Christology: The Person and Work of Christ
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The Chalcedonian Definition
The Chalcedonian Definition
Historic Creeds and Confessions The Symbol of Chalcedon
We, then, following the holy Fathers, all with one consent, teach men to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood; truly God and truly man, of a reasonable [rational] soul and body; consubstantial [coessential] with us according to the manhood; in all things like unto us, without sin; begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of the Virgin Mary, the mother of God, according to the Manhood; 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, as the prophets from the beginning [have declared] concerning him, and the Lord Jesus Christ himself has taught us, and the Creed of the holy Fathers has handed down to us.
I. the same perfect in Godhead and also perfect in manhood; truly God and truly man
He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.
Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high,
And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.
No one has ever seen God; the only God, who is at the Father’s side, he has made him known.
Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures, concerning his Son, who was descended from David according to the flesh and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord,
Simeon Peter, a servant and apostle of Jesus Christ,
To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ:
May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord.
His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence,
Nestle-Aland Greek New Testament, 28th Edition (Chapter 1)
τοῦ ⸀θεοῦ ἡμῶν καὶ σωτῆρος Ἰησοῦ Χριστοῦ
“Our God and Savior Jesus Christ”
Apollonius’ Canon: Apollonius' canon is named after Apollonius Dyscolus, a grammarian of the second century A.D. It is the rule that when one noun governs another noun (i.e., they occur "in regimen" ~ a noun qualified by a genitive noun) both either have or lack the article. It is termed a corollary because it is related to Apollonius' canon.
It is usually handled in the grammars under a discussion of the genitive since the construction includes a head noun and a genitive noun. This rule holds true more than eighty percent of the time. There are two basic modifications that will explain most exceptions:
(1) the head noun may be anarthrous (without an article) while the genitive qualifier is articular, especially if the head noun is the object of a preposition, a predicate nominative, or vocative;(2) either may be anarthrous if it is a proper name (including κύριος) even though the other may be articular.ὁ υἱὸς τοῦ ἀνθρώπου = the son of man (Mt 9:6).ἡ βασιλεία τοῦ θεοῦ = the kingdom of God (Mk 4:26).τὸν λόγον τοῦ θεοῦ = the word of God (Acts 13:5).
When the genitive noun is a proper noun, the article may be absent when the proper noun precedes or follows the articular noun and also when it is bracketed between the article and the noun. Usually when a noun is modified by another noun in the genitive case, both nouns will have the article prefixed to them or neither will have the article. When both nouns are anarthrous, usually they are both mutually definite or both indefinite or both qualitative.
II. of a reasonable [rational] soul and body; consubstantial [coessential] with us according to the manhood; in all things like unto us, without sin;
III. begotten before all ages of the Father according to the Godhead,
IV. and in these latter days, for us and for our salvation, born of the Virgin Mary, the mother of God, according to the Manhood
V. 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
VI. as the prophets from the beginning [have declared] concerning him, and the Lord Jesus Christ himself has taught us, and the Creed of the holy Fathers has handed down to us.