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44 The use of person-perichoresis by theologians sympathetic to social theories of the Trinity (roughly, theories that emphasize the threeness rather than the oneness of the Trinity, often construed in terms of three divine individuals held together by a single divine essence, in which they participate perichoretically) does not mean that socialTrinity theorists have a monopoly on this version of perichoresis. It could be that a theologian defending an Augustinian account of the Trinity, whereby the persons of the Trinity are differentiated by relational properties alone, has as much reason to endorse a version 44 Karen Kilby, ‘Perichoresis and projection: problems with social doctrines of the Trinity’, New Blackfriars 81 (2000), p.
Second, strictly speaking, Apollinarius affirmed that ‘there was a sensitive soul in Christ; nonetheless, it was without mind and intellect, so that the Word of God was in that soul in place of intellect and mind’. 31–32. See Charles E. Raven, Apollinarianism: An Essay on the Christology of the Early Church (Cambridge: Cambridge University Press, 1923), and H. J. Schroeder, Disciplinary Decrees of the General Councils, p. 64. It is ironic that Apollinarius was a champion of Nicene Christianity, but shared with Arius the belief that the Word did not possess a human mind.
33 2 The human nature of Christ For the ‘Word made flesh’ [John 1:14] assumed another nature, not another person. For when we speak of ‘human being’, we signify only the nature that is common to all human beings. St Anselm of Canterbury In the previous chapter we discussed an issue that focused on the divinity and humanity of Christ as the first of three chapters laying out central aspects of a Chalcedonian Christology. Perichoresis in the Incarnation has to do with the way in which the hypostatic union of Christ’s two natures are united in such an intimate fashion that the divinity of Christ because of his omnipresence penetrates the humanity of Christ, but the converse is not the case.