I. The Second Genus of the Cm. Attributes (con’d)
Genus Maiestaticum (con’d)
D. (cm. of divine properties to the human nature (con’d)
9. The Communicated Divine Honor (p. 215 et. seq.)
a. Reformed sometimes violate their own rule (re: finite/infinite) here.
b. Reformed therefore inconsistent since same predicate applies to divine honor as does divine omnipotence, etc.
c. The communicated divine honor is the result of the cm. fullness of the divine nature and its attributes.
d. Otherwise, would be idolatry.
e. Jn 5:22,23.
f. Gerhard: “Not the union itself is worshiped, but the united natures are given adoration.” (quoted, p.215)
g. Jn 3:14-16; 6:53.
h. Rev 5:8-12.
i. Must not render Him lesser honor according to His human nature as do some Reformed and Roman Catholics.
j. Php 2:9-11: adoration due the Man Christ is a truly divine adoration such that truly divine adoration is due Christ according to His human nature.
k. Reformed and Roman Catholics
(1) Use passages such as Is 42:8 and Jer 17:5.
(2) Only proves they would make the Man Christ another person than the incarnate Son of God.
(3) They dissolve the personal union.
l. Also must not accord divine honor to His human nature merely ex accidenti, i.e. by sheer accident, as when purple robe of sovereign participates in royal honors.
m. There is One Person!
E. The Difference Between the Second Genus and the First Genus (p. 219 et. seq.)
1. In the First Genus divine and human attributes are predicated of the Person of Christ as equally real, but the divine attributes according to the divine nature and the human attributes according to the human nature, as the distinguishing particles, which are at times expressly added, show.
2. In the Second Genus, the divine attributes are ascribed to the Person of Christ also according to His human nature, not indeed as essential to it, but as imparted in time, or as communicated attributes.
3. F.C., S.D., VIII, 50-52.
4. F.C., S.D., VIII, 12.
F. In the Second Genus the Divine Attributes are not Separated from the Divine Essence (p. 224, et. seq.)
1. In Christ there is only one set of divine attributes.
2. The divine nature has them essentially.
3. The human nature has them by way of communication.
4. The divine nature shines, manifests, and exercises itself fully, yet voluntarily, in, with, and through the assumed, exalted human nature in Christ.
5. The divine attributes are not separated from the divine essence.
G. No Reciprocity in the Second Genus (p. 229, et. seq.)
1. Reformed censure the “one-sidedness”.
2. Scripture does not teach any humiliation, weakening, or reduction of the divine nature through its union with the human nature.
a. Jn 10:30.
b. Jn 1:18.
c. Jn 5:17.
d. Jn 2:11.
4. i.e. there is NO genus tapeinotikon alongside the genus maiestaticum.
H. All Divine Attributes are Communicated to the Human Nature (p. 236, et. seq.)
1. We do ascribe to Christ according to the His human nature the “operative” divine attributes, e.g.
2. We do not do so re: the “quiescent” divine attributes, e.g.
3. The Reformed “either-or” here is a “rationalistic outrage perpetrated against Scripture”. (p. 237).
4. We are not “dividing” the divine attributes.
5. We commend this mystery to Him.
6. The divine attributes become the possession of the human nature and are predicated of it only inasmuch and because they are exercised through the human nature as the body of the Son of God.
7. 1Co 13:9!
8. 1Ti 6:16!
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