"Mary is not the Christotokos in Nestorius' sense of the term ... but is rather the Theotokos, the mother of the one Son who is at once her Son and the Son of the Father. She is the mother of Christ the man, not of his human nature: to require, with Nestorius ... anthropotokos in addition to Theotokos, as its necessary corrective, or to prefer Christotokos, is inevitably to deny the unity of Christ. Theotokos is properly said of Mary only because of the historical unity of her Son; she is the mother of a human Son, a human Person, not a human nature—which does not at all imply a 'two Sons' doctrine, for it is as Son that Christ is 'one and the same,' the eternal Son of the eternal Father, and the historical son of Mary, in the unity of one Person who is not 'two sons' but one."
-- Donald Keefe, Covenantal Theology (1991), p. 295, n. 92.
2 comments:
ABS LOVES this because he has been irked that us Catholics have been taught , in the new catechism for instance, that Jesus is a Divine Person when ABS has always known that He is a Divine Son.
Thanks so much, brother, for continuing this series
ABS is way behind your learning curve- so far behind that he can not even see remnants of your footprints - but ABS fell in love with the dogmatics of Rev Joseph Pohle who speaks clearly and fortnightly about Jesus as a divine man.
Hell, man, even Jesus called Himself the Son of man.
Why is the modern Catholic Church so afraid of masculinity? In every age (think Arian Crisis) and currently, it is those lacking masculinity (Eunuchs who flogged for Arius) and sodomites now; both lacking masculinity, who are the ones not only susceptible to heresy and heterodoxy, but leaders of the same.
pax tecum
Highly relevant!
"C. S. Lewis asserts the feminine character of the Christian worshiper as consequent upon the transcendent masculinity of the God who is worshiped, a notion also echoed by H. U. von Balthasar, as in the last century by Matthias Scheeben. For Lewis, see _That Hideous Strength_ (New York: Macmillan, 1965) 316: 'What is above and beyond all things is so masculine that we are all feminine in relation to it.' ... This quite common and quite unreflective reservation of the reality of masculinity to the Creator, over against a relatively feminized creation, implies a reversion to a cosmological dualism radically incompatible both with Catholic sacramental realism and with the doctrine of the Good Creation which underlies that realism."
CT, p. 310, n. 172
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