RE: On Hell and Forgiveness
October 5, 2018 at 7:21 pm
(This post was last modified: October 5, 2018 at 7:28 pm by Angrboda.)
(October 5, 2018 at 12:19 pm)Neo-Scholastic Wrote:(October 5, 2018 at 11:20 am)Grandizer Wrote: Hypostatic union Jesus is both God and man. One person, two natures. If Jesus the man experienced fear, then Jesus the God experienced the same ... because they're the same person according to the doctrine.
That is not orthodox doctrine at all. Only one person of the Godhead, the Son, experienced the Passion and that Passion fully united with the Purpose of the Father, and manifested by the Holy Spirit.
I believe it is doctrine that all persons of the godhead are united in their actions. Perhaps you'd like to cite something that says otherwise.
(October 4, 2018 at 9:41 am)Neo-Scholastic Wrote:(October 4, 2018 at 7:12 am)Khemikal Wrote: OFC, jesus, being both fully human and fully divine, could not lack important characteristics of human personhood...or the sacrifice would be diminished. That was the point of including his nature as one of the central mysteries and tenets of the orthodox faiths. The heterodox think that you're a loon through and through. How could an entity be fully human, in a sacrificially meaningful way, if it were deficient in such basic and defining virtues of humanity?
I get it. :-) That was one of the central paradoxes that prompted my prior atheism. That and the Trinity. Neither made any sense to me until I started to read Swedenborg's True Christianity. Similarly, the Eucharist didn't make sense to me until I delved deeper into the Scholastics. Both were kind of like calculus, I struggled mightily because it was so foreign. But once I really got a handle on the concepts, it all started to fit together. Today, I probably couldn't explain how to work the simplest "diffy-Q" but the general understanding and respect for its beauty remains.
I'd be interested to hear your explanation of Swedenborg's account of Jesus' nature. From what I recall, the hypostatic union was a position that was more declared by fiat than by reason. My experience has been that all such Christologies fail in one aspect or another, but I am not familiar with yours or Swedenborg's. Steve, for his part, recently volunteered what appeared to be a form of Appollinarianism which I suspect he picked up from Craig. (He can elaborate if he so desires.) I would appreciate your sharing Swedenborg's Christology on the subject.