N
nevadairenaeus
Guest
One more quote on Jesus being both God and man, this time from Hippolytus (3rd century):
“[Christ] both being in reality and as being understood to be at one and the same time infinite God and finite man, having the nature of each in perfection, with the same activity, that is to say, the same natural properties; whence we know that their distinction abides always according to the nature of each, and without conversion. But it is not, as some say, a merely comparative matter, that we may not speak in an unwarrantable manner of a greater and a less in one who is ever the same in Himself. For comparisons can be instituted only between objects of like nature, and not between objects of unlike nature. But between God the Maker of all things and that which is made, between the infinite and the finite, between infinitude and finitude, there can be no kind of comparison, since these differ from each other not in mere comparison, but absolutely in essence. And yet at the same time there has been effected a certain inexpressible and irrefragable union of the two into one substance, which entirely passes the understanding of anything that is made.
For the divine is just the same after the incarnation that it was before the incarnation; in its essence infinite, illimitable, impassible, incomparable, unchangeable, inconvertable, self-potent, and, in short, subsisting in essence alone the infinitely worthy good.”
By becoming one of us, God the Son brings divinity to us so that we may become the adopted children of God. We, as finite creatures, are offered the incredible privilege of participating in the divine life of God. This is what the early Church Fathers meant when they taught that we can become gods.
“[Christ] both being in reality and as being understood to be at one and the same time infinite God and finite man, having the nature of each in perfection, with the same activity, that is to say, the same natural properties; whence we know that their distinction abides always according to the nature of each, and without conversion. But it is not, as some say, a merely comparative matter, that we may not speak in an unwarrantable manner of a greater and a less in one who is ever the same in Himself. For comparisons can be instituted only between objects of like nature, and not between objects of unlike nature. But between God the Maker of all things and that which is made, between the infinite and the finite, between infinitude and finitude, there can be no kind of comparison, since these differ from each other not in mere comparison, but absolutely in essence. And yet at the same time there has been effected a certain inexpressible and irrefragable union of the two into one substance, which entirely passes the understanding of anything that is made.
For the divine is just the same after the incarnation that it was before the incarnation; in its essence infinite, illimitable, impassible, incomparable, unchangeable, inconvertable, self-potent, and, in short, subsisting in essence alone the infinitely worthy good.”
By becoming one of us, God the Son brings divinity to us so that we may become the adopted children of God. We, as finite creatures, are offered the incredible privilege of participating in the divine life of God. This is what the early Church Fathers meant when they taught that we can become gods.