Who is Jesus Christus?

The Orthodox belief in the Incarnation is highlighted in the chorus of the night hymn at St. Roman a (Melodia): “Just born child, God forever … “The contents of this short passage are  three statements:
1. Jesus Christ is fully and perfected by God.
2. Jesus Christ is fully and perfected by man.
3. Jesus Christ is not two and persons, but one.
This is a summary of the doctrine of ecumenical councils.
Both the first two and seven were focused on the science of you.  Trinity I (p. 32), so the remaining five focused on Incarnation.

The Third Council (in Ephesus 431) states that Mary virgin Theotokos, the Mother of God, or Mother and God. This title contains a statement relating to the primary, not to the Virgin, but Christ: “God was born.”
Virgin and is not the mother of the human person in whom the divine resides persons and the Logos, but the only undivided persons who are God and man at the same time.

The Fourth Council (Chalcedon n r. 451) declares that Jesus is two natures, one divine and the other human. According to his divine nature, Christ is the same essence y (consubstantial, homousios) with God the Father; according to its human nature, it is the same essence as man According to its divine essence; therefore, it is fully and perfectly God: there is another in the person of the Trinity, a unique one born “and eternal Son eternal of the Father, born of the Father before all ages. According to his human nature, he is fully and perfectly human: born in Bethlehem as about a human child from the Virgin Mary, has a human body similar to ours and a human soul and intellect. Still, that we consider the incarnation of Christ in “two innately,” it does not matter to a person who cannot be divided and not two and persons coexisting in one body.

The Fifth Council (Constantinople l. 553) develops what was said of the third and judges, “that one of the Trinity suffered In the flesh. “Just as it is justified to say that God was born, it is possible to claim that God died. In any case, however, we specify that this is said of God created man. A transcendent God cannot be born or born to die; both underwent the incarnate Logo with God.

The Sixth Council (Constantinople l. 680-681) emphasizes what was said in the fourth and confirms that how they are about there are two natures in Christ, and there are also two wills in Christ. If Christ did not have the human will for us, he could not be a real person. However, these two wills do not contradict each other and do not oppose one and the other; human will always and in everything freely submit to God’s will.

The Seventh Council (Nice and 787) seals the fourth, declares that since Christ became man, he has been justified depicts their face on holy icons and because it is one for a person, not two, do not show these icons only of man separate from God, but only of the person eternal of the incarnate Word. Thus, there is a difference in professional formulations between Trinity’s limits and science and the Incarnation science. In the case of the Trinity, we claim that one and the only special essence and (naturalness) is in three persons and the consequence of this specific uniform. The essence of the three persons is one and will and energy. On the other hand, in Christ himself (other persons and God), they are there of nature, one divine, and the other human, but only one and a person, the eternal Word (Logos), which has become a man. And if the three divine persons of the Trinity have only one will and energy, has persons and the incarnate Christ, due to two and nature, two will and energy. Of course, the incarnate Christ has two natures and two wills; he does not know It has to break the unity of the person: everything that is described in the Gospels, Christ performed and suffered as a poison personal subject, the eternal Son of God, who was born as o man to in space and time.

When it comes to our salvation, there are two basic principles, subject to the Council’s definitions of Christ as God and man. First, only God can save us. Neither the prophet nor the teacher of righteousness can be a redeemer of the world. If Christ is to be our Savior, He must be fully and perfected by God. Second, if Christ is fully and perfected by man as about us, man can participate in what He has done. The salvation of salvation could be detrimental if I to Christ. They beheld both the Aryans, who saw in him demigods ha, dwelling in a misty space between humanity and divinity. The Christian doctrine of salvation requires us to have minimalism: we do not think half of Christ. It is not pro us fifty percent God and fifty percent man, but one hundred percent God and one m one hundred percent man. In the epigram of St., The Great Lion is “totus in suis, totus in nostrils,”  Wholly and with what is his own: Jesus Christ is for us a window to the kingdom of God, through which we see who it is God. “God and never saw anyone: once the only-begotten Son who he is in the arms of the Father, and he has told us about them “(John 1:18). Wholly and by what he owns us: Jesus Christ is the other Adam, showing us the true character of human personality. God himself is a perfect man. Where is God? Who am I? For both questions we Jesus Christ gives the answer