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I believe in one God, the Father Almighty, Maker of heaven and earth…And in one Lord Jesus Christ, the Son of God, the Only-begotten, Begotten of the Father before all worlds, Light of Light, Very God of Very God, Begotten, not made; of one essence with the Father, by Whom all things were made… (Complete Text)
Council of Nicaea (325 AD)
“Very God of very God,” declared by the First Ecumenical Council of Nicaea—as it was championed by an Egyptian priest who later became a bishop of Alexandria named, Athanasius; these were the phrase affirming the Biblical truth on the fullness of Jesus Christ’s Deity. The Council was attended by 225 personalities (probably even up to 318). From these attendees, 2 firmly denied the Nicene Creed and one of them was Arius, the Bishop of Illyricum. Arius was of Lybian descent, and he taught that, “God created the Son (the first Creature) before all things”—a doctrine which is similar to the teachings of Jehovah’s Witnesses or of the Mormons. We can probably attribute his theology to the influence of a Greek writer named Lucian who authored several books that deals with ancient mythologies: “Dialogues of the Gods, Dialogues of the Dead, and The Sale of Lives”.
This ecumenical declaration which served as an initial victory in favor of the Homoean position was short lived. Fierce struggle that ensued following this event turned the tide to the Arians that forced Athanasius into exile many times under four successive emperors. Contra mundom was affixed to his name in honor of how he pressed on contending for the faith once entrusted to the saints (Jude 3) against the world. Nevertheless, in 379 AD another council, the Council of Constantinople convened and re-affirmed The Creed of Nicaea thus ending the dispute.[1]
It is important to note that
the theology of Arius was in line with the arguments of the Gnostics, that is, “[the]
Son as a second, or
inferior God, standing midway between the First Cause and creatures; as Himself
made out of nothing, yet as making all things else; as existing before the
worlds of the ages; and as arrayed in all divine perfections except the one
which was their stay and foundation. God alone was without beginning,
unoriginate; the Son was originated, and once had not existed. For all that has
origin must begin to be.” Arius also
denied the Orthodox (Homoean) position which declared that,
“the Son is of one
essence, nature, or substance with God;”
according to Arius, “He is not consubstantial (homoousios)
with the Father, and therefore not like Him, or equal in dignity, or co-eternal,
or within the real sphere of Deity.” And according to him the “Logos
which St. John exalts is an attribute, Reason, belonging to the Divine nature,
not a person distinct from another, and therefore is a Son merely in figure of
speech.”[2]
This teaching much like that of the teaching of The Iglesia
Ni Cristo (1914). Or Ang Dating Daan.
The Christology Schools Which Debated the 4th Century
The following are some of the Greek root words that were commonly used in the dispute:
Arian Controversy Time Line
|
313 |
Constantine changed the status of Christians from a persecuted to an officially favored faith |
|
318-319 |
Spark of Arian Controversy |
|
321 |
Arius was excommunicated and fled to Asia Minor where he spread his doctrine |
|
328 |
Athanasius became bishop of Alexandria |
|
325-337 |
Arian leaders were exiled after the Council of Nicaea., Emperor Constatine died |
|
337-350 |
The Empire divides. Constans (Western Emperor) and Constantius (Eastern Emperor) was symphatetic to orthodox and Arians, respectively |
|
350 |
Constantius became sole ruler, “crushed” the orthodox, adopted the extreme Arian heresy (anomoios, unlike) |
|
361 |
Constantius died, the orthodox consolidated in the West, in the East despite the persecution of emperor Valens. Basil of Ceasarea and Gregory of Nazianzus led the orthodox to regain the East |
|
373 |
Athanasius died steadfast in his orthodox faith after a life long battle and five fold exile in the hands of four emperors. |
|
381 |
Arianism collapsed as both Emperros Theodosius I and Gratian embraced orthodoxy. Council of Constantinople re-affirmed Nicene Creed. |
Forms of Heresies Since the Nicene and Chalcedonian Age
Today, the Iglesia Ni Cristo (1914), the Jehovah’s Witnesses, the Mormons and the Ang Dating Daan, to name just a few, are virtually Arians in another form as they too reduce Christ to either mere human being or attribute to him a divine nature which is only identical with that of the Father—making Him a demigod. We will be answering their objections against the Deity of our Messiah. And we will be using the basic principles of interpreting the passages in the Scriptures. Our interpretation will be based: (1) In the context of the passage involved; (2) in the light of the whole Bible (3) upon bridging the historical, cultural and language gap (if any) between the modern readers and the inspired writers, (4) upon the Holy Spirit who gives us the understanding.
Unless otherwise stated, all Scriptures quoted are taken from the Holy Bible, King James Version (1611).
Our previous scrutiny of the sayings of Jesus we learned that there are numerous Biblical passages that debunk the arguments of the Iglesia Ni Cristo (1914) against the Messiah’s Deity. Also in our study on the many witnesses of prophets and apostles coming from both Old and New Testament Scriptures, we have learned that the Bible ascribes the FULL Divinity (i.e., homoousios “of one substance” of the Father, Colossians 1:19; 2:9) to Jesus—this is something that the Jehovah’s Witnesses, and the Mormons, and Ang Dating Daan will firmly deny resorting the common verses they love to use to prove their point. And we shall go through each of them:
Most of our answers to the
Arian objections are obtained from this passage:
5 Let
this mind be in you, which was also in Christ Jesus: 6 Who, being in the form
of God [en morphe Theou hyparchon], thought it not robbery to be
equal with God: 7 But made himself of no reputation, and took upon
him the form of a servant, and was made in the likeness of men: 8 And being
found in fashion as a man, he humbled himself, and became obedient unto
death, even the death of the cross. (Philippians
2:5-7)
“Being in the form of God” (en morphe Theou hyparchon ). Although we may say that this phrase alone do not exactly settle the homoousios or homoiousios issues it does, however, silence the anomoios question with its meaning—being with the “external self-manifesting characteristics of God, the form shining forth from His glorious essence”[6]. In this document when we say the phrase form of God we mean the external self-manifesting characteristics of God as Philippians 2:6 undeniably refers to.
Form of God = Divine privileges; self-manifesting characteristics of God; manifestation of Deity
“Thought it not robbery to be equal with God” Speaks of Jesus’ awareness of His Deity, which is also like saying, “Jesus is in the form of God so as to be equal with God.”
“But made himself of no reputation” Literally in Greek, kenosis, means that He emptied Himself of that form of God." Jesus voluntarily emptied Himself of His Divine privileges.
Kenosis = emptied Himself of Divine privileges thus veiling His essence or His being God
“Took upon him the form of a servant, and was made in the likeness of men.” Without ceasing to be God (in essence), he took upon himself the form of a servant and this was done by emptying himself of the form of God and was then made in the likeness of men—under the Law, utterly dependent to the Father. As Athanasius put it, He became “inferior to the Father as touching His manhood…” but that is “not by conversion of the Godhead into flesh, but by taking of that manhood into God…” Jesus was “in the likeness of men” because was not just a man. He remain in essence God (only the manifestations of Deity was stripped off) with real humanity.
“He humbled himself, and became obedient unto death, even the death of the cross” Being utterly dependent with God and under the Law, He fulfilled all of its requirements even unto death. There must be no contention against the reality of his death and suffering. Being made in the likeness of men, He was subjected to all human experience including the pains that we feel.
In this act of humility, the humanity and Divinity of Christ are forever in-separately joined together.
Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I. (John 14:28)
The Christ honestly portrayed His position prior to His death, resurrection and exaltation. At this point in time, as we have learned in Philippians 2:5-7, we know that He was emptied of the external divine qualities or form of God. By voluntarily placing Himself in a lowly position, totally dependent to the Father, He rendered Himself to an unequal situation with the Father as far as the external-divine qualities are concerned. This is not to be seen as denial of His Deity, rather a demonstration of His humility. For even men who acknowledge lowly position than others, they do not necessarily think of themselves sub-human.
But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. (1 Corinthians 11:3)
We must not be surprised when we read passages like these (John 14:28; 20:17; 1Corinthians 3:23; 15:27, 28), for they do not deny the Divinity of Christ, but rather they refer to Christ’s subordination in office. “The head of the woman is man” so it says, referring to the subordinated office of a wife to the husband. We do not take this to mean that the woman is less human than the man. So too, must we interpret the last phrase which says the “head of Christ is God,” that is to say, Christ is subordinate and distinct to the Father but Himself is God (as the head is the same in essence or substance as the body).
And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him. (John 8:29)
Being sent is part of the subordinate and mediatorial office of the Son. Being sent by the Father or doing what pleases the Him does not necessarily mean that Jesus is less than the Father in essence. When the brethren sent Barnabas to Antioch in Acts 11:22-23 to exhort the believers there, does it mean Barnabas was less human than the brethren in Jerusalem? Certainly not.
And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. (1 Corinthians 15:28)
“Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all;” says, Colossians 3:11. Does it mean to say that the Father is subject to Christ as Christ is all in all? No. Again it is not contradictory to say that Christ is subordinate to the Father but co-equally sharing His glory.
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten [monogenes huios] of the Father,) full of grace and truth…. No man hath seen God at any time; the only begotten Son [monogenes huios], which is in the bosom of the Father, he hath declared him. (John 1:14,18)
Verse 14, is an authoritative passage that counters Docetism for it speaks of the Logos being made flesh (1 Timothy 3:16). However, there is a controversial term used here, the word “begotten”. Some modern Bible translations[7] inaccurately rendered this probably due to embarrassment (?). See the rendering of Justin Martyr in Dialogue with Trypho. What is the meaning of term “begotten”? If we look it up in the dictionary, it means:
“To procreate, as a father or sire; to generate; -- commonly said of the father”[8]
It's not surprising then that we hear the Muslims fanatically rejects the idea that God begets[9]. We must however understand that the relationship of Jesus to the Father is beyond the meaning of just one word--begotten (which is also used to describe the relationship of Abraham and Isaac in Hebrews 11:17, “only begotten”) but in the context of the entire passage.
The
Greek phrase monogenes
huios,
“Only
Begotten Son,” speaks of Jesus’ unique relationship with the Father
and it means more than being the “only son” for the Bible speaks of other
“sons” of God[10].
Monogenes is a compound Greek word that have the following roots:
Mono
= only; unique;
Genes
= genesis; generated;
Thus the English word “begotten” alone does not accurately render the Greek monogenes. The correct rendering would be “only begotten.”
When applied to the Deity of Christ, the phrase does not mean that He had a beginning (or He was procreated), as some would interpret “the Beginning was the Word,” rather it means that He was already with God in the “beginning”—this beginning is outside the boundaries of time, for the Bible speaks of God as both “the Beginning and the End.”[11]
Again, when applied to the Deity of Christ the phrase does not mean God created Him (or “pro-created Him” as objected to by the Muslims), the Greek word genes, which means “generated,” speaks of Christ proceeding forth from the bosom (or “side” as rendered by the NIV) of God the Father (John 1:18); that is why it is said that Jesus was sent of the Father. Theologians refer to it as “eternal generation”[12]
When applied to the Humanity of Christ. This means, by the act of will of the Father, He has created the humanity of the Son (who was already with Him as Logos) into the womb of a virgin (Mary) but without the aid of sexual intercourse for God is Spirit (John 4:24) and God is able to create the earth and everything in it (out of nothing) by the power of His word (Genesis 1; Colossians 1:16).
Therefore,
it's the phrase “Only Begotten Son” that accurately describes the
relationship of the Father to Jesus and not just “begotten” or “only son.”
It is in the context of “proceeding forth from the Father”—the best
interpretation with respect to His Deity—not “procreate”. John boldly but
exclusively used this term many times (John 1:18;
3:16; 3:18; 1 John 4:9) to describe the unique relationship of Jesus to His
Father. And as for the Humanity of Christ, it is begotten in the sense that
God miraculously implanted the seed to the womb of a virgin (Mary) as it is
said in Genesis 3:15: ”And I will put enmity between thee and the woman,
and between thy seed and her seed; it shall bruise thy head, and thou shalt
bruise his heel.” In the strictest meaning of the term, “begotten”
refers only to Christ’s humanity.
For
there is one God, and one mediator between God and men, the man Christ Jesus; (1
Timothy 2:5)
This passage does not support the argument that Christ is not God rather we learn that: (1) there is only One God (which is perfectly agreeable with the Biblical doctrine of the Trinity); (2) Jesus is a perfect man (John 1:14); (3) that his perfection (sinless-ness, Hebrews 4:15) made him worthy a sacrifice, the Redeemer of mankind (Hebrews 9:28; 1 Peter 1:19) and its Advocate (1 John 2:1). Without having assumed humanity, there would be no worthy sacrifice available for us all (Hebrews 9:8-10, 13-18, 22, 26b-28).
Who
is the image of the invisible God, the firstborn of every creature [prototokos
pases ktiseos] (Colossians 1:15, See also Psalm 89:27;
Romans 8:29; Colossians 1:18)
Does it say, "first created" (protoktizo)? I doubt. The Holy Spirit specifically chose the Greek word prototokos (which is rendered here as “firstborn”) to be in this passage than the former (protoktizo) to convey the pre-imminence (“…that in all things he might have the preeminence”, Colossians 1:18) of Christ rather than the time of birth.
The word firstborn has a special meaning to the Hebrews (or the Jews) and Christians alike:
Use of the word "firstborn" is not, therefore, limited to mean “born first”. It also means position of imminence or supreme rank or privilege. David was made the firstborn (Psalm 89:20,27) though he was not the eldest of Jesse’s sons.
Jesus Christ being the firstborn of every creature signifies his dominion over all things created—visible and invisible:
Jesus Christ being the firstborn of every creature “signifies that He is the first begetter or producer of all things:[13]
For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: (Colossians 1:16)
29
My Father, which gave them me, is greater than all; and no man is able to pluck
them out of my Father's hand. 30 I and my Father are one. (John 10:29,30)
The objection goes, “since the Father is greater than all (“all” including Christ who is lesser than the Father), therefore the ‘one’ in verse 30 signifies agreement only.”
First of all we must realize that the Father is “greater” than Christ in the following respect:
Who would best interpret the word “one” in the statement “I and MY Father are ONE” than the Jews to whom it was addressed?
Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me? The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. Jesus answered them, Is it not written in your law, I said, Ye are gods? If he called them gods, unto whom the word of God came, and the scripture cannot be broken; Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God? If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him. ¶Therefore they sought again to take him: but he escaped out of their hand. (John 10:32-39)
“I and my Father are one” signifies more than “agreement” for it solicited a violent reaction from the Jews who are strictly monotheist. In context, the statement denotes claim of equality from Christ for two reasons:
Such statement was tantamount to death by stoning for it was uttered in a monotheistic culture. (Leviticus 24:11-16). This verse has a very special significance to the Trinitarians. For it faces-up against the two heretical views:
Let us anticipate another objection as Jesus quoted Psalms 82:6: ”¶I have said, Ye are gods; and all of you are children of the most High.” Does it signify that He was only appealing to the context of Psalms 82:6 for saying the “condemnable” statement? Was Christ saying here, “I can say I am a god by virtue of Psalms 82:6 because I speak the truth and represent the justice of God as the human judges of old”? It may be so, but the succeeding statement (v.38) gives more credence to the claim of equality that we previously affirmed: “the Father is in Me and I in Him.”
But
of that day and that hour knoweth no man, no, not the angels which are in
heaven, neither the Son, but the Father. (Mark 13:32)
By emptying Himself of the form of God and being made in the likeness of man, He became subject to the Torah and law of nature. He thus relied entirely on the Anointing (Holy Spirit) of the Father (Psalms 47:5) for all of His miraculous work. At this point in time the said Day and Hour were temporarily veiled to Jesus (who is in the form of a servant made in the likeness of man). However, other Christian thinkers have taken this verse to mean that: Jesus knows the Day and the Hour but, “it was not among the things which He had received to communicate”[6] to the disciples.
Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. (John 5:19)
As previously stated, Jesus in the form of a servant, made in the likeness of man, had limited knowledge and power during His earthly ministry. But we must put in mind that this limitation is ‘limited’ only during his mission as Redeemer. However, this passage does not at all prove in context that He admitted He had limited power as we can read in the succeeding verses:
What the Son sees of the Father the Son does but the Father shows him ALL THINGS therefore the Son DOES ALL THINGS AS WELL (v.20).
The Son quickens WHOM HE WILL (v.21).
ALL JUDGMENT is committed onto the Son (v.22, 27).
ALL men should HONOR THE SON even AS THEY HONOR the Father (v.23).
He who hears HIS [Jesus’] WORDS and believes on the Father has eternal life (v.24).
And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. (Mark 10:18; Luke 18:19)
The objection goes, “You see, Jesus is not God because only God is good and you will find that this is true in His own saying…” However, Mark 10:18 (or that in Luke 18:19) is a probing question and not a denial of Deity.
So let’s pause for a moment to consider the objection: If Jesus is really saying that He is not God on the basis of “goodness,” we must ask ourselves these questions:
Therefore Mark 10:18 is actually a test—a challenge to the flattery or pretension of a rich young ruler (Mark 10:16; Luke 18:23) because the fact of the matter is: Jesus is good and He is God in the flesh.
Although there were occasions when Jesus calls a man good (Matthew 5:45; 12:35; Luke 6:45), Jesus’ “goodness” is equivalent to that of God:
Jesus is the GOOD SHEPHERD (John 10:11; 10:14)
Jesus is the ONE SHEPHERD of Jews and Gentiles alike (John 10:16)
Jesus is the GREAT SHEPHERD (Hebrews 13:20)
Jesus is the SHEPHERD and BISHOP of our souls (1 Peter 2:24)
Jesus is the CHIEF SHEPHERD (1 Peter 5:4)
God is THE SHEPHERD, the stone of Israel (Genesis 49:24; Psalms 80:1)
LORD (translated from YaHWeH) is David’s SHEPHERD (Psalms 23:1)
There were also, several occasions when the Bible call men (prophets, priests, Levites, civil authorities, etc.) as shepherd over Israel. None of them was ever called THE GOOD, THE GREAT, and THE CHIEF shepherd.
“No One Except God is Good“ (Mark 10:18). This question “tested” the pretension of the rich young ruler and is definitely not an admittance of anything.
We can never overemphasize the value of Christology for Christ himself taught:
“…ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.” (John 8:24b)
Lest we worship a false Christ and be found guilty of idolatry (Exodus 23:5; Deuteronomy 4:35; Isaiah 42:8; 44:6; Jeremiah 16:20), we must scrutinize our understanding of Jesus Christ’s true nature:
“Who, although He is God and man, yet He is not two, but one Christ. One, not by conversion of the Godhead into flesh, but by taking of that manhood into God. One altogether, not by confusion of substance, but by unity of person. For as the reasonable soul and flesh is one man, so God and man is one Christ…” (Complete Text)
The Athanasian Creed
In closing consider these:
There is only one True God, the LORD (Jeremiah 10:10) who is three in Person (1 John 5:7).
A god other than the True God is either an idol (1 Corinthians 8:4; 1 Thessalonians 1:9) or a devil (Deuteronomy 32:17) nothing else (Deuteronomy 4:35; Isaiah 44:6).
Some judges or authorities of old have been called gods for representing (justice, righteousness and law of) the True God (Psalms 82:6) they were not really gods per se.
The usage of the term “god” in the Bible refers only to what the world perceive of their gods (the world or the nations believe that their gods have power over them when in fact their power is over their sins, 2 Corinthians 4:4), they are not really gods per se. (1 Corinthians 8:5, 6; Galatians 4:8)
Yes and Amen!
And we
know that the Son of God is come, and hath given us an understanding, that we
may know him that is true, and we are in him that is true, even in his Son Jesus
Christ. This is the true God, and eternal life. (1 John 5:20)
I don’t think Jesus ever claimed that he is God.
I need more scriptural references to understand this.
How do we prove that the Trinity is taught in the Bible?
My God, My God, why have you forsaken Me?
If Jesus is God, then who did He pray to?
What really happened at Nicea?
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I
believe in one God, the Father Almighty, Maker of heaven and earth, and of all
things visible and invisible.
And
in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father
before all worlds; God of God, Light of Light, very God of very God; begotten,
not made, being of one substance with the Father, by whom all things were made.
Who,
for us men for our salvation, came down from heaven, and was incarnate by the
Holy Spirit of the virgin Mary, and was made man; and was crucified also for us
under Pontius Pilate; He suffered and was buried; and the third day He rose
again, according to the Scriptures; and ascended into heaven, and sits on the
right hand of the Father; and He shall come again, with glory, to judge the
quick and the dead; whose kingdom shall have no end.
And
I believe in the Holy Ghost, the Lord and Giver of Life; who proceeds from the
Father and the Son; who with the Father and the Son together is worshipped and
glorified; who spoke by the prophets.
And I believe one holy catholic and apostolic Church. I acknowledge one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen.
I believe in God the Father, Almighty, Maker of heaven and earth: And in Jesus Christ, his only begotten Son, our Lord: Who was conceived by the Holy Ghost, born of the Virgin Mary: Suffered under Pontius Pilate; was crucified, dead and buried: He descended into hell: The third day he rose again from the dead: He ascended into heaven, and sits at the right hand of God the Father Almighty: From thence he shall come to judge the quick and the dead: I believe in the Holy Ghost: I believe in the holy catholic church: the communion of saints: The forgiveness of sins: The resurrection of the body: And the life everlasting. Amen.
The
Athanasian Creed[16](447-484 AD)
Whosoever will be saved, before all things it is necessary that he hold the catholic faith; Which faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly.
And the catholic faith is this: That we worship one God in Trinity, and Trinity in Unity; Neither confounding the persons nor dividing the substance. For there is one person of the Father, another of the Son, and another of the Holy Spirit. But the Godhead of the Father, of the Son, and of the Holy Spirit is all one, the glory equal, the majesty coeternal. Such as the Father is, such is the Son, and such is the Holy Spirit. The Father uncreated, the Son uncreated, and the Holy Spirit uncreated. The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible. The Father eternal, the Son eternal, and the Holy Spirit eternal. And yet they are not three eternals but one eternal. As also there are not three uncreated nor three incomprehensible, but one uncreated and one incomprehensible. So likewise the Father is almighty, the Son almighty, and the Holy Spirit almighty. And yet they are not three almighties, but one almighty. So the Father is God, the Son is God, and the Holy Spirit is God; And yet they are not three Gods, but one God. So likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord; And yet they are not three Lords but one Lord. For like as we are compelled by the Christian verity to acknowledge every Person by himself to be God and Lord; So are we forbidden by the catholic religion to say; There are three Gods or three Lords. The Father is made of none, neither created nor begotten. The Son is of the Father alone; not made nor created, but begotten. The Holy Spirit is of the Father and of the Son; neither made, nor created, nor begotten, but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits. And in this Trinity none is afore or after another; none is greater or less than another. But the whole three persons are coeternal, and coequal. So that in all things, as aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped.
He therefore that will be saved must thus think of the Trinity.
Furthermore it is necessary to everlasting salvation that he also believe rightly the incarnation of our Lord Jesus Christ. For the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man. God of the substance of the Father, begotten before the worlds; and man of substance of His mother, born in the world. Perfect God and perfect man, of a reasonable soul and human flesh subsisting. Equal to the Father as touching His Godhead, and inferior to the Father as touching His manhood. Who, although He is God and man, yet He is not two, but one Christ. One, not by conversion of the Godhead into flesh, but by taking of that manhood into God. One altogether, not by confusion of substance, but by unity of person. For as the reasonable soul and flesh is one man, so God and man is one Christ; Who suffered for our salvation, descended into hell, rose again the third day from the dead; He ascended into heaven, He sits on the right hand of the Father, God, Almighty; From thence He shall come to judge the quick and the dead. At whose coming all men shall rise again with their bodies; and shall give account of their own works. And they that have done good shall go into life everlasting and they that have done evil into everlasting fire.
This is the catholic faith, which except a man believe faithfully he cannot be saved.
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