Jesus is the created human nature of the Trinitarian Son of God. Jesus is the Son of God extended into creation. The doctrine concerning the divine and human natures of Jesus is summarized in the Catechism, CCC 464-483. Existing dogma of this hypostatic (underlying) union limits itself to declaring that 221
in the single divine person of Jesus Christ there existed a complete man, and complete God. Jesus had a human body,
soul, intellect and will; and every faculty of God was part of Jesus, including the divine intellect and will. These existed in the one divine person of Jesus Christ; distinctly and functionally, without confusion or opposition.165
The distinct faculties of soul of Jesus and the Son of God
— will, awareness, intellect — are shown by the many instances of Jesus exhibiting will, knowledge and
consciousness distinct from God, (Mt.26:39, Jn.6:38, Jn.5:30, Mt.24:36). 166
165 The early Christian Council of Chalcedon (AD451), declared that the two natures Jesus Christ — the human nature of Jesus, and the divine nature of the Son of God — each retains its own properties and are united in one person of Christ. “Christ” is a title, which has become a name for the entire body of Christ, which now consists of Jesus and many others.
166 Definitions must be understood when speaking of the person of Christ:
— “Person” is the title given to a moral being. A person is considered human or divine according to his highest mode of existence. Jesus was a complete human man, and completely God. Since Jesus’ highest mode of existence is divine, he is considered a divine person.
—“ The Son of God” is the second person of the Trinity of God, also called the Trinitarian Christ. The Son of God may include others into his person, and does just this in enlarging the body of Christ. Jesus was not included into the Son of God, but originated from the Son of God.
— “Christ” is al who share in the life of the Son of God. Firstly, the Son of God, then angels, human Jesus and the faithful. Christ is a royal title for all children of God starting with his own Son, and ultimately including all things: Eucharist, the lion who lies down with the lamb, all else. Christ is the beginning and the end of all creation.
— “Jesus” is the man Jesus, who is now the pre-eminent individual of the person Christ. “Jesus of Nazareth” describes the human nature of Jesus. “Jesus Christ” describes the divine nature of Jesus.
— “God” is all that has absolute existence and being. It is impossible to become God, because God cannot be brought into being. However, God is free to include others into his person, and does this via Jesus who is the human nature of God.
— “Divine” refers to all who are fully included into the absolute being of God, via the body of Christ. This idea of divinization has been spoken of by the apostles and saints for 2000 years. The idea of our divinization is 222
We have likely never considered the idea of one man having two intellects and two wills, (human and divine no less!) which operate seamlessly. There is no dogma as to this operation, but we may feel out an explanation.
We routinely think multiple thoughts. We might be cooking, ironing or even driving while our thoughts are fixed on our family, job or monthly budget. Likewise for our will; we routinely exert our will in two areas simultaneously. We may now envision two minds and two wills working seamlessly within the single person of Christ who had both human and divine natures.
One way to envision this arrangement is to recall the Trinitarian Son of God (who we call Christ), as having a will that was absolute in its principles. The Son of God then extends himself into creation as the human Jesus. Along with the human body, is given a human mind and will. The human will of Jesus was a subset of the divine will. Jesus was free to use his human free will within the bounds of the perfect divine will of the Son of God.
The human free will of Jesus was absolute in its core principles. It was not his human body or reasoning that made Jesus divine, but his (divine) will which was contained within the absolute will of God.
Jesus can be thought of as the absolute will of God, enveloped with created human attributes. Around his absolute core is non-absolute flesh, emotions, awareness and reason. His human free will was free within the bounds of the divine will. Jesus is the human nature of the Son of God.167
supported in catechism and scripture, (2Pet 1:4, 1Jn 3:2, Lk 6:40, 16:26; CCC 260, 398, 460, 795, 1988), St. John of the Cross also spoke of this idea. The book “Mystical Evolution” by Fr. John Arintero, is an extensive study of spiritual advancement from humanity to divinity and is still in print.
167 The wil of Jesus was divine and incorruptible. The human body and 223
Under the control of the divine will of Jesus, was a human mind, body, emotions and reasoning. All these operated under the divine will, and without the distortion of sin. It will be seen that the sacrifice of Jesus was to enter into the sin of humanity and remediate it into his own virtue. This sin corrupted all except the divine will of Jesus, allowing him to morally reform sin in all the varieties that it was presented under.
The divine will of Jesus did not micromanage his human
actions, rather he used his human will, which operated within the larger bounds of the divine will. Jesus’ human will was used for human actions, while he had recourse to his divine, all powerful will in supernatural acts, to perform miracles for example. Likewise, the divine intellect of Jesus was used in prophetic knowledge, rather than in his work as a carpenter.
Christ is now the entire body of Christ. It is no longer a matter of one divine intellect and one human intellect. The entire body of Christ has millions of human minds and wills, not to mention its angelic members. We begin our participation in the body of Christ as a member of the human Christ. The human Christ is now the many fallible members who constitute the ongoing Christ on earth. We work toward perfection, in hope of one day sharing in the divine nature of God, (2Pet 1:4, 1Jn 3:2, Lk 6:40, 16:26; CCC 260, 460, 795, 1988).168
soul of Jesus was created like Adam, in that it was fully human but had no contact with sin and its corrupting effects. At the last supper, Jesus enlarged his person into the body of Christ, by including the apostles along with their sin. At this point the humanity of Jesus was corrupted and ended in death. His divine will remained incorruptible and mediated the apostle’s sin into virtue, al owing their inclusion into his larger body of Christ.
168 The destiny of every member of the body of Christ is divinization, (CCC
398). The human Jesus is no exception. Jesus (who is the human nature of God), is now fully divine. Jesus is now fully divine and has no contact 224
Our participation in the body of Christ is first in the human nature of Christ (which explains why we are not divine in this life), then finally in the divine person of Jesus Christ in Heaven.169 It is Catholic doctrine that the faithful are the literal person and body of Christ, (CCC 795, 789; 1Cor 12:27, Rm 12:5, 1Cor 1:2, 1Cor 6:15). The Catholic Church uses the term
“mystical body of Christ”, with mystical meaning mysterious, but not symbolic. The single person Christ is now all who are members of the body of Christ. The faithful on earth constitute the human nature of Christ, and those in the fullness of Heaven are the divine nature of Christ. The single divine person of Christ is constituted of many, many human and angelic members.
with sin. The human nature of the Son of God is now the ongoing Christ on earth―that’s us. God relies on the ongoing Christ to continue the redemptive mediation of sin into virtue, so that new members may be incorporated into the body of Christ. The one person of Christ is made of many individual members. Members each have a particular function, Jesus is the head directing the work of the members who now remediate sin into virtue. When the person of Christ (body of Christ) makes someone’s sin into his virtue, that person now exists within Christ.
The sacrifice of Jesus on the cross has a timeless element, and its remediation of sin into virtue is stil effected. Jesus and all those in Heaven may not take on additional sin, but the sacrifice and remediation of all members of the body of Christ is propagated through time, within creation. In this life we mistakenly assume time to be the core of an act, but in reality virtue is its core. Time is an outlying attribute, and the virtue of an act is not limited by time. The underlying spiritual framework of our created world is more affected by an act then by its particular time of occurrence.
169 God’s original plan was that we fully share in his divine nature in this life. No sin, death or salvation for that matter, was part of the plan…with no sin, death or Hell, there was nothing to be saved from. We may stil share in the divinity of Christ in this life, the saints have done it; this is the divine or spiritual marriage that they speak of. This occurs when the perfected saints are totally united in their moral will with Christ. They stil suffer physical death, so their divine union on earth is not total.
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Jesus did not require salvation—that is membership in the
body of Christ—because he was a member of the body of Christ at his creation. We in comparison, are adopted into the body of Christ.
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Appendix “Didache”
The Didache, translated as “Teachings”, is a first century Greek manuscript attributed to the twelve apostles. It covers most personal and institutional activity in the first century Church, including form for baptism and appointing bishops. It is a book of instruction in spiritual advancement. The Didache is the first Catholic catechism.
The apostles certainly wrote it at an early church council as instruction to all its members. Any attending apostles would have had a primary say in its composition. The document is a flowing narrative and chapter titles and numbering are not included in the original document, bold face type is not included in the original document. Taken from:
www.earlychristianwritings.com/text/didache-roberts.html.
Chapter 1. The Two Ways and the First Commandment. There are two ways, one of life and one of death, but a great difference between the two ways. The way of life, then, is this: first, you shall love God who made you; second, love your neighbor as yourself, and do not do to another what you would not want done to you. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there for loving those who love you? Do not the Gentiles do the same?
But love those who hate you, and you shall not have an enemy.
Abstain from fleshly and worldly lusts. If someone strikes your 226
right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to everyone who asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he who gives according to the commandment, for he is guiltless. Woe to him who receives; for if one receives who has need, he is guiltless; but he who receives not having need shall pay the penalty, why he received and for what. And coming into confinement, he shall be examined concerning the things which he has done, and he shall not escape from there until he pays back the last penny. And also concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give.
Chapter 2. The Second Commandment: Grave Sin Forbidden.
And the second commandment of the Teaching; You shall not
commit murder, you shall not commit adultery, you shall not commit pederasty, you shall not commit fornication, you shall not steal, you shall not practice magic, you shall not practice witchcraft, you shall not murder a child by abortion nor kill that which is born. You shall not covet the things of your neighbor, you shall not swear, you shall not bear false witness, you shall not speak evil, you shall bear no grudge. You shall not be double-minded nor double-tongued, for to be double-tongued is a snare of death. Your speech shall not be false, nor empty, but fulfilled by deed. You shall not be covetous, nor rapacious, nor a hypocrite, nor evil disposed, nor haughty. You shall not take evil counsel against your neighbor. You shall not hate any man; but some you shall reprove, and concerning some you shall pray, and some you shall love more than your own life.
Chapter 3. Other Sins Forbidden. My child, flee from every evil thing, and from every likeness of it. Be not prone to anger, for 227
anger leads to murder. Be neither jealous, nor quarrelsome, nor of hot temper, for out of all these murders are engendered. My child, be not a lustful one. for lust leads to fornication. Be neither a filthy talker, nor of lofty eye, for out of all these adulteries are engendered. My child, be not an observer of omens, since it leads to idolatry. Be neither an enchanter, nor an astrologer, nor a purifier, nor be willing to look at these things, for out of all these idolatry is engendered.
My child, be not a liar, since a lie leads to theft. Be neither money-loving, nor vainglorious, for out of all these thefts are engendered. My child, be not a murmurer, since it leads the way to blasphemy. Be neither self-willed nor evil-minded, for out of all these blasphemies are engendered.
Rather, be meek, since the meek shall inherit the earth. Be long-suffering and pitiful and guileless and gentle and good and always trembling at the words which you have heard. You shall not exalt yourself, nor give over confidence to your soul.
Your soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse. Accept whatever happens to you as good, knowing that apart from God nothing comes to pass.
Chapter 4. Various Precepts. My child, remember night and day, him who speaks the word of God to you, and honor him
as you do the Lord. For wherever the lordly rule is uttered, there is the Lord. And seek out day by day the faces of the saints, in order that you may rest upon their words. Do not long for division, but rather bring those who contend to peace.
Judge righteously, and do not respect persons in reproving for transgressions. You shall not be undecided whether or not it shall be. Be not a stretcher forth of the hands to receive and a drawer of them back to give. If you have anything, through your hands you shall give ransom for your sins. Do not hesitate to give, nor complain when you give; for you shall know who is 228
the good repayer of the hire. Do not turn away from him who is in want; rather, share all things with your brother, and do not say that they are your own. For if you are partakers in that which is immortal, how much more in things which are mortal?
Do not remove your hand from your son or daughter; rather, teach them the fear of God from their youth. Do not enjoin anything in your bitterness upon your bondman or
maidservant, who hope in the same God, lest ever they shall fear not God who is over both; for he comes not to call according to the outward appearance, but to them whom the
Spirit has prepared. And you bondmen shall be subject to your masters as to a type of God, in modesty and fear. You shall hate all hypocrisy and everything which is not pleasing to the Lord.
Do not in any way forsake the commandments of the Lord; but keep what you have received, neither adding there to nor taking away there from. In the church you shall acknowledge your transgressions, and you shall not come near for your prayer with an evil conscience. This is the way of life.
Chapter 5. The Way of Death. And the way of death is this: First of all it is evil and accursed: murders, adultery, lust, fornication, thefts, idolatries, magic arts, witchcrafts, rape, false witness, hypocrisy, double-heartedness, deceit,
haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness; persecutors of the good, hating truth, loving a lie, not knowing a reward for righteousness, not cleaving to good nor to righteous judgment, watching not for that which is good, but for that which is evil; from whom meekness and endurance are far, loving vanities, pursuing revenge, not pitying a poor man, not laboring for the afflicted, not knowing Him Who made them, murderers of children, destroyers of the handiwork of God, turning away from him who is in want, afflicting him who is distressed, advocates of the rich, lawless judges of the poor, utter sinners.
Be delivered, children, from all these.
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Chapter 6. Against False Teachers, and Food Offered to Idols.
See that no one causes you to err from this way of the Teaching, since apart from God it teaches you. For if you are able to bear the entire yoke of the Lord, you will be perfect; but if you are not able to do this, do what you are able. And concerning food, bear what you are able; but against that which is sacrificed to idols be exceedingly careful; for it is the service of dead gods.
Chapter 7. Concerning Baptism. And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water.170 But if you have no living water, baptize into other water; and if you cannot do so in cold water, do so in warm. But if you have neither, pour out water three times upon the head into the name of Father and Son and Holy Spirit.
But before the baptism let the baptizer fast, and the baptized, and whoever else can; but you shall order the baptized to fast one or two days before.
Chapter 8. Fasting and Prayer (the Lord's Prayer). But let not your fasts be with the hypocrites, for they fast on the second and fifth day of the week. Rather, fast on the fourth day and the Preparation (Friday). Do not pray like the hypocrites, but rather as the Lord commanded in His Gospel, like this:
“Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth, as it is in heaven.
Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into 170 “Living water” is well known in Greek translation. It refers to moving water, such as a river or stream, even a fountain. The idea was that a
“living sacrament”, should be made using “living water”.
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temptation, but deliver us from the evil one (or, evil); for Thine is the power and the glory forever.”
Pray this three times each day.
Chapter 9. The Eucharist. Now concerning the Eucharist, give thanks this way. First, concerning the cup:
“We thank thee, our Father, for the holy vine of David Thy servant, which You made known to us through Jesus Thy Servant; to Thee be the glory forever.”
And concerning the broken bread:
“We thank Thee, our Father, for the life and knowledge which You made known to us through Jesus Thy Servant; to Thee be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ forever.”
But let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord; for concerning this also the Lord has said, "Give not that which is holy to the dogs.”
Chapter 10. Prayer after Communion. But after you are filled, give thanks this way:
“We thank Thee, holy Father, for Thy holy name which You didst cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which You modest known to us through Jesus Thy Servant; to Thee be the glory forever. Thou, Master almighty, didst create all things for Thy name's sake; You gave food and drink to men for enjoyment, that they might 231
give thanks to Thee; but to us You didst freely give spiritual food and drink and life eternal through Thy Servant. Before all things we thank Thee that You are mighty; to Thee be the glory forever. Remember, Lord, Thy Church, to deliver it from all evil and to make it perfect in Thy love, and gather it from the four winds, sanctified for Thy kingdom which Thou have prepared for it; for Thine is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If anyone is holy, let him come; if anyone is not so, let him repent. Maranatha. Amen.”
But permit the prophets to make Thanksgiving as much as they desire.
Chapter 11. Concerning Teachers, Apostles, and Prophets.
Whosoever, therefore, comes and teaches you all these things that have been said before, receive him. But if the teacher himself turns and teaches another doctrine to the destruction of this, hear him not. But if he teaches so as to increase righteousness and the knowledge of the Lord, receive him as the Lord. But concerning the apostles and prophets, act according to the decree of the Gospel. Let every apostle who comes to you be received as the Lord. But he shall not remain more than one day; or two days, if there's a need. But if he remains three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges. If he asks for money, he is a false prophet. And every prophet who speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not everyone who speaks in the Spirit is a prophet; but only if he holds the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known. And every prophet who orders a meal in the Spirit does not eat it, unless he is indeed a false prophet. And every prophet who teaches the truth, but does not do what he 232
teaches, is a false prophet. And every prophet, proved true, working unto the mystery of the Church in the world, yet not teaching others to do what he himself does, shall not be judged among you, for with God he has his judgment; for so did also the ancient prophets. But whoever says in the Spirit, Give me money, or something else, you shall not listen to him. But if he tells you to give for others' sake who are in need, let no one judge him.
Chapter 12. Reception of Christians. But receive everyone who comes in the name of the Lord, and prove and know him
afterward; for you shall have understanding right and left. If he who comes is a wayfarer, assist him as far as you are able; but he shall not remain with you more than two or three days, if need be. But if he wants to stay with you, and is an artisan, let him work and eat. But if he has no trade, according to your understanding, see to it that, as a Christian, he shall not live with you idle. But if he wills not to do, he is a Christ-monger.
Watch that you keep away from such.
Chapter 13. Support of Prophets. But every true prophet who wants to live among you is worthy of his support. So also a true teacher is himself worthy, as the workman, of his support.
Every first-fruit, therefore, of the products of wine-press and threshing-floor, of oxen and of sheep, you shall take and give to the prophets, for they are your high priests. But if you have no prophet, give it to the poor. If you make a batch of dough, take the first-fruit and give according to the commandment.
So also when you open a jar of wine or of oil, take the first-fruit and give it to the prophets; and of money (silver) and clothing and every possession, take the first-fruit, as it may seem good to you, and give according to the commandment.
Chapter 14. Christian Assembly on the Lord's Day. But every Lord's day gather yourselves together, and break bread, and 233
give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one who is at odds with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: "In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations.”
Chapter 15. Bishops and Deacons; Christian Reproof. Appoint, therefore, for yourselves, bishops and deacons worthy of the Lord, men meek, and not lovers of money, and truthful and proved; for they also render to you the service of prophets and teachers. Therefore do not despise them, for they are your honored ones, together with the prophets and teachers. And reprove one another, not in anger, but in peace, as you have it in the Gospel. But to anyone that acts amiss against another, let no one speak, nor let him hear anything from you until he repents. But your prayers and alms and all your deeds so do, as you have it in the Gospel of our Lord.
Chapter 16. Watchfulness; the Coming of the Lord. Watch for your life's sake. Let not your lamps be quenched, nor your loins unloosed; but be ready, for you know not the hour in which our Lord will come. But come together often, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if you are not made perfect in the last time. For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; for when lawlessness increases, they shall hate and persecute and betray one another, and then shall appear the world-deceiver as Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning. Then shall the creation of men come into the fire of trial, and many 234
shall be made to stumble and shall perish; but those who endure in their faith shall be saved from under the curse itself.
And then shall appear the signs of the truth: first, the sign of an outspreading in heaven, then the sign of the sound of the trumpet. And third, the resurrection of the dead -- yet not of all, but as it is said: "The Lord shall come and all His saints with Him.” Then shall the world see the Lord coming upon the clouds of heaven.
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