The Dimension of Christ

[Herald]

I preface my question by confessing my theological ignorance. There is so much that I do not know. Why this little tidbit is stuck in my craw, I know not why.

I say "amen" to the deity of Christ. I say "amen" that Christ is in heaven with the Father. I say "amen" that Christ does possess a physical body that came upon Him during His first advent. My question is thus: how is Christ's omnipresence reconciled with a physical body? Would it be a misunderstanding of Philippians 2 (the kenosis passage) to say that His omnipresence was veiled because of His physical body? If that is true, would His ascension trump the kenosis? How would the Holy Spirit figure into this if Christ is not omnipresent?

Now don't go getting the sticks for the fire and start shouting, "Heretic!" I'm just asking some questions, not making any conclusions.

 

[Scott Bushey]

Christ is the HS; the HS is omnipresent. God the Father and Christ are one. God is omnipresent. Christ is surely not limited by His flesh. His flesh is glorified; it can pass through walls and defy nature!

 

[reformedman]

Christ is the HS; the HS is omnipresent. God the Father and Christ are one. God is omnipresent. Christ is surely not limited by His flesh. His flesh is glorified; it can pass through walls and defy nature!

Christ is not the Holy Spirit. I'm sure you probably meant that a different way. He and the Father are one not in person but in essence and other ways. The three persons of the God head are distinct persons but I'm sure it was a typo or something.

I can't answer the original question but I believe we can get closer to the answer keeping in mind that He is not in the same body that he came. He is in that body of which was changed. He is not in a normal body, he is in a somatitikos [glorified] body (it's been a while since my Greek 101 class so I might be spelling it wrong). We don't understand the concept of glorified enough but we do know as Bushey pointed out, unlimited by the natural.

1Corinthians 15 explains somatitikos as supernatural and the verses in that chapter make contrast to the natural. It argues for a superior body above the normal.

 

[Herald]

Christ is the HS; the HS is omnipresent. God the Father and Christ are one. God is omnipresent. Christ is surely not limited by His flesh. His flesh is glorified; it can pass through walls and defy nature!

Scott - my question stems not from any supposed limitations within the godhead but of their specific roles. We understand that God the Father does not have a body but God the Son does. Certainly this is no shortcoming on the side of the Father. It is the role of the Son to have put on flesh. I guess I am asking whether there is a continuance of the Son's roll and whether it effects His omnipresence.

 

[py3ak]

God the Son is omnipresent according to His divine nature. He is locally present at one place according to His human nature. But He is with us always.

 

[Scott Bushey]

Christ is not the Holy Spirit. I'm sure you probably meant that a different way. He and the Father are one not in person but in essence and other ways. The three persons of the God head are distinct persons but I'm sure it was a typo or something.

I can't answer the original question but I believe we can get closer to the answer keeping in mind that He is not in the same body that he came. He is in that body of which was changed. He is not in a normal body, he is in a somatitikos [glorified] body (it's been a while since my Greek 101 class so I might be spelling it wrong). We don't understand the concept of glorified enough but we do know as Bushey pointed out, unlimited by the natural.

1Corinthians 15 explains somatitikos as supernatural and the verses in that chapter make contrast to the natural. It argues for a superior body above the normal.

Frank,
Correct; I meant in essence:


Q. 7. What is God?

A. God is a Spirit,[18] in and of himself infinite in being,[19] glory,[20] blessedness,[21] and perfection;[22] all-sufficient,[23] eternal,[24] unchangeable,[25] incomprehensible,[26] every where present,[27] almighty,[28] knowing all things,[29] most wise,[30] most holy,[31] most just,[32] most merciful and gracious, long-suffering, and abundant in goodness and truth.[33]

Q. 8. Are there more Gods than one?

A. There is but one only, the living and true God.[34]

Q. 9. How many persons are there in the Godhead?

A. There be three persons in the Godhead, the Father, the Son, and the Holy Ghost; and these three are one true, eternal God, the same in substance, equal in power and glory; although distinguished by their personal properties.[35]

Q. 10. What are the personal properties of the three persons in the Godhead?

A. It is proper to the Father to beget the Son,[36] and to the Son to be begotten of the Father,[37] and to the Holy Ghost to proceed from the Father and the Son from all eternity.[38]

Q. 11. How doth it appear that the Son and the Holy Ghost are God equal with the Father?

A. The Scriptures manifest that the Son and the Holy Ghost are God equal with the Father, ascribing unto them such names,[39] attributes,[40] works,[41] and worship,[42] as are proper to God only.

 

[Arch2k]

Mr. Brown,

I think it is important to the "reconciliation" of the two natures of Christ (i.e. divine and human) to recognize that the attributes of each are not confused. The Creed of Chalcedon makes this point well. If this is the case, one can say that Christ is human (physical) in one sense, and divine (omnipresent) in another sense, but without seperation at the same time. If you can say that there are different senses to the person's attributes, all contradictions are resolved.

I would recommend an article by Matthew McMahon entitled A Meditation on the Doctrine of the Person of Christ .


<SPAN style="mso-bidi-font-size: 12.0pt; mso-bidi-font-family: Arial">You might also look at <SPAN style="mso-bidi-font-size: 12.0pt">Disputation On the Divinity and Humanity of Christ, conducted by<FONT face=Arial size=2>

 

[Herald]

Mr. Brown,

I think it is important to the "reconciliation" of the two natures of Christ (i.e. divine and human) to recognize that the attributes of each are not confused. The Creed of Chalcedon makes this point well. If this is the case, one can say that Christ is human (physical) in one sense, and divine (omnipresent) in another sense, but without seperation at the same time. If you can say that there are different senses to the person's attributes, all contradictions are resolved.

I would recommend an article by Matthew McMahon entitled A Meditation on the Doctrine of the Person of Christ .


<SPAN style="mso-bidi-font-size: 12.0pt; mso-bidi-font-family: Arial">You might also look at <SPAN style="mso-bidi-font-size: 12.0pt">Disputation On the Divinity and Humanity of Christ, conducted by<FONT face=Arial size=2>

"Dude, Mr. Brown is my father....." Jeff - the name is Bill. Skip the "Mr." part. I'm old, but not that old! LOL

 

[Herald]

Mr. Brown,

I think it is important to the "reconciliation" of the two natures of Christ (i.e. divine and human) to recognize that the attributes of each are not confused. The Creed of Chalcedon makes this point well. If this is the case, one can say that Christ is human (physical) in one sense, and divine (omnipresent) in another sense, but without seperation at the same time. If you can say that there are different senses to the person's attributes, all contradictions are resolved.

I would recommend an article by Matthew McMahon entitled A Meditation on the Doctrine of the Person of Christ .


<SPAN style="mso-bidi-font-size: 12.0pt; mso-bidi-font-family: Arial">You might also look at <SPAN style="mso-bidi-font-size: 12.0pt">Disputation On the Divinity and Humanity of Christ, conducted by<FONT face=Arial size=2>

Jeff - thanks for your reply. I really don't have a problem with the personage of Christ and His part in the godhead. I was just asking a "what if" question that was based off an article I read in the November issue of Tabletalk (R.C. Sproul's monthly magazine).

I now return all of us back to the Orthodox view of Christ......