CATHOLIC ENCYCLOPEDIA: The Incarnation. Help support New Advent and get the full contents of this website as an instant download. The Fact of the Incarnation(1) The Divine Person of Jesus Christ. A. Old Testament Proofs. B. New Testament Proofs. C. Witness of Tradition(2) The Human Nature of Jesus Christ(3) The Hypostatic Union. Incarnation School is a parochial school from grades pre-k through 8 whose mission is to provide an education of excellence grounded in the truths and values taught. A. The Witness of the Scriptures. B. Witness of Tradition. II. The Nature of the Incarnation(1) Nestorianism(2) Monophysitism(3) Monothelitism(4) Catholicism. III. Effects of the Incarnation(1) On Christ Himself. A. On the Body of Christ. B. On the Human Soul of Christ. C. On the God- Man(2) The Adoration of the Humanity of Christ(3) Other Effects of the Incarnation. The Incarnation is the mystery and the dogma of the Word made Flesh. The Latin. Fathers, from the fourth century, make common use of the word; so Saints. Jerome, Ambrose, Hilary, etc. The Latinincarnatio (in: caro, flesh) corresponds to the Greek sarkosis, or ensarkosis, which words depend on John (1: 1. Logos sarx egeneto, . These two terms were in use by the Greek. Fathers from the time of St. The verb sarkousthai, to be made flesh, occurs in the creed of the Council of Nicaea (cf. In the language of Holy Writ, flesh means, by synecdoche, humannature or man (cf. Luke 3: 6; Romans 3: 2. Man is called flesh to emphasize the weaker part of his nature. When the Word is said to have been incarnate, to have been made Flesh, the Divine goodness is better expressed whereby God . The Fathers now and then use the word henanthropesis, the act of becoming man, to which correspond the terms inhumanatio, used by some Latin. Fathers, and . The mystery of the Incarnation is expressed in Scripture by other terms: epilepsis, the act of taking on a nature (Hebrews 2: 1. Church of the Incarnation is pleased to host The Global Leadership Summit 2017. Incarnation parishioners. Incarnation Christianity The doctrine that the Son of God was conceived in the. Calendar; News; Media; Donate; Sign In Search Menu Home. Incarnation Catholic School 2911 Bee Ridge Rd Sarasota, FL 34239 Phone: (941) 924-8588. Timothy 1: 1. 0); phanerosis hen sarki, manifestation in the flesh (1 Timothy 3: 1. Latin. Fathers call incorporatio (Hebrews 1. Philippians 2: 7). In this article, we shall treat of the fact, nature and effects of the Incarnation. The fact of the incarnation. The Incarnation implies three facts: (1) The Divine Person of Jesus Christ; (2) The Human. Nature of Jesus Christ; (3) The Hypostatic Union of the Human with the Divine Nature in the Divine Person of Jesus Christ. The divine person of Jesus Christ. We presuppose the historicity, of Jesus Christ — i. Welcome to Incarnation Catholic Church! Leo, and Mario Lopez at the 2016 Summer Carnival. Children enjoying the Summer Carnival! JESUS CHRIST); the Messiahship of Jesus; the historical worth and authenticity of the Gospels and Acts; the Divine ambassadorship of Jesus Christ established thereby; the establishment of an infallible and never failing teaching body to have and to keep the deposit of revealedtruth entrusted to it by the Divine ambassador, Jesus Christ; the handing down of all this deposit by tradition and of part thereof by Holy Writ; the canon and inspiration of the Sacred Scriptures- -all these questions will be found treated in their proper places. Moreover, we assume that the Divine nature and Divine personality are one and inseparable (see. TRINITY). The aim of this article is to prove that the historicalperson, Jesus Christ, is really and truly God, - -i. The Divinity of Jesus Christ is established by the Old Testament, by the New Testament and by tradition. Old Testament proofs. The Old Testamentproofs of the Divinity of Jesus presuppose its testimony to Him as the Christ, the Messias (see MESSIAS). Assuming then, that Jesus is the Christ, the Messias promised in the Old Testament, from the terms of the promise it is certain that the One promised is God, is a Divine Person in the strictest sense of the word, the second Person of the Holy Trinity, the Son of the Father, One in nature with the Father and the Holy Spirit. Our argument is cumulative. The texts from the Old Testament have weight by themselves; taken together with their fulfilment in the New Testament, and with the testimony of Jesus and His apostles and His Church, they make up a cumulative argument in favour of the Divinity of Jesus Christ that is overwhelming in its force. The Old Testamentproofs we draw from the Psalms, the Sapiential Books and the Prophets.(a) TESTIMONY OF THE PSALMSPsalm 2: 7. Paul interprets the text (Hebrews 1: 5) while proving the Divinity of Jesus from the Psalms. The objection is raised that St. Paul is here not interpreting but only accommodating Scripture. He applies the very same words of Psalm 2: 7 to the priesthood (Hebrews 5: 5) and to the resurrection (Acts 1. Jesus; but only in a figurative sense did the Father beget the Messias in the priesthood and resurrection of Jesus; hence only in a figurative sense did He beget Jesus as His Son. Paul speaks figuratively and accommodates Scripture in the matter of the priesthood and resurrection but not in the matter of the eternal generation of Jesus. The entire context of this chapter shows there is a question of real sonship and real Divinity of Jesus. In the same verse, St. Paul applies to Christ the words of Jahweh to David, the type of Christ: . Thy God, O God, hath anointed thee. Paul refers these words to Christ as to the Son of God (Hebrews 1: 9). We follow the Massoretic reading, . The Septuagint and New Testament reading, ho theos, ho theos sou, . Hence, the Christ is here called God twice; and his throne, or reign, is said to have been from eternity. Christ cites this text to prove that He is Adonai (a Hebrew term used only for Deity), seated at the right hand of Jahweh, who is invariably the great God of Israel (Matthew 2. In the same psalm, Jahweh says to Christ: . Hence Christ is the begotten of God; was begotten before the world was, and sits at the right hand of the heavenly Father. Other Messianicpsalms might be cited to show the clear testimony of these inspired poems to the Divinity of the promised Messias.(b) TESTIMONY OF THE SAPIENTIAL BOOKSSo clearly do these Sapiential Books describe uncreated Wisdom as a Divine Person distinct from the First Person, that rationalists have resort to a subterfuge and claim that the doctrine of uncreated Wisdom was taken over by the authors of these books from the Neo- Platonicphilosophy of the Alexandrianschool. It is to be noted that in the pre- sapiential books of the Old Testament, the uncreated Logos, or hrema, is the active and creative principle of Jahweh (see Psalm 3. Isaiah 4. 0: 8; 5. Later the logos became sophia, the uncreated Word became uncreated Wisdom. To Wisdom were attributed all the works of creation and Divine Providence (see Job 2. Proverbs 8 and 9; Sirach 1: 1; 2. Wisdom 6: 2. 1; 9: 9). In Wis., ix, 1, 2, we have a remarkable instance of the attribution of God's activity to both the Logos and Wisdom. This identification of the pre- Mosaic Logos with the Sapiential Wisdom and the Johannine. Logos (see LOGOS) is proof that the rationalistic subterfuge is not effective. The Sapiential Wisdom and the Johannine. Logos are not an Alexandrian development of the Platonicidea, but are a Hebraistic development of the pre- Mosaic uncreated and creating. Logos or Word. Now for the Sapiential proofs: In Sirach 2. Wisdom is described as uncreated, the . So universal was the identification of Wisdom with the Christ, that even the Arians concurred with the Fathers therein; and strove to prove by the word ektise, made or created, of verse 1. Wisdom was created. The Fathers did not make answer that the word Wisdom was not to be understood of the Christ, but explained that the word ektise had here to be interpreted in keeping with other passages of Holy Writ and not according to its usual meaning,- -that of the Septuagint version of Genesis 1: 1. We do not know the original Hebrew or Aramaic word; it may have been the same word that occurs in Prov. Hence the Fathers were quite right in explaining ektise not to mean made or created in any strict sense of the terms (see St. Migne, P. G., XXVI, 2. The Book of Wisdom, also, speaks clearly of Wisdom as . Paul paraphrases this beautiful passage and refers it to Jesus. Christ (Hebrews 1: 3). It is clear, then, from the text- study of the books themselves, from the interpretation of these books by St. Paul, and especially, from the admitted interpretation of the Fathers and the liturgical uses of the Church, that the personified wisdom of the Sapiential Books is the uncreated Wisdom, the incarnate. Logos of St. John, the Wordhypostatically united with humannature, Jesus Christ, the Son of the Eternal Father. The Sapiential Booksprove that Jesus was really and truly God.(c) TESTIMONY OF THE PROPHETIC BOOKSThe prophets clearly state that the Messias is God. That Jahweh here is Jesus Christ is clear from the use of the passage by St. The great prophet of Israel gives the Christ a special and a new Divine name . This new Divine name St. Matthew refers to as fulfilled in Jesus, and interprets to mean the Divinity of Jesus. The name Emmanuel (God with us) explains the name that we translate . Theodotion translates literally theos ischyros; the Septuagint has . Our interpretation is that commonly received by Catholics and by Protestants of the stamp of Delitzsch (. Isaias also calls the Messias the . Micheas speaks of the twofold coming of the Child, His birth in time at Bethlehem and His procession in eternity from the Father (5: 2). The Messianic value of this text is proved by its interpretation in Matthew (2: 6). Zacharias makes Jahweh to speak of the Messias as . The messenger spoken of here is certainly. St. The words of Malachias are interpreted of the Precursor by Our Lord Himself (Matthew 1. But the Baptist prepared the way before the face of Jesus Christ. Hence the Christ was the spokesman of the words of Malachias. But the words of Malachias are uttered by Jahweh the great God of Israel. Hence the Christ or Messias and Jahweh are one and the same Divine Person. The argument is rendered even more forcible by the fact that not only is the speaker, Jahweh the God of hosts, here one and the same with the Messias before Whose face the Baptist went: but the prophecy of the Lord's coming to the Temple applies to the Messias a name that is ever reserved for Jahweh alone.
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