Tuesday, September 28, 2010

Offices of Christ and Trinitarian Relationships.

I've been thinking about this. Ok. If the humanity of Christ is anhypostasis, and the offices of Christ are his according to both natures, then logically doesn't that mean that each office is simply incorporation of the humanity of Jesus into the Trinitarian relationship which the Son operates? Here's what I mean:

1. The Son eternally receives himself and all his glory from the Father's act of begetting. The anhypostatic humanity of Christ therefore participates in his event and this is what makes him Lord of all. Hence, the exercise of the kingly office is simply the incorporation of the human nature in the eternal event of generation of the person of the Son.

2. The Son eternally returns himself to the Father by the procession of the Holy Spirit. In time, this return of the Logos to the Father takes the form of offering of Christ to the Father. Because of the genus majestaticum and apostelestamaticum, the humanity is incorporated into the eternal action of the Logos in it's own temporal self-giving to the Father.

3. The Father's eternal love and approval of the Son, along with the Son's eternal return of him to the Father constitute the procession of the Spirit. So too, the gospel (content of the prophetic office) is the product of the Son's self-giving through his humanity to the Father and the Father's approval of it (active and passive righteousness).

Sound good or not? Tell me what you think.

1 comment:

  1. It certainly sounds plausible. I am very reticent however, about speculations involving the inner life of the Holy Trinity. What can we really know about the life they share? Also, I am not sure what practical value this has. My vocation is pastor and not that of academic theologian and it impacts how I view theology. Does this preach? How does this bring the comfort of the Gospel home to our congregations? I must be missing something.