The God Who Saves: A Dogmatic Sketch by David W. Congdon

Author:David W. Congdon [Congdon, David W.]
Language: eng
Format: epub
ISBN: 9781532608490
Publisher: Wipf & Stock Pub
Published: 2016-10-20T07:00:00+00:00

263. Ebeling, Dogmatik, 2:5.

264. My analysis of Chalcedon is indebted to the work of my Doktorvater, Bruce McCormack, whose own theological work is a rigorous and creative attempt at thinking with and beyond the Chalcedonian tradition.

265. I agree with John McGuckin that the Chalcedonian Definition is thoroughly Cyrillian: three out of the four terms in the Chalcedonian Definition derive from Cyril’s writings. See Cyril’s First Letter to Succensus ¶6, quoted in McGuckin, Saint Cyril, 354: “And so, we unite the Word of God the Father to the holy flesh endowed with a rational soul, in an ineffable way that transcends understanding, without confusion, without change, and without alteration.” Chalcedon made other changes as well. Whereas Cyril speaks somewhat ambiguously of “one incarnate nature” formed “out of two natures” (ἐκ δύο φύσεων), Chalcedon speaks instead of “one hypostasis” being “in two natures” (ἐν δύο φύσεων). Cyril’s “one incarnate nature” was not an affirmation of what was later called monophysitism, though it was later taken in that direction. He simply did not have the concept of hypostasis available to him. Hans van Loon rightly speaks of Cyril’s dyophysite christology. See Loon, Dyophysite Christology.

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