chalcedon) Rather than "low/high" Christology, the NT presents the absolute unity of the human Jesus with the eternal, divine Son. Therefore, NT Christology is not concerned with how humanity ends up divine. In fact, the gospels are not trying to take you through the story of how Jesus became God. They recognize Him as God from the very beginning. What's more, "From Below/Above" already works from an assumption of theoretical or ontological "separation" within biblical Christology

Word (Logos)-Flesh/Word-Man

Word/Flesh: in the incarnation, the Son (logos) replaces the human soul and enters into a union with the human body so as to form a human being. In the process, however, the full humanity of Christ is lost. Word/Man: insists that in the incarnation the divine Son assumed a complete human nature by taking on both a human body and soul. This view maintains that the person is the subject of his nature who acts in and through his nature

Perichoresis

the mutual indwelling of three persons in one divine being. Perichoresis is the fellowship of three co-equal Persons perfectly embraced in love and harmony and expressing an intimacy that no one can humanly comprehend. The Father sends the Son, and the Spirit proceeds from the Father and was sent by the Son—another example of perichoresis, with the result that God's people are blessed.