Chapter
General Editors’ Preface, ROBERT M. DORAN
Part One: The Teaching of the New Testament on the Hypostatic Union
Thesis 1: The teaching of the New Testament establishes that one and the same Jesus of Nazareth (1) is true man, (2) in many ways participates in what is divine, and (3) is true God.
The intention of the thesis
Theological note of the thesis
Direct opponents of the thesis
Modern opponents of the thesis
Part Two: The Teaching of the Ecumenical Councils on the Hypostatic Union
Thesis 2: The divine Word united to himself flesh animated by a rational soul.
Theological note of the thesis
Thesis 3: Christ is not to be divided into ‘someone’ and ‘someone else’; one person must be acknowledged, and that one divine, to whom belong alike things human and things divine.
Theological note of the thesis
Thesis 4: Even after the Incarnation there are in Christ two natures, unconfused and unchanged, the properties of each being preserved. This distinction between the natures is a real distinction, although it is not a major but a minor real distinction, drawn by analogy.
Theological note of the thesis
Corollary 1: Hypostatic union
Corollary 2: The ‘Interchange of Properties’
Corollary 3: Assumption of component parts
Corollary 4: Natural passibility
Corollary 5: Adoration of Christ
Thesis 5: There are in Christ two natural operations and two natural wills.
The meaning of the thesis
The error of these opponents
Theological note of the thesis
Scholion 1: Pope Honorius I
Scholion 2: The dogmatic notion of ‘nature’
Scholion 3: The development of Christological dogma
Scholion 4: Christ as God, Christ as man
Part Three: Theological Conclusions regarding the Hypostatic Union
Analogy of form, analogy of substance, analogy of being
Thesis 6: What the Word assumed from the Virgin – flesh animated by a rational soul – is neither a person, nor a real supposit, nor a subsistent, nor a being pure and simple, but only a real, individual human essence lacking a proportionate act of existence.
Thesis 7: This is why the incarnate Word is one, purely and simply: because by his divine act of existence he is, not only as God, but also as human. This is to be understood, not on the analogy of finite, composite being, but on the analogy of what is contingently predicated of God.
Part 1: The incarnate Word is one, purely and simply.
Part 2: This is why the incarnate Word is one, purely and simply: because by his divine act of existence he is, not only as God, but also as human.
Part 3: The doctrine of a single act of existence is not to be understood on the analogy of finite, composite being.
Part 4: The doctrine of a single act of existence is to be understood on the analogy of what is contingently predicated of God.
Assertion 8: Therefore, the principles of the hypostatic union are: (1) the blessed Trinity, as [the principle] from which the Word is human; (2) the person of the Word, as [the principle] which is God and human; (3) the Word’s divine act of existence, as [the principle] by which the incarnate Word is a being pure and simple and one, purely and simply; and (4) the divine and the human natures, as [the principles] by which he is both God and human.
The intention of the assertion
Part 1: The Most Holy Trinity is the principle from which the Word is human.
Part 2: The person of the Word is the principle which is God and human.
Part 3: The Word’s divine act of existence is the principle by which the incarnate Word is a being pure and simple and is purely and simply one.
Part 4: Through the divine nature the Word is God, and through the human nature the Word is human.
Assertion 9: From the completed hypostatic union there results, in the assumed nature, a substantial act, absolutely supernatural, which regards only the Word as the one who formally assumes.
Intention of the assertion
Thesis 10: Christ’s Consciousness. There are in the incarnate Word two distinct consciousnesses, a divine and a human consciousness; by these two, nevertheless, one and the same divine person is present to himself in both a divine and a human way.
Part Four: What Belongs Properly to Christ
Thesis 11: By habitual sanctifying grace, the human nature of Christ is adorned with virtues and gifts in singular fullness.
Theological note of the thesis
Preliminary note: The nature of the proof
Scholion: Christ, even as man, is the natural – not adoptive – Son of God.
Thesis 12: Living on this earth, Christ had human knowledge both effable and ineffable, besides his divine knowledge. As a beholder, he immediately knew God by that ineffable knowledge which is also called beatific, and in the same act, though mediately, he also knew everything else that pertained to his work. As a pilgrim, however, he elicited by effable knowledge those natural and supernatural cognitional acts which constituted his human and historical life.
Documents of the magisterium
Development of the doctrine
The early tradition: Documents
Scholion 1: Christ’s infused and acquired knowledge
Scholion 2: The power of Christ the man
Thesis 13: Christ as man not only did not sin but also was absolutely incapable of sin.
Part 1: Christ the man did not sin.
Part 2: Christ was not able to sin.
Part 3: Christ the man was absolutely unable to sin.
Part 4: Christ the man had not the spark of sin.
Thesis 14: Christ the man enjoyed a free human will and freely accepted his suffering and death.
The problem of Christ’s freedom
Appendix 1: End of § 6 in ‘Corollaries and Scholia’ in Thesis 10, 1960 Edition
Appendix 2: 1960–1961 Versions of Thesis 12
Bibliography of Modern Authors
Pars Prima: Doctrina NT de Unione Hypostatica
Thesis 1: Ex doctrina Novi Testamenti constat unum eundemque Iesum Nazarenum et (1) verum hominem esse, et (2) multipliciter divina participare, et (3) verum esse Deum.
Pars Secunda: Conciliorum Oecumenicorum Doctrina de Unione Hypostatica
Thesis 2: Verbum divinum sibi univit carnem anima rationali animatam.
Thesis 3: Non in alium et alium dividendus est Christus, sed una agnoscenda est persona, eaque divina, cuius tam humana sunt quam divina.
Thesis 4: Etiam post incarnationem duae sunt in Christo naturae, inconfusae et immutatae, salvisque utriusque proprietatibus; quae naturarum distinctio realis quidem est, non tamen maior, sed minor et analogice dicta.
Corollarium I: Unio hypostatica
Corollarium II : Idiomatum communicatio
Corollarium III : Partium assumptio
Corollarium IV : Naturalis passibilitas
Corollarium V: De adoratione Christi
Thesis 5: Duae sunt in Christo naturales operationes et duae natu- rales voluntates.
Scholion I: De Honorio i, R.P.
Scholion II : De notione ‘naturae’ dogmaticae
Scholion III : De evolutione dogmatis christologici
Scholion IV : Christus ut Deus, Christs ut homo
Pars Tertia: De Unione Hypostatica Conclusiones Theologicae
Analogia formae, substantiae, entis
Thesis 6: Quam Verbum de Virgine assumpsit, caro per animam rationalem animata, neque persona est, neque suppositum reale, neque subsistens, neque ens simpliciter, sed tantummodo essentia humana individua et realis quae esse proportionato caret.
Thesis 7: Ideo Verbum incarnatum est unum simpliciter, quia esse suo divino est non solum ut Deus sed etiam ut homo; quod quidem intelligitur, non secundum analogiam entis finiti et compositi, sed secundum analogiam eorum quae contingenter de Deo dicuntur.
Pars 1: Verbum incarnatum est unum simpliciter.
Pars 2: Verbum incarnatum ideo est unum simpliciter quia per unum suum esse divinum est et ut Deus et ut homo.
Pars 3: Doctrina de unico esse non est intelligenda secundum analogiam entis finiti et compositi.
Pars 4: Doctrina de unico esse est intelligenda secundum analogiam eorum quae contingenter de Deo dicuntur.
Assertum 8: Unionis ergo hypostaticae principia sunt: (1) SS. Trini- tas ut a quo Verbum est homo; (2) persona Verbi ut quod est Deus et homo; (3) esse Verbi divinum ut quo incarnatum Verbum est ens simpliciter et unum simpliciter; (4) naturae divina et humana ut quibus est tum Deus tum homo.
Pars 1: SS. Trinitas est principium a quo Verbum est homo.
Pars 2: Persona Verbi est principium quod est Deus et homo.
Pars 3: Esse Verbi divinum est principium quo Verbum incarnatum est ens simpliciter et unum simpliciter.
Pars 4: Per naturam divinam Verbum est Deus et per naturam humanam Verbum est homo.
Assertum 9: Ex peracta unione hypostatica, resultat in assumpta natura actus quidam substantialis, absolute supernaturalis, qui solum Verbum ut formaliter assumens respicit.
Thesis 10: De conscientia Christi. In Verbo incarnato duae distinguuntur conscientiae, divina nempe et humana; quibus tamen una eademque divina persona tum modo divino tum modo humano sibi praesens est.
Pars Quarta: De Iis Quae Christi Sunt
Thesis 11: Natura humana Christi gratia sanctificante habituali cum virtutibus et donis ornatur et quidem cum singulari plenitudine.
Praenotamen: De natura probationis
Scholion: Christus etiam ut homo est Filius Dei naturalis nequaquam adoptivus.
Thesis 12: Praeter scientiam divinam Christus his in terris degens humanam habuit scientiam, eamque tum ineffabilem tum effabilem; comprehensor enim scientia ineffabili, quae etiam beata dicitur, tum Deum immediate cognovit tum eodem actu sed mediate alia omnia quae ad munus suum pertinerent; viator autem scientia effabili eos elicuit actus cognoscitivos naturales et supernaturales qui vitam suam constituerunt humanam et historicam.
Documentis illustratur traditio prior.
Scholion 1: De scientia Christi infusa et acquisita
Scholion 2: De potentia Christi hominis
Thesis 13: Christus ut homo non solum non peccavit sed etiam absolute impeccabilis fuit.
Pars 1: Christus homo non peccavit.
Pars 2: Christus peccare non potuit.
Pars 3: Christus homo absolute non potuit peccare.
Pars 4: Christus homo fomitem peccati non habuit.
Thesis 14: Christus homo libera voluntate humana gavisus est ac libere passionem et mortem acceptavit.
Problema de libertate Christi
The Incarnate Word
：The Collected Works of Bernard Lonergan, Volume 8 (The Robert Mollot Collection)
Disclaimer: Any content in publications that violate the sovereignty, the constitution or regulations of the PRC is not accepted or approved by CNPIEC.
