PM3121: The Chalcedonian Creed

1] We confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood;
    Christ: this refers to the status of Jesus as an anointed Prophet
    Son: all are daughters and sons of God, yet Jesus is a Son of God in an especial sense, on account of his anonintment
    Lord: every true prophet is a Lord of the Cause; therefore, without doubt, Jesus is Lord

Divinity and humanity are not two separate and distinct essences, but two
different expressions of one and the same fundamental essence. We must
understand Jesus, as a fivefold prophet, as lying somewhere between these two
poles, but nearer to the divine pole than to the human one.

    perfect in manhood: this means that Jesus was not in any way lacking
any essential element of humanity. Being at a level above human on the
human-divine continuum does not exclude him from possessing every good thing
which one at the merely human level would possess; and furthermore, while we
possess humanity in an imperfect degree, he might be said to be perfect in his
humanity as we are not.

    perfect in Godhead: we must understand what "perfect in Godhead" means.
It does not mean that Jesus posessed divinity in the fulness of the expression
therefore, for clearly "he emptied himself" of divinity (Philippians 2:7).
However, what was perfected in him was his identification with the Godhead, on
account of his fivefold prophecy, while our identification with the same,
lacking the anonintment of rememberance, is inherently deficient and imperfect.
He is perfect in Godhead, in Godhood, as we are imperfect in the same.

2] truly God and truly man, of a rational soul and body;
    Jesus Christ is "truly God", for he is as God as one can be without being absolutely identical to the Father
    Jesus Christ is "truly Man", for in him humanity is perfected, which is to say, that the fulness of the possibilities of the human expression

3] consubstantial with the Father according to the Godhead, and consubstantial with us according to the Manhood;
    humanity and divinity are truly consubstantial; however, the vastness of the gap in the fulness of their respective expressions hides the reality of their consubstantiality. Jesus, as the Christ, bridges that gap; he is the bridge which reveals their consubstantiality which has remained hidden from us. He is "consubstantial with the Father according to the Godhead" and "consubstantial with us according to the Manhood"; meaning, A is consubstantial to B, and B is consubstantial to C, therefore A is consubstantial to C. The "according to the Godhead" and "according to the Manhood" refer to our understanding him in terms of his relation to each of the two poles of the divine-human continuum; each pole is a pole by which he can be measured

    "of a rational soul": meaning, his soul is capable of reasoning; indeed, all souls have this capability in their essence, but from certain souls it has been deprived, as the evil one deprived the ensouled animals of their powers of reasoning.
    "and body": meaning, he became embodied materially, he assumed a particular material form and appearance

4] in all things like unto us, without sin;
    "in all things like unto us": this is declaring the

    "without sin": we must understand what particularly this means. On the contrary, we might say that Jesus is with every sin. However, what we must understand, is that his relationship to sin is not the human relationship, of being perpetrator or victim of particular sins; rather, it is the divine relationship, of being the author of every sin whatsoever, through the will of decrees. In this case, we might say, the divine nature overrides the human.

5] begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of the Virgin Mary, the Mother of God, according to the Manhood;
    "begotten before all ages": this means, that Jesus was begotten of the Father prior to the creation of any of the many universes. "Before all ages" does not refer to something happening outside of time, but rather to something happening within time but prior to the creation of any universes.
    "according to the Godhead": this means Jesus was begotten before he was kenotically emptied.
    "and in these latter days, for us and for our salvation": Jesus became incarnate for the sake of the Great Work of the Most Holy Cause
    "born of the Virgin Mary": We affirm that Jesus was born by the virgin birth, such that his bodily generation would serve as a fitting symbol of the generation of the souls of all.
        We declare that Mary never knew any male sexually her entire life long, thus she is properly called the "Virgin Mary", and even, Mary the ever-Virgin
    "Mother of God": We who hold Mary in high esteem, would not deny her this title of honour.
    "according to the Manhood": we deny that the Virgin Mary is mother of the soul of Jesus Christ, even while affirming that she is the mother of his body

6] one and the same Christ, Son, Lord, monogenic, to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably;
    "one and the same Christ, Son, Lord": meaning we are speaking here of a single person, Jesus the Christ, in both Godhood and Manhood; not of two separate persons, one divine and one human
    "monogenic": referring to the monogenic production of the soul, which in Jesus was miraculously mirrored in the body through his virgin birth; thus, even though we are all monogenic, Jesus is monogenic in an especial sense in which others are not
    "to be acknowledged in two natures": we understand this to mean the two poles of the divine-human continuum, two natures being two different degrees of expression of one single divine-human nature.
    "inconfusedly": meaning, not to consider the divine fulness of expression to be identical to the human diminutiveness of expression, or vice versa
    "unchangeably": not to suppose that these poles of degree of expression are themselves relative, alterable or movable; souls may move with respect to the poles, but the poles themselves are inalterable
    "indivisibly": not to suppose that there were ultimately two separate natures here, such that one could exist without the other, but only that there is one single nature, in differing degrees of expression
    "inseparably": not to suppose that there were ultimately two separate natures here, such as one could be divine without being human or human without being divine, but that there is only one single inseparable nature, which however exists in differing degrees of expression, which are defined by two chief poles, and several lesser poles. (Lesser poles include the pole of anointment which Christ occupies, and the pole of the ensouled animals deprived of their powers of reason.)
   
7] the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons, but one and the same Son, and monogenic God, the Word, the Lord Jesus Christ;
    "the distinction of natures being by no means taken away by the union": Jesus function as a bridge between the two chief poles of degrees of expression, the divine pole and the human pole, does not in any way diminish the distinction between these poles
    "but rather the property of each nature being preserved": understood to mean, that his function as such an interpolar bridge does not in any way eliminate the real distinction in degree between these poles
    "concurring in one Person and one Subsistence": meaning, that Jesus functioned as an interpolar bridge, not as two separate and distinct persons or souls, each occupying one pole, but rather as one single person and one single soul that fully bridged them, by occupying the especial pole of anointment which lies intermediate between them, yet nearer to the divine pole than to the merely human pole
    "the Word":

8] as the prophets from the beginning have declared concerning Him, and the Lord Jesus Christ Himself has taught us, and the Creed [...] handed down to us.
    "as the prophets from the beginning have declared concerning Him": every true and complete prophet has taught in essence fivefold prophecy, including the anointment of rememberance; thus have they taught Christ
    "and the Lord Jesus Christ Himself has taught us": as a fivefold prophet, he has taught all that every true and complete prophet has taught
    "the Creed [...] handed down to us": this is a reference to the Nicene Creed; see our subscription to the same.

We have ommitted the reference to "the holy Fathers", for we remained
unconvinced of their holiness; whatever their saintliness, we affirm that our
Christological teaching is in essence compatible with theirs. That is not a
question of Christology, and the Chalcedonian Definition is fundamentally
understood as a Christological definition - our omission here is without
Christological import.
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