Brian LePort has an interesting post N.T. Wright on the Chalcedonian Definition. For those who don’t know, the Chalcedonian Definition was the climax of the early church’s quest to define the nature of Jesus as both God and man,
perfect in Godhead and also perfect in manhood; … in all things like unto us, without sin; … 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 …
This definition was and still is accepted by the church of Rome and the Eastern Orthodox churches, and most Protestants also consider it a touchstone of Trinitarian orthodoxy. But it was and still is rejected by some Oriental churches as well as by non-Trinitarians.
the Chalcedonian Definition looks suspiciously like an attempt to say the right thing but in two dimensions (divinity and humanity as reimagined within a partly de-Judaized world of thought) rather than in three dimensions. What the Gospel offer is the personal story of Jesus himself, understood in terms of his simultaneously (1) embodying Israel’s God, coming to rule the world as he had always promised, and (2) summing up Israel itself, as its Messiah, offering to Israel’s God the obedience to which Israel’s whole canonical tradition had pointed but which nobody, up to this point, had been able to provide. The flattening out of Christian debates about Jesus into the language of divinity and humanity represents, I believe, a serious de-Judaizing of the Gospels, ignoring the fact that the Gospels know nothing of divinity in the abstract and plenty about the God of Israel coming to establish his kingdom on earth as in heaven, that they know nothing of humanity in the abstract, but plenty about Israel as God’s true people, and Jesus as summing that people up in himself. The Council of Chalcedon might be seen as the de-Israelitization of the canonical picture of YHWH and Israel into the abstract categories of ‘divinity’ and ‘humanity.’ I continue to affirm Chalcedon in the same way that I will agree that a sphere is also a circle or a cube also a square, while noting that this truth is not the whole truth.
In other words, the true Jesus is a three-dimensional person in a Jewish real world context, living the life of a real man and doing the works of a real God. But the Byzantine theologians took him out of that context and flattened him into a two-dimensional abstraction derived from Greek philosophical concepts of divinity and humanity. They were not wrong, but they gave us only a small part of the picture.
Sadly most of the church today sees Jesus in the same way. He is worshipped as a static two-dimensional image, even when portrayed in three-dimensional statues, and honoured for the important things he did 2000 years ago. He is not understood as the living God. Nor is he taken as our fully human example, as I posted about him being nearly five years ago.
The world has recently rediscovered 3D cinema. In a few days from now the BBC will offer 3D television for the first time, for the Wimbledon finals. It is time for the church to rediscover the real 3D Jesus, and broadcast him to the world.