Could Jesus have sinned?
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GracePeace
Well-Known Member
Thanks. I doubted that you would. It’s pushing the envelope.
Anhypostasis is not a term used in the Bible, but it seeks to explain a key aspect of the incarnation as described in Scripture. It was developed to address heresies that either exaggerated Christ's humanity to the point of separating it from His divinity or denied His full humanity. The Bible doesn’t use these technical terms but presents theological ideas that the concept of anhypostasis tries to protect.
Gnosticism rampant.
See what Philip Schaff documents about it in his History of the Christian Church.
Chat GPT is no match for it.
While I appreciate the information, I’m sticking with what I have-just me and my e-Sword, no budget for expanding the library.
J.
Of course. It helps make my point when speaking with trinitarians.
I’ll check out the site-thanks for the link. If there’s anything else I should know, feel free to send more links my way.
J.
I could send you links to dozens of pro articles written on this particular subject, written by reputable trinitarian theologians, scholars, and pastors but I suspect they would quickly be deleted by a moderator. (Remember, pro discussion here is every bit as prohibited as anti discussion is.)
A simple Google search, using the phrase I recommended in post #37, or the technical terms, will demonstrate it beyond a shadow of a doubt. If you want to do that, you’ll have to do it on your own.
I highly recommend to all and sundry reading Church history. Beyond that, our hands are tied here.
Philip Schaff, History of the Christian Church
Philip Schaff (January 1, 1819 – October 20, 1893) was a Swiss-born, German-educated Protestant theologian and ecclesiastical historian, who spent most of his adult life living and teaching in the United States. Schaff became a professor at Union Theological Seminary, New York City in 1870.
References are to the online version of his monumental History of the Christian Church.
“The anhypostasia, impersonality, or, to speak more accurately, the enhypostasia, of the human nature of Christ - This is a difficult point, but a necessary link in the orthodox doctrine of the one God-Man; for otherwise we must have two persons in Christ, and, after the incarnation, a fourth person, and that a human, in the divine Trinity.” 1653
“The centre of personal life in the God-Man resides unquestionably in the Logos, who was from eternity the second person in the Godhead, and could not lose his personality. He united himself, as has been already observed, not with a human person, but with human nature.” 1653
“And the human nature of Christ had no independent personality of its own, besides the divine;” 1654
“Jesus Christ is not a Human Person”: the Anhypostasis of Jesus Christ
Biblical topics and texts, theology and Christology. Non-Trinitarian, biblical unitarian, the human Jesus Christ, Gospel of John, Prologue of John
landandbible.blogspot.com
Nothing wrong here-that's all I'll say.
J.
Stumpmaster
Well-Known Member
The TOTKOGAE came from God, with a Prohibition from God, and a Warning from God, and when these were inevitably unheeded and disobeyed, the Consequence came from God.
Rom 8:20-21 For the creation was not willingly subjected to vanity, but because of Him who subjected it on hope (21) that the creation itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
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Rom 8:18 For I consider all that we suffer in this present life is nothing to be compared with the glory which by-and-by is to be uncovered for us.
Rom 8:19 For all nature is expectantly waiting for the unveiling of the sons of God.
Rom 8:20 For nature did not of its own accord give up to failure; it was for the sake of Him who let it thus be given up, in the hope
Rom 8:21 that even nature itself might finally be set free from its bondage to decay, so as to share the glorious freedom of God's children.
Rom 8:22 Yes, we know that all nature has gone on groaning in agony together till the present moment.
Rom 8:23 Not only that but this too, we ourselves who enjoy the Spirit as a foretaste of the future, even we ourselves, keep up our inner groanings while we wait to enter upon our adoption as God's sons at the redemption of our bodies.
Rom 8:24 For we were saved in such a hope.
Rom 8:25 But a hope that is seen is not real hope, for who hopes for what he actually sees? But if we hope for something we do not see, we keep on patiently waiting for it.
Rom 8:26 In the same way the Spirit, too, is helping us in our weakness, for we do not know how to pray as we should, but the Spirit Himself pleads for us with unspeakable yearnings,
Rom 8:27 and He who searches our hearts knows what the Spirit thinks, for He pleads for His people in accordance with God's will.
Rom 8:28 Yes, we know that all things go on working together for the good of those who keep on loving God, who are called in accordance with God's purpose.
Rom 8:29 For those on whom He set His heart beforehand He marked off as His own to be made like His Son, that He might be the eldest of many brothers;
Rom 8:30 and those whom He marked off as His own He also calls; and those whom He calls He brings into right standing with Himself; those whom He brings into right standing with Himself He also glorifies.
Williams.
In context.
J.
Stumpmaster
Well-Known Member
Please note, I edited my comment while you were posting this, and yes, I like hold the context of Scriptures in the highest regard, just above the comparison of Scriptures.
Philip Schaff, History of the Christian Church
Philip Schaff (January 1, 1819 – October 20, 1893) was a Swiss-born, German-educated Protestant theologian and ecclesiastical historian, who spent most of his adult life living and teaching in the United States. Schaff became a professor at Union Theological Seminary, New York City in 1870.
References are to the online version of his monumental History of the Christian Church.
“The anhypostasia, impersonality, or, to speak more accurately, the enhypostasia, of the human nature of Christ - This is a difficult point, but a necessary link in the orthodox doctrine of the one God-Man; for otherwise we must have two persons in Christ, and, after the incarnation, a fourth person, and that a human, in the divine Trinity.” 1653
“The centre of personal life in the God-Man resides unquestionably in the Logos, who was from eternity the second person in the Godhead, and could not lose his personality. He united himself, as has been already observed, not with a human person, but with human nature.” 1653
“And the human nature of Christ had no independent personality of its own, besides the divine;” 1654
“Jesus Christ is not a Human Person”: the Anhypostasis of Jesus Christ
Biblical topics and texts, theology and Christology. Non-Trinitarian, biblical unitarian, the human Jesus Christ, Gospel of John, Prologue of John
Nothing wrong here-that's all I'll say.
J.
Key word -> impersonality.
Schaff tells us why it’s a difficult point and necessary. Jesus is one person, divine; not human.
You’ll find this discussed at length by theologians.
You‘re aware that the document you linked comes from a presentation given by a unitarian, aren’t you?
It’s standard academic treatment of the subject, but it seldom filters down to people sitting in the pews. That’s why they’re usually surprised, even shocked, when they hear it. I can’t begin to tell you how many times I’ve been called a liar when I speak about it. That’s why I always use trinitarian sources to present it, when I do. (That’s also why the paper you linked from the unitarian in post #113 used trinitarian sources.)
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