Part II. Unity in Duality, or the Hypostatic Union . . 85

Ch. i. The Dogma of the Hypostatic Union 87
§ I. The Hypostatic Union of the Two Natures in
Christ 89
Art. i. The Positive Dogmatic Teaching of Revela- tion, as Defined Against Nestorius ... 89 Art. 2. Speculative Development of the Dogma of
the Hypostatic Union 116
§ 2. The Inconfusion of the Two Natures in Christ . 147 Art. I. The Existence of One Divine Person in Two Perfect Natures, as Defined Against
Monophysitism 147
Art. 2. The Existence of Two Wills in Christ, as
Defined Against Monothelitism . . . .154
TABLE OF CONTENTS
PAGE
§ 3. The Inseparability of the Two Natures in Girist . 166 Ch. II. The Effects of the Hypostatic Union . . . .178 § I. The Attributes of Christ According to His Di- vinity 179
Art. I. The Perichoresis of the Two Natures in
Christ 179
Art. 2. The Communication of Idioms .... 184 Art. 3. The Divine Sonship of Christ, as Defined
Against Adoptionism 196
§ 2. The Attributes of Christ According to His Hu- manity 207
Art. I. The Ethical Perfection of Christ's Human
Will, or His Holiness 207
Art. 2. The Human Knowledge of Christ . . . 247
Art. 3. The Adorableness of Christ's Humanity . 278
Appendix 296
Index 299
PREFACE
In treating of God as the Author of Nature and the Supernatural/ we showed how the har- mony of angehc as well as human nature was seriously disturbed by sin.
For some reason not revealed to us the fallen angels were beyond redemption. St. Thomas thinks that, as they were pure spirits, once they had determined upon evil, their free will became unalterably fixed therein. Other divines hold that the fallen angels were unable to undo their choice because the decision they had made ter- minated the status viae.
The human race immediately after the Fall was reinstated in grace by virtue of the Protevangel- ium, i. e., God's solemn promise that the Second Person of the Trinity should redeem the sinful race and reconstitute it in the state of adoptive sonship. "Where sin abounded, grace did more abound." ^
Intimately bound up with the mystery of the Incarnation is that of the Redemption. Jesus Christ, the Redeemer, Son of God, and Himself
1 Pohle-Preuss, God the Author 2 " Ubi autem abundavit delictum,
•f Nature and the Supernatural, superabun davit gratia." Rom. V, St. Louis 1912. 30.
I
'2 PREFACE
true God,^ offered Himself up as a sacrifice (in His human nature), and gave adequate satis- faction for our sins by His agonizing death on the Cross. "For God indeed was in Christ, reconciHng the world to himself by Christ, not imputing to them their sins." *
In this dogmatic treatise on the Incarnation, we assume the existence of Jesus Christ as a historical fact, leaving it to Apologetics to re- fute such infidel objections as that the Gospel story is merely a legendary reflex of the Gil- gamesh epic,^ etc.
In regard to the mysteries of the Incarnation and Redemption, Divine Revelation proposes to our belief two distinct series of truths. Those which concern the Person of the Redeemer form the ground-work of the dogmatic treatise called Christology; those which refer specifically to the Redemption are dealt with in Soteriology, to which we shall devote a separate volume. The Blessed Virgin Mary, as Deipara, is causally re- lated both to the Incarnation and the Redemption, and must therefore be treated in connection with both. This gives us another separate treatise, called Mariology, which will form the sixth vol- ume of the present series.
8 Cfr. Pohle-Preuss, The Divine alttestamentlichen Patriarchen-,
Trinity, St. Louis, Mo., 1912, pp. Prof'hetcn- iind Bcfreicrsage und der
^n sqq. nculestameiitlichcn Jesus-Sage, p.
*2 Cor. V, 19. 1030. Strassburg 1906. Cfr. The
6 See P. Jensen, Das Gilgamesch- Catholic Fortnightly Review, Vol.
Epos, Vol. I: Die UrsprUnge der XVII (1910), Nos. 4 and 5.
INTRODUCTION