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But God has ordained that this is not how things actually are. In any case, it seems to me that, though there appears to be no metaphysical impossibility about the limited transfer of some properties from the divine to the human nature of Christ in the hypostatic union, such a transfer does not occur in human natures that are not glorified, and perhaps even then only in the case of Christ’s human nature once glorified. Thus, it seems plausible to suppose that a weak version of the communication of attributes may apply in the case of human natures, Christ’s included, prior to glorification.

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. 435. For a short account of person-perichoresis in Moltmann’s work, see his The Trinity and the Kingdom of God, trans. Margaret Kohl (London: SCM Press, 1981), pp. 174ff.

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. 38 t h e h u m a n nat u r e o f c h r i s t human nature is created by the work of the Holy Spirit. The limiting case of Antiochene Christology is the Nestorian claim that there are two persons in Christ, the divine person ‘indwelling’ the human.

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