Why is it necessary to believe in one nature?

[Tigran1245]

I want to share several quotes of the Armenian Holy Fathers, who answer the question, why it is necessary to believe in one nature of Jesus Christ and how to do it.

St. Gregory of Tatev from the "Book of questions":

"And if you want to talk about the division of natures, then do not talk about two natures, but about three, that is, about the nature of body, soul and matter. And not only that, but tell me about the four elements of the body, which have four natures: hot, cold, dry, wet. Therefore, it is necessary to state that Christ has seven natures, and each element has two qualities: generative and accidental. According to this you must say that the nature of Christ is one. And if you think that the nature of the body is different, the bones are different, the tendons, veins, skin, hair, bile are different, then, accordingly, you should learn about the multiplicity of the natures of Christ."

"Although they are unified in substance, their differences are not removed, for the existence of differences does not hinder unification, such as [unification] of spirit and body, and gold and fire. And know that the differences are of two [kinds]: consolidative and dividing. Species come into existence by consolidative differences, such as the rational and mortal, [which] complete the human nature. While dividing [differences] such as the rational and irrational distinguish a human and a horse. Now, when you say two natures in Christ, you speak of dividing differences, while we confess one [nature] through consolidative differences."

St. David the Invincible:

"Definition is a short word that reveals the nature of the subject."

"However, it is necessary to establish what to do first — define or divide. It is necessary to know that first it is necessary to give a definition, and then to make a division, and this is for the following reasons. The definition refers to the singular, and the division deals with the set, and as the singular precedes the set, so the definition, which is similar to the unit, precedes the division, which is similar to the set. And the fact that the definition is similar to a unit and the division of a set follows from the following. Just as a unit is one thing and one essence, so definition turns a multitude into one thing and reveals one essence. For example, the definition of a human being is a living being, rational, mortal, able to reason and receptive to science reveals one essence - a human being in general. And division, on the contrary, divides the one into multiple and innumerable, because it takes some essence and divides it into corporeal and incorporeal, and corporeal into vegetative and non-vegetative."

It is important to note that according to David the Invincible the nature (definition) of one thing is one. If there are a few natures, then there are also a few things (that's the first essence).

St. Hovanes of Odzun:

"Also, speaking of one nature, if you do not confess the truth, according to the teaching of the Fathers, you will be like dogs that blaspheme God. For the mind of the loving Christ has been enlightened regarding the fact that the unity of the Word and the Flesh is not unity by nature, because both cannot be considered either divine or human. The body did not come down from heaven, as Eutychius blasphemes, and the Word of God did not originate from Mary, as Photinius asserted, but the all-holy Word, coming down from the almighty Father, received a created body in the womb of the Virgin. Therefore, one nature is not according to the unity of nature, because although we speak of one nature of the incarnate Word, it is not in that insane and blasphemous sense that one obliterated the other or, like a liquid, one thing is dissolved in another, because of which there will be no one nature. But he didn't leave what was, he became what wasn't."

 

[The Liturgist]

I want to share several quotes of the Armenian Holy Fathers, who answer the question, why it is necessary to believe in one nature of Jesus Christ and how to do it.

St. Gregory of Tatev from the "Book of questions":

"And if you want to talk about the division of natures, then do not talk about two natures, but about three, that is, about the nature of body, soul and matter. And not only that, but tell me about the four elements of the body, which have four natures: hot, cold, dry, wet. Therefore, it is necessary to state that Christ has seven natures, and each element has two qualities: generative and accidental. According to this you must say that the nature of Christ is one. And if you think that the nature of the body is different, the bones are different, the tendons, veins, skin, hair, bile are different, then, accordingly, you should learn about the multiplicity of the natures of Christ."

"Although they are unified in substance, their differences are not removed, for the existence of differences does not hinder unification, such as [unification] of spirit and body, and gold and fire. And know that the differences are of two [kinds]: consolidative and dividing. Species come into existence by consolidative differences, such as the rational and mortal, [which] complete the human nature. While dividing [differences] such as the rational and irrational distinguish a human and a horse. Now, when you say two natures in Christ, you speak of dividing differences, while we confess one [nature] through consolidative differences."

St. David the Invincible:

"Definition is a short word that reveals the nature of the subject."

"However, it is necessary to establish what to do first — define or divide. It is necessary to know that first it is necessary to give a definition, and then to make a division, and this is for the following reasons. The definition refers to the singular, and the division deals with the set, and as the singular precedes the set, so the definition, which is similar to the unit, precedes the division, which is similar to the set. And the fact that the definition is similar to a unit and the division of a set follows from the following. Just as a unit is one thing and one essence, so definition turns a multitude into one thing and reveals one essence. For example, the definition of a human being is a living being, rational, mortal, able to reason and receptive to science reveals one essence - a human being in general. And division, on the contrary, divides the one into multiple and innumerable, because it takes some essence and divides it into corporeal and incorporeal, and corporeal into vegetative and non-vegetative."

It is important to note that according to David the Invincible the nature (definition) of one thing is one. If there are a few natures, then there are also a few things (that's the first essence).

St. Hovanes of Odzun:

"Also, speaking of one nature, if you do not confess the truth, according to the teaching of the Fathers, you will be like dogs that blaspheme God. For the mind of the loving Christ has been enlightened regarding the fact that the unity of the Word and the Flesh is not unity by nature, because both cannot be considered either divine or human. The body did not come down from heaven, as Eutychius blasphemes, and the Word of God did not originate from Mary, as Photinius asserted, but the all-holy Word, coming down from the almighty Father, received a created body in the womb of the Virgin. Therefore, one nature is not according to the unity of nature, because although we speak of one nature of the incarnate Word, it is not in that insane and blasphemous sense that one obliterated the other or, like a liquid, one thing is dissolved in another, because of which there will be no one nature. But he didn't leave what was, he became what wasn't."

Thank you for this. I think it is particularly important to note how St. Hovanes rejects the heresy of Eutyches, which the Oriental Orthodox have been falsely accused of since Chalcedon.