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== Introduction ==
== Introduction ==
The [[Chalcedonian Definition|Chalcedonian definition]] states the following concerning the [[hypostatic union]] of the two natures of Christ:<blockquote>one and the same Christ, Son, Lord, Only-begotten, to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably; the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord Jesus Christ.<ref>{{Cite book|last=Grudem|first=Wayne A.,|url=http://worldcat.org/oclc/1231011012|title=Systematic Theology: An Introduction to Biblical Doctrine|year=1994|isbn=978-1-78974-208-4|location=Grand Rapids, Michigan|pages=1435|oclc=1231011012}}</ref></blockquote>Some tensions found within the definition's logic would come up into controversy during the Protestant Reformation as Lutheran and Reformed theologians set forth opposing doctrines of the person of Christ.<ref>{{Cite book|last=Drake|first=K. J.,|url=http://worldcat.org/oclc/1201696045|title=The flesh of the word : the extra Calvinisticum from Zwingli to early Orthodoxy|year=2021|isbn=0-19-756795-9|location=Oxford|oclc=1201696045}}</ref> The controversy was mainly concerning the human nature of Christ. For example, how does this inconfused, unchangeable, indivisible, inseparable union relate to the omnipresence of Christ?
The [[Chalcedonian Definition|Chalcedonian definition]] states the following concerning the [[hypostatic union]] of the two natures of Christ:<blockquote>one and the same Christ, Son, Lord, Only-begotten, to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably; the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord Jesus Christ.<ref>{{Cite book|last=Grudem|first=Wayne A.,|url=http://worldcat.org/oclc/1231011012|title=Systematic Theology: An Introduction to Biblical Doctrine|year=1994|isbn=978-1-78974-208-4|location=Grand Rapids, Michigan|pages=1435|oclc=1231011012}}</ref></blockquote>Some tensions found within the definition's logic would come up into controversy during the [[Reformation|Protestant Reformation]] as [[Lutheranism|Lutheran]] and [[Calvinism|Reformed]] theologians set forth opposing doctrines of the person of Christ. The controversy was mainly concerning the human nature of Christ. For example, how does this inconfused, unchangeable, indivisible, inseparable union relate to the omnipresence of Christ? The Reformed understanding of the relationship between the two natures of Christ and his omnipresence is what is usually called the extra Calvinisticum. The extra Calvinisticum, teaches that the eternal Son maintains his existence ''etiam extra carnem'' (also beyond the flesh) during his earthly ministry and perpetually.<ref>{{Cite book|last=Drake|first=K. J.,|url=http://worldcat.org/oclc/1201696045|title=The flesh of the word : the extra Calvinisticum from Zwingli to early Orthodoxy|year=2021|isbn=0-19-756795-9|location=Oxford|oclc=1201696045}}</ref>


'''''Extra calvinisticum''''' ({{lang-la|The Calvinistic beyond/outside}}) is a theological ''[[terminus technicus]]'' given by [[Lutheran scholastic]] theologians around 1620<ref>{{citation|url=http://www.reformiert-online.net/lexikon/detail.php?id=18|title=Lexikon reformierter Grundbegriffe|trans-title=Lexicon Reformed Principle|publisher=Reformed Alliance in Germany|last=Kreck|first=W|language=German|accessdate=2012-12-06}}</ref><ref>{{citation|date=October 1963|title=Summaries of Doctoral Dissertations|journal=The Harvard Theological Review|publisher=[[Cambridge University Press]]|volume=56|issue=4|pages=321–334|issn=0017-8160|jstor=1508667|doi=10.1017/S0017816000018903}}</ref> to the teaching that Christ's divine nature cannot be enclosed or imprisoned within a human nature, but remains infinite despite being in union with a finite body. The doctrine is named for and associated with [[John Calvin]], but is commonly found in the [[church fathers]] and is prominent in [[Augustine]]'s Christology.<ref>{{cite book |last=Muller |first=Richard A |author-link=Richard Muller (theologian) |title=Christ and the Decree |edition=[[Amazon Kindle|Kindle]] |location=Kindle location 560&ndash;572 |year=2012 |origyear=1986}}</ref> This theological distinction is in contrast to [[scholastic Lutheran Christology]].<ref>{{citation|last=Carson|first=Ronald|date=September 1975|title=The Motifs of ''Kenosis'' and ''Imitatio'' in the Work of Dietrich Bonhoeffer, with an Excursus on the ''Communicatio Idiomatum''|journal=Journal of the American Academy of Religion|publisher=[[Oxford University Press]]|volume=43|issue=3|pages=542–553|issn=0002-7189|jstor=1461851|doi=10.1093/jaarel/xliii.3.542}}</ref> In the theology of [[Martin Luther]] [[Jesus Christ]] is [[omnipresent]], not only his divine nature but also his human nature, this is because the [[Christology|two natures]] cannot be separated from one another, but are shared by the same individual (''[[communicatio idiomatum]]'').<ref>{{citation|last=Peters|first=David|title=The "Extra Calvinisticum" and Calvin's Eucharistic Theology|url=http://www.wlsessays.net/bitstream/handle/123456789/3632/PetersCalvin.pdf?sequence=1&isAllowed=y|page=5|format=PDF|accessdate=2012-12-06}}</ref> The Reformed, on the other hand, argued that "the Word is fully united to but never totally contained within the human nature and, therefore, even in the incarnation is to be conceived of as beyond or outside of (extra) the human nature."<ref>{{citation|last=Muller|first=Richard|title=Dictionary of Latin and Greek theological terms: drawn principally from Protestant scholastic theology|contribution=''Extra Calvinisticum''|url=https://books.google.com/books?id=mBQZAQAAIAAJ|accessdate=2012-12-06|date=1 September 1985|publisher=Baker Book House|isbn=978-0-8010-6185-1|page=111}}</ref>
The term ''Extra Calvinisticum'' ({{lang-la|The Calvinistic beyond/outside}}) is a theological ''[[terminus technicus]]'' given by [[Lutheran scholastic]] theologians around 1620.<ref>{{citation|url=http://www.reformiert-online.net/lexikon/detail.php?id=18|title=Lexikon reformierter Grundbegriffe|trans-title=Lexicon Reformed Principle|publisher=Reformed Alliance in Germany|last=Kreck|first=W|language=German|accessdate=2012-12-06}}</ref><ref>{{citation|date=October 1963|title=Summaries of Doctoral Dissertations|journal=The Harvard Theological Review|publisher=[[Cambridge University Press]]|volume=56|issue=4|pages=321–334|issn=0017-8160|jstor=1508667|doi=10.1017/S0017816000018903}}</ref> The doctrine is named for and associated with [[John Calvin]], but is commonly found in the [[church fathers]] and is prominent in [[Augustine]]'s Christology.<ref>{{cite book |last=Muller |first=Richard A |author-link=Richard Muller (theologian) |title=Christ and the Decree |edition=[[Amazon Kindle|Kindle]] |location=Kindle location 560&ndash;572 |year=2012 |origyear=1986}}</ref> E. David Willis demonstrates the existence of this doctrine in the writings of Augustine of Hippo, Peter Lombard, John of Damascus, Gregory of Nazianzus, Thomas Aquinas, Duns Scotus, Gabriel Biel, and Jacques LeFevre d'Estaples.<ref>{{Cite book|last=Willis|first=E. David|url=http://worldcat.org/oclc/877593839|title=Calvin's catholic christology: The Function of the So-called Extra Calvinisticum in Calvin's Theology|date=1966|publisher=E.J. Brill|year=1966|location=Leiden|pages=26-60|oclc=877593839}}</ref> This theological distinction is in contrast to [[scholastic Lutheran Christology]].<ref>{{citation|last=Carson|first=Ronald|date=September 1975|title=The Motifs of ''Kenosis'' and ''Imitatio'' in the Work of Dietrich Bonhoeffer, with an Excursus on the ''Communicatio Idiomatum''|journal=Journal of the American Academy of Religion|publisher=[[Oxford University Press]]|volume=43|issue=3|pages=542–553|issn=0002-7189|jstor=1461851|doi=10.1093/jaarel/xliii.3.542}}</ref> In the theology of [[Martin Luther]] [[Jesus Christ]] is [[omnipresent]], not only his divine nature but also his human nature, this is because the [[Christology|two natures]] cannot be separated from one another, but are shared by the same individual (''[[communicatio idiomatum]]'').<ref>{{citation|last=Peters|first=David|title=The "Extra Calvinisticum" and Calvin's Eucharistic Theology|url=http://www.wlsessays.net/bitstream/handle/123456789/3632/PetersCalvin.pdf?sequence=1&isAllowed=y|page=5|format=PDF|accessdate=2012-12-06}}</ref> The Reformed, on the other hand, argued that "the Word is fully united to but never totally contained within the human nature and, therefore, even in the incarnation is to be conceived of as beyond or outside of (extra) the human nature."<ref>{{citation|last=Muller|first=Richard|title=Dictionary of Latin and Greek theological terms: drawn principally from Protestant scholastic theology|contribution=''Extra Calvinisticum''|url=https://books.google.com/books?id=mBQZAQAAIAAJ|accessdate=2012-12-06|date=1 September 1985|publisher=Baker Book House|isbn=978-0-8010-6185-1|page=111}}</ref>


For this reason, the Reformed argue that Christ cannot be present corporeally (bodily) in the Lord's supper, because he reigns bodily from heaven.
For this reason, the Reformed argue that Christ cannot be present corporeally (bodily) in the Lord's supper, because he reigns bodily from heaven.

Revision as of 04:04, 15 August 2021

Introduction

The Chalcedonian definition states the following concerning the hypostatic union of the two natures of Christ:

one and the same Christ, Son, Lord, Only-begotten, to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably; the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord Jesus Christ.[1]

Some tensions found within the definition's logic would come up into controversy during the Protestant Reformation as Lutheran and Reformed theologians set forth opposing doctrines of the person of Christ. The controversy was mainly concerning the human nature of Christ. For example, how does this inconfused, unchangeable, indivisible, inseparable union relate to the omnipresence of Christ? The Reformed understanding of the relationship between the two natures of Christ and his omnipresence is what is usually called the extra Calvinisticum. The extra Calvinisticum, teaches that the eternal Son maintains his existence etiam extra carnem (also beyond the flesh) during his earthly ministry and perpetually.[2]

The term Extra Calvinisticum (Template:Lang-la) is a theological terminus technicus given by Lutheran scholastic theologians around 1620.[3][4] The doctrine is named for and associated with John Calvin, but is commonly found in the church fathers and is prominent in Augustine's Christology.[5] E. David Willis demonstrates the existence of this doctrine in the writings of Augustine of Hippo, Peter Lombard, John of Damascus, Gregory of Nazianzus, Thomas Aquinas, Duns Scotus, Gabriel Biel, and Jacques LeFevre d'Estaples.[6] This theological distinction is in contrast to scholastic Lutheran Christology.[7] In the theology of Martin Luther Jesus Christ is omnipresent, not only his divine nature but also his human nature, this is because the two natures cannot be separated from one another, but are shared by the same individual (communicatio idiomatum).[8] The Reformed, on the other hand, argued that "the Word is fully united to but never totally contained within the human nature and, therefore, even in the incarnation is to be conceived of as beyond or outside of (extra) the human nature."[9]

For this reason, the Reformed argue that Christ cannot be present corporeally (bodily) in the Lord's supper, because he reigns bodily from heaven.

See also

References

  1. ^ Grudem, Wayne A., (1994). Systematic Theology: An Introduction to Biblical Doctrine. Grand Rapids, Michigan. p. 1435. ISBN 978-1-78974-208-4. OCLC 1231011012.{{cite book}}: CS1 maint: extra punctuation (link) CS1 maint: location missing publisher (link) CS1 maint: multiple names: authors list (link)
  2. ^ Drake, K. J., (2021). The flesh of the word : the extra Calvinisticum from Zwingli to early Orthodoxy. Oxford. ISBN 0-19-756795-9. OCLC 1201696045.{{cite book}}: CS1 maint: extra punctuation (link) CS1 maint: location missing publisher (link) CS1 maint: multiple names: authors list (link)
  3. ^ Kreck, W, Lexikon reformierter Grundbegriffe [Lexicon Reformed Principle] (in German), Reformed Alliance in Germany, retrieved 2012-12-06
  4. ^ "Summaries of Doctoral Dissertations", The Harvard Theological Review, 56 (4), Cambridge University Press: 321–334, October 1963, doi:10.1017/S0017816000018903, ISSN 0017-8160, JSTOR 1508667
  5. ^ Muller, Richard A (2012) [1986]. Christ and the Decree (Kindle ed.). Kindle location 560–572.{{cite book}}: CS1 maint: location (link) CS1 maint: location missing publisher (link)
  6. ^ Willis, E. David (1966). Calvin's catholic christology: The Function of the So-called Extra Calvinisticum in Calvin's Theology. Leiden: E.J. Brill. pp. 26–60. OCLC 877593839.{{cite book}}: CS1 maint: date and year (link)
  7. ^ Carson, Ronald (September 1975), "The Motifs of Kenosis and Imitatio in the Work of Dietrich Bonhoeffer, with an Excursus on the Communicatio Idiomatum", Journal of the American Academy of Religion, 43 (3), Oxford University Press: 542–553, doi:10.1093/jaarel/xliii.3.542, ISSN 0002-7189, JSTOR 1461851
  8. ^ Peters, David, The "Extra Calvinisticum" and Calvin's Eucharistic Theology (PDF), p. 5, retrieved 2012-12-06
  9. ^ Muller, Richard (1 September 1985), "Extra Calvinisticum", Dictionary of Latin and Greek theological terms: drawn principally from Protestant scholastic theology, Baker Book House, p. 111, ISBN 978-0-8010-6185-1, retrieved 2012-12-06
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