Category Archives: Theology Summary

Theology Summary Bible Class Pt. 19: The Modes of Christ’s Presence

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The Scriptures speak of at least three modes of Christ’s presence: illocal, local, and supernatural.  This study continues to explain the second genus in which Christ’s divine attributes were communicated to His human nature so that it was enriched.

Formula of Concord, Solid Declaration, VII:  4. The fourth, that God has and knows of many modes of being in any place, and not only the single one concerning which the fanatics talk flippantly, and which philosophers call localem, or local.  98] Also: The one body of Christ [says Luther] has a threefold mode or all three modes of being anywhere.

99] First, the comprehensible, bodily mode, as He went about bodily upon earth, when, according to His size, He vacated and occupied space [was circumscribed by a fixed place]. This mode He can still use whenever He will, as He did after the resurrection, and will use at the last day, as Paul says, 1 Tim. 6, 15: “Which in His times He shall show, who is the blessed God [and only Potentate, the King of kings and Lord of lords].” And to the Colossians, 3, 4: “When Christ, who is our Life, shall appear.” In this manner He is not in God or with the Father, neither in heaven, as the mad spirits dream; for God is not a bodily space or place. And this is what the passages how Christ leaves the world and goes to the Father refer to which the false spirits cite.

100] Secondly, the incomprehensible, spiritual mode, according to which He neither occupies nor vacates space, but penetrates all creatures wherever He pleases [according to His most free will]; as, to make an imperfect comparison, my sight penetrates and is in air, light, or water, and does not occupy or vacate space; as a sound or tone penetrates and is in air or water or board and wall, and also does not occupy or vacate space; likewise, as light and heat penetrate and are in air, water, glass, crystal, and the like, and also do not vacate or occupy space; and much more of the like [many comparisons of this matter could be adduced]. This mode He used when He rose from the closed [and sealed] sepulcher, and passed through the closed door [to His disciples], and in the bread and wine in the Holy Supper, and, as it is believed, when He was born of His mother [the most holy Virgin Mary].

101] Thirdly, the divine, heavenly mode, since He is one person with God, according to which, of course, all creatures must be far more penetrable and present to Him than they are according to the second mode. For if, according to that second mode, He can be in and with creatures in such a manner that they do not feel, touch, circumscribe, or comprehend Him, how much more wonderfully will He be in all creatures according to this sublime third mode, so that they do not circumscribe nor comprehend Him, but rather that He has them present before Himself, circumscribes and comprehends them! For you must place this being of Christ, who is one person with God [for you must place this mode of presence of Christ which He has by His personal union with God], very far, far outside of the creatures, as far as God is outside of them; and again as deep and near within all creatures as God is within them. For He is one inseparable person with God; where God is, there must He also be, 102] or our faith is false.

Handout 1:Second-Genus-and-Omnipresence-b.pdf
Handout 2:  Comm-of-Attributes-Application-WITHOUT-ANSWERS-b.pdf
Handout 2A:  Communication-of-Attributes-PAGE-3-ANSWERS.pdf

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Theology Summary Bible Class Pt. 18: The Human Nature is Enriched

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In this lesson, we see that the divine attributes of Christ were communicated to His human nature so that it was enriched.  This happened at the incarnation.  Jesus is not simply a man who was endowed with super abilities from time to time.  According to Colosssians 2:9, “In Him dwells all the fullness of the Godhead bodily.”

Formula of Concord, Solid Declaration, VIII:  12] We believe, teach, and confess also that the assumed human nature in Christ not only has and retains its natural, essential properties, but that over and above these, through the personal union with the Deity, and afterwards through glorification, it has been exalted to the right hand of majesty, power, and might, over everything that can be named, not only in this world, but also in that which is to come [Eph. 1, 21].

26] Hence also the human nature, after the resurrection from the dead, has its exaltation above all creatures in heaven and on earth; which is nothing else than that He entirely laid aside the form of a servant, and yet did not lay aside His human nature, but retains it to eternity, and is put in the full possession and use of the divine majesty according to His assumed human nature. However, this majesty He had immediately at His conception, even in His mother’s womb, but, as the apostle testifies [Phil. 2, 7], laid it aside; and, as Dr. Luther explains, He kept it concealed in the state of His humiliation, and did not employ it always, but only when He wished.

At the end of this lesson we looked at the distinction between Christ and believers.  At Christ’s incarnation, His human nature received the fullness of divine attributes.  Believers, prophets and apostles  and saints also receive gifts due to their union with Christ and according to His graciousness, but those gifts are limited and require reliance upon the Triune God.

Formula of Concord, Solid Declaration, VIII:  72] But we believe, teach, and confess that God the Father has so given His Spirit to Christ, His beloved Son, according to the assumed humanity (on account of which He is called also Messias, i.e., the Anointed), that He has not received His gifts by measure as other saints. For upon Christ the Lord, according to His assumed human nature (because, according to His divinity, He is of one essence with the Holy Ghost), rests the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge [and of the fear of the Lord, Col. 2, 3; Is. 11, 2; 61, 1], 73] not in such a way that on this account, as a man, He knew and could do only some things, as other saints know and can do by the Spirit of God, who works in them only created gifts, but since Christ, according to His divinity, is the second person in the Holy Trinity, and from Him, as also from the Father, the Holy Ghost proceeds, and thus is and remains His and the Father’s own Spirit to all eternity, not separated from the Son of God, therefore (as the Fathers say) the entire fullness of the Spirit has been communicated by the personal union to Christ according to the flesh, which is personally united with the Son of God. 74] This voluntarily manifests and shows itself, with all its power therein, therewith and thereby [in, with, and through the human nature of Christ], so that He [Christ, according to His human nature] not only knows some things and is ignorant of others, can do some things and is unable to do others, but [according to the assumed human nature] knows and can do all things. For upon Him the Father poured without measure the Spirit of wisdom and power, so that, as man, He has received through this personal union all knowledge and all power in deed and truth. And thus all the treasures of wisdom are hidden in Him, thus all power is given to Him, and He is seated at the right hand of the majesty and power of God.

Handout 1:  Second-Genus-.pdf
Handout 2:  Comm-of-Attributes-Application-WITHOUT-ANSWERS-b.pdf
Handout 2A:  Communication-of-Attributes-PAGE-3-ANSWERS.pdf
Handout 3: Jesus-and-Believers-for-Sept-23-2018.pdf

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Theology Summary Bible Class Pt. 17: The Mystery of Godliness

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In this lesson, we begin to fill in page 3 of the Communication of Attributes sheet.  The left column lists a Scripture passage which presents an attribute of the divine nature of Christ, while the right column gives an attribute of the human nature of Christ.  How do we speak about these attributes which both belong to the one person?  In this lesson, we see that the Scriptures ascribe each attribute to the whole person.

How do we speak about these divine and human attributes in the Christ when they contradict?  The Scriptures teach that the Christ, who is both true God and true Man, did not always and fully make use of his divine attributes.  Thus, we applied the teaching from last week concerning Christ’s state of humiliation and state of exaltation.

Formula of Concord, Solid Declaration, VIII:  20] On account of this personal union, which cannot be thought of nor exist without such a true communion of the natures, not the mere human nature, whose property it is to suffer and die, has suffered for the sins of the world, but the Son of God Himself truly suffered, however, according to the assumed human nature, and (in accordance with our simple Christian faith) [as our Apostles’ Creed testifies] truly died, although the divine nature can neither suffer nor die. …

26] Hence also the human nature, after the resurrection from the dead, has its exaltation above all creatures in heaven and on earth; which is nothing else than that He entirely laid aside the form of a servant, and yet did not lay aside His human nature, but retains it to eternity, and is put in the full possession and use of the divine majesty according to His assumed human nature. However, this majesty He had immediately at His conception, even in His mother’s womb, but, as the apostle testifies [Phil. 2, 7], laid it aside; and, as Dr. Luther explains, He kept it concealed in the state of His humiliation, and did not employ it always, but only when He wished.

Handout 1:  Comm-of-Attributes-Application-WITHOUT-ANSWERS-b.pdf
Handout 1A:  Communication-of-Attributes-PAGE-3-ANSWERS.pdf

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Theology Summary Bible Class Pt. 16: Attributes and States

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After a brief overview of the personal union of Christ and the communication of attributes, this study began with a test which asked the person to determine which genus applied to specific Bible passages on the handout.  Although some Bible passages clearly demonstrated only one genus, more often than not, two or even three applied.  This should not be surprising.

1 John 1:7 states, “The blood of Jesus Christ, His Son, cleanses us from all sin.”  This passage teaches from the first genus that the blood of the human nature is the blood of the person Jesus Christ, the Son of God.  According to the second genus, the blood of the Christ possesses the the divine power to cleanse from sins.  And, finally, according to the third genus. the one saving activity of the Christ includes both natures working together conjointly.

The last part of this study examined the state of Christ’s humiliation and the state of Christ’s exaltation according to Philippians 2:6-11.  In the state of humiliation, Jesus Christ did not always and fully make use of His divine attributes.  He allowed Himself to suffer and die to take away our sins.  In the state of exaltation, Jesus fully exercises His divine majesty.

Handout 1 :  Communication-of-Attributes-August-26-2018.pdf
Handout 2A:  Comm-of-Attributes-Application-WITHOUT-ANSWERS-b.pdf
Handout 2B:  Comm-of-Attributes-Application-PAGE-1-ANSWERS.pdf

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Theology Summary Bible Study, Part 15: Communication of Attributes

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The Christ, our promised Redeemer, has both a divine nature and a human nature united in one person.  This union of two natures in the one Christ is called the personal union.  We must speak in a way so that the difference between the natures is maintained, but we must not divide the personal union nor allow one nature to hinder the presence of the other nature.

The Idiomaticum Genus – Christ has two distinct natures, human and divine, each of which has its own essential attributes, functions, and activities.  The attributes, functions, and activities of either may be ascribed to the entire Person.

The Maiestaticum Genus – When the Son of God assumed the human nature, He imparted and communicated to it divine majesty, glory, and attributes.  However, the human nature does not impart its attributes to the Divine nature so as to limit or diminish it in any way.

The Apotelesmaticum Genus – Whatever the Savior did and still does to save sinful mankind may not be ascribed to either of His natures exclusively, but must be ascribed to both natures conjointly.

[Note: Due to technical difficulties, the audio of this Bible study was not recorded.]

Handout 1: Communication-of-Attributes-August-26-2018.pdf

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Theology Summary Bible Study Pt. 14: The Human Nature and the Personal Union

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This study continues with the testimonies to Christ’s Divine nature by looking at the Scriptural accounts which speak of Jesus as “the Son of God” and describe Him as “(only) begotten.”   The heavenly Father bears witness that Jesus is His Son in Psalm 2:7 and in the words of our baptism(Mt 28:19).  When Jesus’ enemies bore witness that Jesus claimed to be the Son of God(Jn 5:18), they knew what that term meant-“…But (He) also said that God was His Father, making Himself equal with God” (Jn 5:18).  The word, “begotten” (Jn 1:14, 3:16, and 5:26) bears witness to the divine nature, as well.

The Scriptural testimonies to the human nature of Christ declare that He is “flesh and blood” and “like His brethren” (Hebrews 2:14-17 and 4:15).  It speaks of “the days of His (Jesus’) flesh” in which He suffered(Heb 5:7-10). There are also certain names which show forth the human nature of the Christ.  Some of those names are: “Son of Man” (Dan 7:13, Mat 1:1), “seed” or “offspring” (Gen 3:15, Fen 22:18, Gen 28:14, and 2 Sam 7;12), and “firstborn” (Mt 1:25, Col 1:15,18, and Rom 8:29) and others.

The Christ, our promised Redeemer has both a divine nature and a human nature united in one person.  This union of two natures in the one Christ is called the personal union.

Handout 1:  The-Christ-August-26-2018.pdf

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Theology Summary Bible Study, Pt. 13: The Divine Christ

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In this study, St. John (1:1-3) uses “Word” (Logos) to describe the Second Person of the Trinity. The Word describes the Christ before creation, and thus, it is a reference to His divine nature. It is not until verse 14, that we hear of Christ’s incarnation saying “the Word became flesh.”

Continually, we are forced to  hold our reason captive. The Word is described as “with God” indicating a distinction, and then with the words “was God” indicating no distinction. In Colossians 1:15-16, the Christ is “the image of the invisible God,” which is quite contradictory to human reason. Furthermore, the Christ is described as “the brightness of His glory” and  “the exact image of His person”(Hebrews 1:1-3). Those who wish to know the Father must look to the Christ.  Jesus said, “He who has seen Me has seen the Father” (John 14:9).

Handout: The Christ Aug 12 2018

[Note: Picture of Divine Savior Lutheran Church, Niwot, CO]

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Theology Summary Bible Class, Pt.12: Helpful Observations

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Class #12:  This week we  examined a host of Bible passages which bear witness to our one God and three persons.  Applying the rules we learned concerning the internal and external works of  the Trinity, we went through some useful and helpful observations that can help us in clearly speaking about the Holy Trinity–so that we neither confound the persons, nor divide the substance.

Handout: opera ad extra and opera ad intra July 15
Handout 2: Trinity and Unity Heresies July 15 (yellow sheet)
[Picture: Pr. Henson in front of Christ Lutheran Church (Richmond, MO)

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Theology Summary Bible Class, Pt. 11: The External Works of the Trinity

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Class #11:  Last week we learned that the external works of God are undivided.  “When God outside His essence works something among His creatures, then the three persons are together and work together, because there is one doer and maker.”  The corollary, which needs to be maintained, is: “For in the external works the three persons are together and work together, AND YET with a certain order and with the properties of each person preserved” (p.75)

Thus, we maintain the order and properties of each person!  Only the second person of the Trinity took on human flesh.  Therefore, we cannot say, “The Father took on human flesh.”  But we can say, “God took on human flesh.”  We can say that when Jesus died for us, God died for us, or that the death is the work of God.  Similarly, when Jesus was born, we call Mary the theotokos, the God-bearer.

Handout:  opera-ad-extra-and-opera-ad-intra.pdf
Handout 2:  Trinity-and-Unity-Heresies-July-15.pdf

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Theology Summary Bible Class, Part 10: The Works of the Trinity

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Class #10:  How do we speak about the Triune God?  The Athanasian Creed correctly instructs us that we need to do it “not confounding the persons nor dividing the substance.”  In order to speak correctly, we must understand where the Holy Scriptures are speaking about the unity of God and where they are speaking about the Trinity of persons.

There are two rules to help us.  1. The external works of God are undivided.  “When God outside His essence works something among His creatures, then the three persons are together and work together, because there is one doer and maker.”   2. The internal works of God are divided.  “The works which God does outside of all created things, within Himself, are not common to the three persons, but are peculiar to only one person, so this it is characteristic of the Father to beget, of the Son to be begotten, and of the Holy Spirit to proceed from both.”  (Loci Theologici, p.74)

Handout: opera ad extra and opera ad intra

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