Christ's human nature is not a new attribute of God

[Linusthe2nd]

Hi

When God incarnated in Lord Jesus, Does made a new attribute fo himself?

Good question. It is one that has come up before. As far as we can give a speculative answer, the answer is no. The following is from " Fundamentals of Catholic Dogma by Ludwig Ott, pg 153, Ques 16. 16. Objections against the Dogma of the Hypostatic Union
As a mysterium striete dictum the Hypostatic Union is indeed elevated beyond human reason (supra rationem) but on accoWlt of the harmony of faith and knowledge, it is not contrary to reason (contra rationem). Accordingly, human reason can deal with the objections raised against the…dogma

1. From the side of the assuming In regard to the unique quality ofthe assuming Divine Person (ex parte assumentis)
   it is objected that the Hypostatic Union contradicts the immutability of God (Celsus: cf. Origen, C. Celsum IV 14). The rejoinder to this is that the act of becoming man, as an operation of God ad extra, has no more induced a change in the Divine Essence than did the creation of the world, as it is only the execution in time of an eternal unchangeable resolve of will. Neither did the event of the Incarnation result in a change of the Divine Essence; for, after the assumption of a body the Logos was no more perfect and no less perfect than before. No change for the worse took place, because the Logos remains what It was; and no change for the better, because It already possessed in sublime manner all perfections of the human nature frotn all eternity. The Word becoming man means no more an intensification of the Divine perfection than does God’s Creation of the world. The change lay on the side of the human nature only, which was elevated to participation in the Personal Subsistence of the Logos. Cf. St. Thomas Sent. III. d. 6. q. 2. a 3 ad I : in persona composita
   quamvis sint plura bona quam in persona simplici • • . tamen persona composita non est maius bonum quam simplex.

But it is also a part of the Doctrine of the Faith that in God, there is no change. And this is a part of God’s Revelation as it says in the Scriptures in many places that in God there is no change. So on faith we see that the assumption by the Second Person of the Trinity of Christ’s human nature does not cause a change in God.

So God has revealed this to us and he does not lie or decieve. And from the side of reason we have the answer that I gave you from Ott.

 

[Linusthe2nd]

Good question. It is one that has come up before. As far as we can give a speculative answer, the answer is no. The following is from " Fundamentals of Catholic Dogma by Ludwig Ott, pg 153, Ques 16. 16. Objections against the Dogma of the Hypostatic Union
As a mysterium striete dictum the Hypostatic Union is indeed elevated beyond human reason (supra rationem) but on accoWlt of the harmony of faith and knowledge, it is not contrary to reason (contra rationem). Accordingly, human reason can deal with the objections raised against the…dogma

1. From the side of the assuming In regard to the unique quality ofthe assuming Divine Person (ex parte assumentis)
   it is objected that the Hypostatic Union contradicts the immutability of God (Celsus: cf. Origen, C. Celsum IV 14). The rejoinder to this is that the act of becoming man, as an operation of God ad extra, has no more induced a change in the Divine Essence than did the creation of the world, as it is only the execution in time of an eternal unchangeable resolve of will. Neither did the event of the Incarnation result in a change of the Divine Essence; for, after the assumption of a body the Logos was no more perfect and no less perfect than before. No change for the worse took place, because the Logos remains what It was; and no change for the better, because It already possessed in sublime manner all perfections of the human nature frotn all eternity. The Word becoming man means no more an intensification of the Divine perfection than does God’s Creation of the world. The change lay on the side of the human nature only, which was elevated to participation in the Personal Subsistence of the Logos. Cf. St. Thomas Sent. III. d. 6. q. 2. a 3 ad I : in persona composita
   quamvis sint plura bona quam in persona simplici • • . tamen persona composita non est maius bonum quam simplex.

But it is also a part of the Doctrine of the Faith that in God, there is no change. And this is a part of God’s Revelation as it says in the Scriptures in many places that in God there is no change. So on faith we see that the assumption by the Second Person of the Trinity of Christ’s human nature does not cause a change in God.

So God has revealed this to us and he does not lie or decieve. And from the side of reason we have the answer that I gave you from Ott.

 

[Linusthe2nd]

This post is in answer to a post on another thread I lost track of. I wanted the poster to have an answer. Please excuse.