Abstract
This article argues that within the framework of historic Chalcedonian Christology, Jesus should be recognized not only as a fully divine Person, as the incarnation of the Logos, but also as a fully human person, and that this recognition of the full human personhood of Jesus does not constitute a new form of Nestorianism. It is further argued that the concept of the human hypostasis of Jesus nested within the divine hypostasis of the Logos provides a plausible explanation of how Jesus’s human lack of knowledge of the time of the second coming can be consistent with the omniscience of the divine Logos.
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