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Jesus is born from the Virgin Mary because he is the divine Son of God, the Saviour of the world. It is the formal teaching of the Orthodox Church that Jesus is not a “mere man” like all other men. He is indeed a real man, a whole and perfectly complete man with a human mind, soul and body. But he is the man which the Son and Word of God has become. Thus, the Church formally confesses that Mary should properly be called Theotokos, which means literally “the one who gives birth to God.” For the one born of Mary is, as the Orthodox Church sings at Christmas: “… he who from all eternity is God.”
Today the Virgin gives birth to the Transcendent One, and the earth offers a cave to the Unapproachable One! Angels, with shepherds, glorify Him! The wise men journey with the star! Since for our sake the eternal God was born as a little child! (Kontakion of the Nativity)
Jesus of Nazareth is God, or, more accurately, the divine Son of God in human flesh. He is a true man in every way. He was born. He grew up in obedience to his parents. He increased in wisdom and stature (Lk 2:51-52). He had a family life with “brethren” (Mk 2:31-34), who according to Orthodox doctrine were not children born of Marry who is confessed as “ever-virgin”, but were either cousins or children of Joseph.
As a man Jesus experienced all normal and natural human experiences such as growth and development, ignorance and learning, hunger, thirst, fatigue, sorrow, pain, and disappointment. He also knew human temptation, suffering, and death. He took these things upon himself “for us men and for our salvation.”
Since, therefore the children share in flesh and blood, he himself likewise partook of the same nature, that through death he might destroy him who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong bondage. For surely it was not with angels that he is concerned but with the descendants of Abraham. Therefore he had to be made like his brethren in every respect… to make expiation for the sins of the people. For because he himself has suffered and been tempted, he is able to help those who are tempted (Heb 2:9-18).
Christ has entered the world becoming like all men in all things except sin.
He committed no sin; no guile was found on his lips. When he was reviled, he did not revile in return; when he suffered, he did not threaten; but he trusted to him [God the Father] who judges justly (1 Pet 2:22; Heb 4:15).
Jesus was tempted, but he did not sin. He was perfect in every way, absolutely obedient to God the Father; speaking His words, doing His works, and accomplishing His will. As a man, Jesus fulfilled his role perfectly as the Perfect Man, the new and final Adam. He did all things that man fails to do, being in everything the most perfect human response to the divine initiative of God toward creation. In this sense, the Son of God as man “recapitulated” the life of Adam, i.e., the entire human race, bringing man and his world back to God the Father and allowing for a new beginning of life free from the power of sin, the devil, and death.
As the Saviour-Messiah, Christ fulfilled as well all of the prophecies and expectations of the Old Testament, fulfilling and crowning in final and absolute perfection all that was begun in Israel for human and cosmic salvation. Thus, Christ is the fulfillment of the promise to Abraham, the completion of the Law of Moses, the fulfillment of the prophets and Himself the Final Prophet, the King and the Teacher, the one Great High Priest of Salvation and the Perfect Sacrificial Victim, the New Passover and the Bestower of the Holy Spirit upon all creation.
It is in this role as Messiah-King of Israel and Saviour of the world that Christ insisted upon His identity with God the Father and called Himself the Way, the Truth, and the Life: the Resurrection and the Life, the Light of the World, the Bread of Life, the Door to the Sheepfold, the Good Shepherd, the Heavenly Son of Man, the Son of God, and God Himself, the I AM (Gospel of St. John).
In the Orthodox Church the central fact of the Christian faith, that the Son of God has appeared on earth as a real man, born of the Virgin Mary in order to die and rise again to give life to the world, has been expressed and defended in many different ways. The first preaching and the first defense of the faith consisted in maintaining that Jesus of Nazareth is in truth the Messiah of Israel, and that the Messiah Himself—the Christ—is indeed truly Lord and God in human form. The first Christians, beginning with the apostles, had to insist on the fact that not only is Jesus truly the Christ and the Son of God, but that He has truly lived and died and risen from the dead in the flesh, as a true human being.
By this you know the Spirit of God: every spirit which confesses that Jesus Christ has come in the flesh is of God, and every spirit which does not confess Jesus is not of God (1 Jn 4:2).
For many deceivers have gone into the world, men who will not acknowledge the coming of Jesus Christ in the flesh… (2 Jn 7).
In the early years of the Christian faith, the defenders of the faith—the apologists and martyrs—had as their central witness and task the defense of the doctrine that Jesus, being the Son of God in human flesh, has lived on earth, has died, has been raised by the Father, and has been glorified as the only King and Lord and God of the world.
In the third and fourth centuries attempts were made to teach that although Jesus is truly the incarnate Son and Word of God, that the Son and Word Himself is not fully and totally divine, but a creature—even the most exalted creature—but a creature made by God like everything else that was made. This was the teaching of the Arians. Against this teaching, the fathers, such as Athanasius of Alexandria, Basil the Great, his brother, Gregory of Nyssa, and Gregory the Theologian of Nazianzus defended the definition of faith of the first and second ecumenical councils which held that the Son and Word of God—incarnate in human form as Jesus of Nazareth, the Messiah—Christ of Israel—is not a creature, but is truly divine with the same divinity as God the Father and the Holy Spirit. This was the defense of the doctrine of the Holy Trinity which preserved for the Church of all ages the faith that Jesus is indeed the divine Son of God, of one essence with the Father and the Holy Spirit, one of the Holy Trinity.
At the same time, in the fourth century, it was also necessary for the Church to reject the teaching of a certain Appolinarius, who claimed that although Jesus was indeed the incarnate Son and Word of God, the incarnation consisted in the Word merely taking a human body and not the fullness of human nature. This was the doctrine that Jesus had no real human soul, no human mind, no human spirit, but that the divine Son of God, who exists eternally with the Father and the Spirit, merely dwelt in a human body, in human flesh, as in a temple. It is for this reason that every official doctrinal statement in the Orthodox Church, including all of the statements of the ecumenical councils, always insists that the Son of God became man of the Virgin Mary with a rational soul and body; in other words, that the Son of God really became human in the full meaning of the word and that Jesus Christ was and is a real human being, having and being everything that every human being has and is. This is nothing other than the teaching of the Gospels and the New Testament scriptures generally.
Since therefore the children share in flesh and blood, He Himself likewise partook of the same nature… (being) made like His brethren in every respect… (Heb 2:14-17)
In the fifth century a long and difficult controversy developed over the true understanding of the person and nature of Jesus Christ. The third ecumenical council in Ephesus in 431, following the teaching of St. Cyril of Alexandria, was most concerned to defend the fact that the One who was born of the Virgin Mary was no one other than the divine Son of God in human flesh. It was necessary to defend this fact most explicitly because some in the Church, following Nestorius, the bishop of Constantinople, were teaching that the Virgin Mary should not be called Theotokos—a term already used in the Church’s theology—because it was claimed that the Virgin gave birth to the man Jesus whom the Son of God had become in the incarnation, and not to the Son Himself. In this view it was held that there is a division between the Son of God born in eternity from God the Father and the Son of Man born from the Virgin in Bethlehem; and that although there is certainly a real “connection” between them, Mary merely gave birth to the man. As such, it was held, Mary could be called Theotokos only by some sort of symbolic and overly-pious stretching of the word, but that it is rather dogmatically accurate to call her Christotokos (the one who gave birth to the Messiah) or Anthropotokos (the one who gave birth to the Man that the Son of God has become in the incarnation).
St. Cyril of Alexandria and the fathers of the council in Ephesus rejected the Nestorian doctrine and claimed that the term Theotokos for the Virgin Mary is completely and totally accurate and must be retained if the Christian faith is to be properly confessed and the Christian life properly lived. The term must be defended because there can be no division of any sort between the eternal Son and Word of God, begotten of the Father before all ages, and Jesus Christ, the Son of Mary. Mary’s child is the eternal and divine Son of God. He—and no one else—was born of her as a child. He—and no one else—was incarnate in human flesh from her. He—and no one else—became man in the manger in Bethlehem. There can be no “connection” or “conjunction” between God’s Son and Mary’s Son because they are in fact one and the same person. God’s Son was born of Mary. God’s Son is divine; He is God. Therefore, Mary gave birth to God in the flesh, to God as a man. Therefore, Mary is truly Theotokos. The battle cry of St. Cyril and the Council in Ephesus was just this: The Son of God and the Son of Man—one Son!
This teaching about Jesus Christ, the incarnate Son of God, was further elaborated and explained by the definition of the fourth ecumenical council in Chalcedon in 451. This was necessary because there was a tendency to stress the divine nature of Christ to such an extent that His true human nature was underplayed to the point almost of being rejected. At the fourth council the well-known formulation was made which says that Jesus Christ, the incarnate Son and Word of God is one person (or hypostasis) having two full and complete natures: human and divine. Inspired particularly by the letter of Saint Leo, the Pope of Rome, the fourth council insisted that Jesus is exactly what God the Father is in relation to His divinity. This was a direct reference to the Nicene Creed which claims that the Son of God is “of one essence with the Father,” which simply means that what God the Father is, the Son is also: Light from Light, True God from True God. And the council insisted as well that in the incarnation the Son of God became exactly what all human beings are, confessing that Jesus Christ is also “of one essence” with all human beings in respect to His humanity. This doctrine was and is defended as teaching nothing other than the apostolic faith as recorded in the Gospels and the New Testament writings, for example, those of the Apostle Paul:
… though He was in the form of God, [Jesus] did not count equality with God a thing to be clung to, but emptied Himself, taking on the form of a servant, being found in the likeness of men. And being found in human form He humbled Himself and became obedient unto death, even death on a cross (Phil 2:6-8; See also Heb 1-2, Jn 1).
The critical words in the definition of faith of the Council of Chalcedon are the following:
“Following the holy fathers we teach with one voice that the Son of God and our Lord Jesus Christ is to be confessed as one and the same [Person], and He is perfect in Divinity and perfect in Humanity, true God and true Man, of a rational soul and [human] body consisting, of one essence with the Father as touching His Divinity and of one essence with us as touching His Humanity; made in all things like unto us, with the exception of sin only; begotten of His Father before all ages according to His Divinity: but in these last days, for us men and for our salvation, born [into the world] of the Virgin Mary, Theotokos, according to His Humanity. This one and the same Jesus Christ, the only-begotten Son [of God] must be confessed to be in two natures, without mixture and without change, without separation and without division [i.e., without fusing together Divinity and Humanity so that the proper characteristics of each are changed or lost; and also without separating them in such a way that there might be considered to be two Sons and not One Son only] and that without the distinction of natures being removed by such union, but rather that the peculiar property of each nature being preserved and being united in one Person and Hypostasis, not separated or divided into two persons, but one and the same Son and only begotten, God the Word, our Lord Jesus Christ, as the Prophets of old have spoken concerning Him [e.g., the Immanuel of Isa 7:14], and as Jesus Christ has taught us, and as the Creed of the fathers has delivered to us.
A number of Christians did not accept the Council of Chalcedon and broke communion with those who did accept it. They did so because they thought that the council had in fact resurrected the wrong doctrine of Nestorius by insisting on the “two natures” after the incarnation, however strongly and firmly the “union” of the two natures was insisted upon. These Christians were called the monophysites (from the term meaning “one nature” after the incarnation), and they continue until today in separation from the Chalcedonian Orthodox in the Coptic, Ethiopian and Armenian churches. Hopefully, one day, by God’s grace, this dispute will be resolved and those who adhere to Chalcedon the Eastern Orthodox Christians, as well as the traditional Roman Catholics and Protestants—will come to a unity of faith with those who reject Chalcedon in regard to its explication of the union of the divine and the human in the one person of Christ our Lord. Whatever the future may hold by God’s grace, however, it is still the firm teaching of the Orthodox Church that the Council of Chalcedon is in strict adherence with the anti-Nestorian doctrines of Saint Cyril and the third ecumenical council in Ephesus. The virtue of the fourth council, in the Orthodox view, is that it defines very clearly the fact that when the Son of God was born as a man from the Virgin Mary, Theotokos, He did not cease to be God or change in His Divinity, while becoming a complete and perfect man in His incarnate Humanity. For salvation itself requires the perfect union of Divinity and Humanity in the one Person of Jesus Christ; 21 union where God is God and Man is Man, and yet where the two become one in perfect unity: without fusion or change, and without division or separation.
In the sixth century, the Byzantine Emperor Justinian wanted to reaffirm the fact that the followers of the council of Chalcedon really believed that Jesus Christ is the incarnate Son and Word of God, one of the Holy Trinity. He wanted to do this primarily to convince those who did not accept the fourth council that its definition did not reintroduce the error of Nestorius. To do this, the Emperor called the council now known as the fifth ecumenical council in Constantinople in 553 which further served to clarify the Orthodox position in regard to the person and action of Christ. The following are some of the key texts of this council:
If anyone understands the expression “one Person only of our Lord Jesus Christ“ in this sense, that it is the union of many hypostases (or persons), and if he thus attempts to introduce into the mystery of Christ two hypostases or two persons, and after having introduced two persons speaks of one Person only in the sense of dignity, honor or worship . . . (and) shall calumniate the holy council of Chalcedon, pretending that it used this expression (one hypostasis and person) in this impious sense . . . let him be anathema.
If anyone shall not call in a true acceptation . . . the holy, glorious and ever-virgin Mary, the Theotokos . . . believing that she bare only a simple man and that God the Word was not incarnate of her . . . (and) shall calumniate the holy synod of Chalcedon as though it has asserted the Virgin to be Theotokos according to the impious sense . . . let him be anathema.
If anyone using the expression “in two natures” does not confess that our one Lord Jesus Christ has been revealed in the divinity and in the humanity, so as to designate by that expression a difference of the natures of which an ineffable union is made without confusion, in which neither the nature of the Word was changed into that of the flesh, nor that of the flesh into that of the Word, for each remained what it was by nature, the union being hypostatic (i.e., in the one Person); but shall take the expression to divide the parties . . . let him be anathema.
If anyone does not confess that our Lord Jesus Christ who was crucified in the flesh is true Gad and the Lord of Glory and one of the Holy Trinity, let him be anathema.
To further emphasize the point that the Chalcedonian Council was truly orthodox, the Emperor Justinian wrote a doctrinal hymn which is still sung in the Orthodox Church at every divine liturgy. It confesses the Lord Jesus Christ as perfect God and perfect man.
Only-begotten Son and Word of God,
‘Who for our salvation willed to be incarnate of
the holy Theotokos and ever-virgin Mary,
Who without change became man and was crucified,
Who is one of the Holy Trinity, glorified with
the Father and the Holy Spirit,
O Christ our God, trampling down death by
In the seventh century the question ofhow to understand, define and confess the person and action of Jesus Christ continued to cause divisions among the believers. Some now said that after the Son of God became man, He had just one activity and will—the theandric activity and will of the Word-made—flesh. These people, called monothelites, insisted that the One Person of Christ, in uniting the natures of God and Man in His One Person, fused together the human and divine will and activity in such a way that they no longer could be distinguished.
The sixth ecumenical council met in Constantinople in 680-681. Following the teachings of St. Maximus the Confessor who was imprisoned and tortured for his doctrines, it decreed that just as Christ is really fully divine and fully human, the perfect union of Divinity and Humanity in one Person, so also He must have both a real human activity and will and a real divine activity and will according to each of His natures and that these two wills and activities, like the natures themselves, should not be understood to be fused or mingled together into one so as to lose their proper natural characteristics and properties. This decision was based on the fact that since the Son of God remained fully divine in the incarnation, He must continue to have His proper divine activity and will; and that since He became fully human in the incarnation He must also have a complete and perfect human activity and will; and that the salvation of mankind requires that the distinction but not the division or separation of each of these respective activities and wills remain in the incarnate Saviour. The following is part of the definition of faith of the sixth council:
. . . in Him are two natural wills and two natural operations without division, without fusion, without change and without separation according to the teaching of the holy fathers. And these two natural wills are not contrary to one another (God forbid!) . . . but His human will follows, and not as resisting and reluctant, but rather as subject to His divine and omnipotent will . . . [ . . . ] For as His most holy and immaculate animated flesh was not destroyed because it was deified but continued in its own state and nature, so also His human will, although deified, was not suppressed, but was rather preserved . . . We glorify two natural operations . . . in the same Lord Jesus Christ our true God, that is to say a divine operation [or action] and a human operation [or action] . . . For we will not admit one natural operation in God and in the creature. [ . . . ] . . . believing our Lord Jesus Christ to be one of the Trinity, and after the incarnation our true God we say that His two natures shone forth in His one hypostasis [or person] in which He both performed the miracles and endured the sufferings . . . [ . . . ] Wherefore we confess two wills and two operations concurring most fitly in Him for the salvation of the human race.
In the eighth and ninth centuries the question of the person and nature of Christ continued in the controversy over the veneration of the holy icons in the Church. At this time many were found, including emperors and secular rulers, who claimed that the veneration of icons is wrong because it is the sin of idolatry. They claimed that as God is invisible and has commanded in the Old Testament law that men are not to make “graven images,” so it is wrong to depict and to honor images of Christ and the saints.
The defenders of the veneration of the holy icons, led by Saints John Dzimascene and Theodore Studion, claimed that the central point of the Christian faith is that “the Word became flesh and dwelt among us” and that “we have beheld His glory.” (John 1:14) Referring to the holy scriptures they insisted that belief in the incarnation of the Son of God calls for the veneration of icons since Jesus Christ is a real man with a real human soul and body, and as such can be depicted. They said that those who were against the holy icons reduced the incarnation to a “fantasy” and denied the true humanity of the Son of God in His coming to man. Thus they made reference to the words of Jesus Himself in His dialogue with Philip:
Philip said to Him, “Lord, show us the Father and we shall be satisfied.”
Jesus said to him, “Have I been with you so long. and yet you do not know me, Philip? He who has seen me has seen the Father; how can you say, ‘Show us the Father?”’ (John 14:8-9)
The defenders of the propriety of icon veneration also referred to the apostolic writings of Saint John and Saint Paul:
That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and touched with our hands concerning the Word of Life the Life was made manifest, and we saw it . . . (1 John 1:1-2)
. . . the god of this world has blinded the minds of the unbelievers to keep them from seeing the light of the gospel of the glory of Christ, who is the likeness [in Greek: eikonl of God. (2 Corinthians 4:4)
He is the image [in Greek: eik0n] of the invisible God, the first born of all creation; for in Him all things were created, in heaven and on earth . . . all things were created through Him and for Him . . . for in Him all the fullness of God was pleased to dwell . . . (Colossians 1:15-20)
In many and various ways God spoke of old to our fathers by the prophets, but in these last days He has spoken to us by a Son, whom He appointed the heir of all things, through whom also He created the world. He is the reflection of the glory of God and the express image of His person, upholding the universe by the word of His power . . . (Hebrews 1:1-3)
The seventh ecumenical council in Nicea in 787 officially declared that the Christian faith is to be proclaimed “in words and images.” And while making clear the teaching that holy icons may be made; that they are not to be worshipped – for only God Himself is worthy of worship – but are to be venerated and honored; the seventh council also made the following statement about Christ in reference to the veneration of icons:
. . . we keep unchanged all the ecclesiastical traditions handed down to us, whether in writing or verbally, one of which is the making of pictorial representations, agreeable to the history of the preaching of the Gospel, a tradition useful in many respects, but especially in this, that so the incarnation of the Word of God is shone forth in real and not merely in phantasy, for these have mutual indications and without doubt have also mutual significations.
In later times the doctrines of the real divinity and real humanity of Jesus Christ was witnessed and defended by such saints as Simeon the New Theologian (d. 1022) and Gregory Palamas, the Archbishop of Thessalonika (d. 1359) in their teachings about the real sanctification and deification of man through living communion with God through Jesus Christ in the Holy Spirit in the Church. In and through Christ, the Word incarnate, human persons can be filled with the Spirit of God and can be in genuine communion with God the Father, participating in the uncreated being, life and light of the Most Blessed Trinity. If Jesus Christ were not true God and true Man, this would be impossible. But it is not impossible. It is man’s experience of salvation and redemption in the life of the Church of Christ.