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Main article: Scholastic Lutheran Christology
In Christian theology communicatio idiomatum (Template:Lang-la) is a Christological term, seeking to explain the interaction of deity and humanity in the Incarnation of Jesus Christ. Christian orthodoxy has maintained that the divine and the human are fully unified in Jesus Christ (according to the First Council of Ephesus in 431) but that the two natures also remain distinct (according to the Council of Chalcedon in AD 451). Christians agree that the two natures, distinct yet unified, participate in some sort of exchange. However, there remains disagreement in the exact dynamic of this incarnational union. Those leaning toward an Antiochene Christology stress the distinction of natures and therefore a more tightly regulated communication of properties; those of the Alexandrian Christology persuasion underscore the unity of Jesus Christ and therefore a more complete communication of properties.
The philosopher J.G. Hamann has argued that the communicatio idiomatum applies not just to Christ, but should be generalised to cover all human action: 'This communicatio of divine and human idiomatum is a fundamental law and the master-key of all our knowledge and of the whole visible economy'.
Developments in the Patristic period
Lutheran-Reformed debate
Reformed and Lutheran Christians are divided on this question. In Reformed doctrine, the divine nature and the human nature are united strictly in the person of Christ. According to his humanity, Jesus Christ remains in heaven as the bodily high priest, even while in his divine nature he is omnipresent. This coincides with the Calvinistic view of the Lord's Supper (real presence), the belief that Christ is truly present at the meal, though not substantially and particularly joined to the elements. Lutherans, on the other hand, describe a union in which the divine and the human natures share their predicates more fully.Lutheran scholastics of the 17th century called the Reformed doctrine that Christ's divine nature is outside or beyond his human nature the extra calvinisticum. They spoke of thegenus maiestaticum, the view that Jesus Christ's human nature becomes "majestic," suffused with the qualities of the divine nature. Therefore, in the eucharist the human, bodily presence of Jesus Christ is "in, within, under" the elements.
Notes
See also
Footnotes
- Christie, Francis (April 1912), "Luther and Others", The Harvard Theological Review, 5 (2), Cambridge University Press: 240–250, doi:10.1017/S001781600001347X, ISSN 0017-8160, JSTOR 1507428
- Need, Stephen (April 1995), "Language, Metaphor, and Chalcedon: A Case of Theological Double Vision", The Harvard Theological Review, 88 (2), Cambridge University Press: 237–255, doi:10.1017/S0017816000030327, ISSN 0017-8160, JSTOR 1509887
- Hamann, Johann (2007), Haynes, Kenneth (ed.), Writings on Philosophy and Language, Leiden: Cambridge University Press, p. 99, ISBN 978-0-511-34139-7, retrieved 2012-12-06
- Carson, Ronald (September 1975), "The Motifs ofKenosis and Imitatio in the Work of Dietrich Bonhoeffer, with an Excursus on theCommunicatio Idiomatum", Journal of the American Academy of Religion, 43 (3), Oxford University Press: 542–553, ISSN 0002-7189, JSTOR 1461851