De Moor V:22: The Deity of the Son Defended, Part 5

They Object: 1. Passages; in which, α. He, as the Son and Image of God, is distinguished from God; Catechesis Racoviana, chapter I de Cognitione Personæ Christi, question 73, page 105, But indeed, from this, that Christ is the Son of God, He appears not to be that god: otherwise He would be a Son to Himself. Responses: a. He that is distinguished from God οὐσιωδῶς/ essentially considered, is not God: but Christ is only distinguished from God ὑποστατικῶς/hypostatically considered, that is, from God the Father; who often is specifically indicated by this Name, inasmuch as He, as the first Person of the Deity, economically sustains the Majesty of the Deity, while Christ occupies the Office of Mediator, and the Holy Spirit the Office of Paraclete/Comforter.[1] b. The Names of Son and Image of God imply, rather than overthrow, the same Nature with that God: in the same way that Son of man by this very name is signified to be a Man partaking of the Essence of the same, although not numerical and individual, which is specific to hyperphysical Generation, but specific:[2] while in that third thing, that, as the divine Nature, so also the human Nature, is communicated to the Son through Generation by the Father, these two agree: compare ARNOLDI’S Refutationem Catecheseos Racovianæ on the place cited, § VII, pages 301, 302.

β. In which Christ is called Man and Mediator, and is thus distinguished from God, Romans 5:15; 1 Timothy 2:5. Responses: a. He that is set forth as a mere Man, is not able to be God; but not He that is set forth only as a true Man, because He is able to be both God and man. b. And, that the matter thus stands, it is evident from the Mediatorial Office attributed to this Man, Christ, which supposes true Deity in His Person; without which the Man Jesus Christ would not have been able to give Himself as a ἀντίλυτρον ὑπὲρ πάντων, ransom for all, as it is in verse 6, which argues the full and ἀνυπεύθυνον/uncontrolled right and power of Christ over His humanity and life, a power bestowed upon no one except God and a divine Person: see ARNOLDI’S Refutationem Catecheseos Racovianæ on the place cited, § I-V, pages 169-171. Whence this Man Jesus Christ, the Second Man, the antitype of Adam, is set forth to us as more excellent than all mere men, both by the heavenly origin of His Person with respect to Deity, ὁ Κύριος ἐξ οὐρανοῦ, the Lord from heaven, 1 Corinthians 15:47; and by virtue of His merits, whereby He has obtained Justification of life for all given to Him by the Father, Romans 5:15-19. c. Indeed, BISTERFELD,[3]de Uno Deo contra Crellium, book I, section I, chapter VI, page 69, believes that in 1 Timothy 2:5 Christ Himself is called the One God and One Mediator at the same time, in such a way that One is put in the place of the Same, writing: “For One God, One also Mediator of God and man is the man Christ Jesus:[4] in such a way that the genuine sense would be, The Man Jesus Christ is the one God, and the One Mediator of God and Men; so that by the One God the Father is not at all understood, but Jesus Christ alone.”


γ. In which Spiritual Gifts are read to have been bestowed upon the Son of God, Matthew 3:16; John 3:34. But to which our AUTHOR rightly Responds: These Spiritual Gifts pertain to the Human Nature of Christ, and flow from the union of the Human Nature of Christ with the Divine Person of the Son of God, and hence are more fully applicable to the Θεανθρώπῳ/God-man than to any mere creature: compare Chapter I, § 8.

Johannes a Marck

δ. In which ἡττήματα/imperfections appear to be attributed to the Son of God, as of Wisdom, Mark 13:32; John 7:16; of Goodness, Matthew 19:17; of Power, John 5:19; 11:41; of eternal and absolute Authority, Matthew 20:23; 26:39; 28:18; John 14:28; 1 Corinthians 11:3; 15:28; etc. To which our AUTHOR most satisfactorily Responds: All which; α. Either by incorrect interpretation are twisted unto the Worse contrary to the mind of the Spirit; regard is had to this in Matthew 19:17, while EPIPHANIUS, Ancorato, opera, tome 2, § 18, pages 23, 24, already observed that in Matthew 19:17 Christ only speaks these things for the conviction of that young man. β. Or they argue the mere Order of Persons; thus, for example, the text in John 5:19 has regard to the Personal distinction and Order of operation among the divine Persons, which, nevertheless, dos not imply limited and dependent Power in the Son: but, contrariwise, Christ signifies the identity of His Essence and Power with the Father, when he asserts that, whatever the Father does, He does ὁμοίως/likewise:[5] compare BECMANN’S Exercitationes Theologicas, XII, pages 183-185. γ. Or they have regard unto the Mediatorial Office voluntarily undertaken: to this refer John 7:16; 11:41; Matthew 20:23; John 14:28; 1 Corinthians 11:3; on which Passages examine the Marginal Notes of the DUTCH TRANSLATORS. On John 14:28, compare EPIPHANIUS, Ancorato, § 17, opera, tome 2, page 23. IGNATIUS, in his Epistola ad Magnesios, chapter XIII, says, Ὑποτάγητε τῷ ἐπισκόπῳ καὶ ἀλλήλοις ὡς Ἰησοῦς Χριστὸς τῷ Πατρὶ κατὰ σάρκα, be ye subject to the bishop and to one another as Christ was to the Father according to the flesh. δ. Or they ought to be restricted to His Humanity, as in Mark 13:32, in which, 1. Christ attributes to Himself ignorance of the Day of Judgment only according to His Human Nature, since Divine Knowledge, as an Essential Attribute, is common to Him with the Father. 2. And He is likewise able to call Himself τὸν Υἱὸν, the Son, in relation to τὸν Πατέρα, the Father, when He attributes this Ignorance to Himself; because the Attributes of both Natures are able to be attributed to the Person in the concrete because of t