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John Meyendorff
5
6 ST VLADIMIR'S THEOLOGICAL QUARTERLY
course, that some of those notions fell out of use with the rise
of modern philosophical thinking. However, a closer acquaint-
ance with the issues which stood behind the conciliar debates
and decrees shows that many of the problems faced today were
very much at the center of attention even then. This is par-
ticularly the case with two central dimensions of christology:
— the personal or hypostatic dimension of both the divine
and the human realities which makes possible a "hypostatic"
union of divinity and humanity in Christ;
— the dynamic character of the concept of human "nature,"
which necessarily implies growth and change.
If christological thought is to be expressed today in con-
tinuity with the "catholic" faith of the ancient Church, while
also remaining in touch and in dialogue with what our times
discover about the nature of humanity, these two basic prin-
ciples must first be considered and understood.
the tragedy of our age, and the Cross of Jesus is indeed the
bridge between the Creator and His fallen creature. God defined
as an impassible, transcendent Monad is certainly not the
answer to human anguish, to suffering, to institutionalized in-
justice, and to death. However, in making this thrust in the
right direction, Moltmann, as he himself recognizes, is limited
by "recent Protestant and Catholic accounts of the dogmas of
the early church." These accounts shy away from, or marginalize
early Christian affirmations about the "suffering of God." "Theo-
logical reflection," Moltmann writes about the patristic period,
"was not in a position to identify God Himself with the suffering
and the death of Jesus." 13 What a strange comment, when the
most authoritative of the Cappadocian Fathers, known and
praised traditionally as "the Theologian," Gregory of Nazianzus,
wrote that "we [i.e. the fallen humanity] needed a God made
flesh and put to death"?* when St Cyril of Alexandria, in his
famous Twelfth Anathematism against Nestorius proclaimed
that the "Logos suffered in the flesh" (ÙÔÌ À¸„ÔÌ · Ë ¸ Ì Ù ·
Û·ÒÍ[); 1 5 when the Fifth Ecumenical Council (553) whose
authority is accepted, in principle, both in the East and in the
16
West, also affirmed "theopaschism."
It seems clear to us that the major reason why modern
historians and theologians are shying away from these very
emphatic affirmations, ultimately resides in their philosophical
reluctance to take seriously, on the Trinitarian and the chris-
tological levels, the full meaning and implications of the hypo-
static reality in God's being. A philosophical identification of
"essence" with "existence" tends to a perception of God, as a
Being identifiable as a "simple essence." In such an approach,
17
Trinitarianism tends necessarily to be relativized. During the
™The Crucified God, p. 227.
^Oratio 45, 28, PG 36, col. 661C (›‰ÂfiËÁµÂÌ ËÂÔ˝ Û·ÒÍÔıµ›ÌÔı Í·¿
ÌÂÍÒÔıµ›ÌÔı),
í5
Conciliorum oecumenicorum decreta, curantibus J. Alberigo, et al.,
editio tertia, Bologna, 1973, p. 61.
16
Anathema 10, ibid., p. 118.
17
Here lies the major issue of the Filioque problem. The Western addi-
tion to the Creed is, indeed, justifiable, if the origin of the Holy Spirit is the
unique and "simple" essence of the Godhead, common to the Father and
the Son. The perennial Orthodox objection to the Filioque is that the Origin
of the Godhead, is personal, or "hypostatic": the Father, as principle (·Ò˜fi)
of all divine existence. The divinity of the Spirit is therefore expressed in
Christ's Humanity: The Paschal Mystery 17
2) Nature, as communion
gnomic will. The expression comes from the Greek term gnome,
which means "opinion," implying the hesitation and the inevita-
ble agony which accompanies options and decisions taken blindly
in darkness. Gnomic will is therefore implied in the exercise of
freedom in the "fallen" world, where man either willingly ig-
nores, or is incapable of finding "naturally" the true will of
God and the true destination of his own existence.
It is from that fallen state that the Son of God comes, to
save humanity. He does it by first assuming the human condi-
tion, not in abstraction, but in the very reality of its fallenness.
He then suffers all the consequences of that assumption, in-
cluding death itself. Fnally, He raises humanity up, and restores
it in its original intended "movement" towards all the fullness
of God. The infinite love and power of God—which belonged
to the Logos in proper from all eternity and which never left
Him—was needed to accomplish that salvation in that way.
It is in this context that one can understand that the
humanity of Christ followed a "movement," which was not only
the "natural" movement, originally planned by God for all
creatures but also a movement from corruption to incorruption,
from death to life. This second "movement" is expressed, both
in the New Testament and in the patristic and liturgical tradi-
tions in images—particularly the image of the Passover, the
liberation of Israel from Egyptian slavery, and its entry into
the promised land. There is an abyss of difference between
Adam and Eve enjoying blessedness in paradise and Israel in
the bondage of Egypt, between humanity as it was created by
God and its fallen condition as it is experienced now. The
new Adam came not only to resume, without tragedy and
conflict, the road assigned originally to the forefathers. His in-
carnation inevitably implied struggle with Pharaoh, crossing
the Red Sea, and temptation by Satan in the desert, before He
would lead His chosen people into the promised land, descend
into Hell, and become the "first-born from the dead" (Col
1:8). He had to accomplish all this because the humanity He
came to save, by assuming it, was in bondage to Satan and
death. Thus, the humanity of Jesus Christ did not come into
being immediately, as a "perfect" humanity, destined by God
to ascend "from glory to glory": before that perfection could
be restored, Jesus lived a human life, similar to ours in every
24 ST VLADIMIR'S THEOLOGICAL QUARTERLY
Day. But His Body is being "built" with new members being
added to it, and innumerable others still being awaited. What
makes the Eucharist to be real and the Church to be "catholic"
is indeed the presence of Christ, but it is a Christ who calls,
who expects and who answers because divine love for the
entire creation implies real growth of His Body until He
comes again.
It is obvious that it is not the divine nature of Christ, nor
the very Person of the Son of God, which awaits growth and
perfection, but indeed His humanity. Just as, in Him, humanity
at Gethsemane gave a significant and decisive ascent to the will
of the Father, so the ascent of each human individual receives
meaning because the Father awaits it. Time, human history—
between the "first day of new creation" and the "last day"43—is
crucial not only for each one of us (who face the dilemma of
death or life), but for God Himself, who assumed humanity
and expects the fulfillment of all things in Himself, through the
mediation of His Son who entered history.
Here, of course, lies the theological foundation of Chris-
tian mission in the world, and also the christological meaning
of any human achievement which is in conformity with God's
will, even if it is accomplished without a conscious commit-
ment to the faith, provided "it is acceptable in the sight of
God," because He "desires all men to be saved and to come
to the knowledge of the truth" (I Tim 2:3-4).
The humanity of Christ is not individualized in a created,
limited human hypostasis, but in the hypostasis of the Logos.
There is no way for me to be "m" another human person, but
I am called—as are all human persons—to be in Christ. In the
humanity of Christ there is a "catholicity," founded in the
hypostasis of the Logos, i.e. in the divine being itself, which
the "catholic" church on earth is called to reflect. This "cath-
olicity" exists already as a givenness in the historical Jesus, in
the Eucharist, in the Church; but there is a manifestation of
its fullness still to come. "We know that the whole creation has
been groaning in travail together until now, and not only the
creation, but we ourselves, who have the first fruits of the Spirit,
43
Cf. the very suggestive study of the Resurrection by Veselin Kesich,
"The Resurrection and the Christian Faith," The First Day of the New
Creation, SVS Press, Crestwood, NY, 1982.
Christ's Humanity: The Paschal Mystery 33
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