Book contents
- The Cambridge Edition of Early Christian Writings
- The Cambridge Edition of Early Christian Writings
- The Cambridge Edition of Early Christian Writings
- Copyright page
- Contents
- Notes on Contributors
- Acknowledgments
- Note on the Texts and Translations
- Abbreviations
- Series Introduction
- Introduction
- Part I The Beginnings of Christology
- Part II Developing Christological Traditions
- Part III Traditions of Pro-Nicene Christology
- 21 Tome to the Antiochenes 7
- 22 Athanasius of Alexandria, Christological Letters to Epictetus, Adelphius, and Maximus
- 23 Apollinarius of Laodicea, Recapitulation
- 24 Apollinarius of Laodicea, Selected Letters
- 25 Apollinarius of Laodicea, On the Faith and the Incarnation
- 26 Apollinarius of Laodicea, On the Body’s Union with the Divinity in Christ
- 27 Apollinarius of Laodicea, Fragments of Other Writings
- 28 Apollinarius of Laodicea, Fragmentary Writings against Diodore and Flavian
- 29 Basil of Caesarea, Letters 261 and 262
- 30 Basil of Caesarea, Homily on the Holy Birth of Christ
- 31 Diodore of Tarsus, Selected Fragments
- 32 Gregory of Nazianzus, Letter 101 to Cledonius
- 33 Gregory of Nazianzus, Poems 1.1.10–11
- 34 Gregory of Nyssa, Oration on the Savior’s Nativity
- 35 Theodore of Mopsuestia, On the Incarnation of the Lord against the Apollinarians and Eunomians (Fragments)
- 36 Augustine of Hippo, On Eighty-Three Different Questions. Number 80: Against the Apollinarians
- 37 Augustine of Hippo, Letter 137
- 38 The Leporius Dossier
- 39 Theodoret of Cyrrhus, Exposition of the Orthodox Faith
- Part IV Controversy over Nestorius
- Suggestions for Further Reading
- Scriptural Index
26 - Apollinarius of Laodicea, On the Body’s Union with the Divinity in Christ
from Part III - Traditions of Pro-Nicene Christology
Published online by Cambridge University Press: 05 February 2022
- The Cambridge Edition of Early Christian Writings
- The Cambridge Edition of Early Christian Writings
- The Cambridge Edition of Early Christian Writings
- Copyright page
- Contents
- Notes on Contributors
- Acknowledgments
- Note on the Texts and Translations
- Abbreviations
- Series Introduction
- Introduction
- Part I The Beginnings of Christology
- Part II Developing Christological Traditions
- Part III Traditions of Pro-Nicene Christology
- 21 Tome to the Antiochenes 7
- 22 Athanasius of Alexandria, Christological Letters to Epictetus, Adelphius, and Maximus
- 23 Apollinarius of Laodicea, Recapitulation
- 24 Apollinarius of Laodicea, Selected Letters
- 25 Apollinarius of Laodicea, On the Faith and the Incarnation
- 26 Apollinarius of Laodicea, On the Body’s Union with the Divinity in Christ
- 27 Apollinarius of Laodicea, Fragments of Other Writings
- 28 Apollinarius of Laodicea, Fragmentary Writings against Diodore and Flavian
- 29 Basil of Caesarea, Letters 261 and 262
- 30 Basil of Caesarea, Homily on the Holy Birth of Christ
- 31 Diodore of Tarsus, Selected Fragments
- 32 Gregory of Nazianzus, Letter 101 to Cledonius
- 33 Gregory of Nazianzus, Poems 1.1.10–11
- 34 Gregory of Nyssa, Oration on the Savior’s Nativity
- 35 Theodore of Mopsuestia, On the Incarnation of the Lord against the Apollinarians and Eunomians (Fragments)
- 36 Augustine of Hippo, On Eighty-Three Different Questions. Number 80: Against the Apollinarians
- 37 Augustine of Hippo, Letter 137
- 38 The Leporius Dossier
- 39 Theodoret of Cyrrhus, Exposition of the Orthodox Faith
- Part IV Controversy over Nestorius
- Suggestions for Further Reading
- Scriptural Index
Summary
The date of this text written by Apollinarius of Laodicea (ca. 315–392) is difficult to determine with specificity.1 It should simply be placed in the late 360s or 370s. Here Apollinarius lays out his understanding of the communicatio idiomatum, a Latin phrase that refers to the transference of traits in the incarnate Christ. As Apollinarius presents it here, the communicatio idiomatum permits a theologian to both observe and speak of the divinity sharing in the body’s characteristics and the body sharing in the divinity’s characteristics with respect to the incarnate Christ. Apollinarius notes that the conjunction of the two natures in Christ (see 4 below) results in a single, fundamental, undivided, and indivisible union between what is “same-in-substance” with God and what is “same-in-substance” with humanity. This “double consubstantiality,” as it is called – that is, Christ is homoousios with God and homoousios with humanity – is the Christological mechanism, so to speak, that allows for each nature to share in the qualities of the other without the philosophical or theological implications of sharing.
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- The Cambridge Edition of Early Christian Writings , pp. 327 - 332Publisher: Cambridge University PressPrint publication year: 2022