| But to be entirely human is to be corrupted by original sin, doomed to judgement and eternal separation from God. To be entirely divine is to be equal to God, untouched by sin and incorruptible. These two states cannot coexist within the doctrine itself. Jesus cannot be entirely human and entirely divine any more than matter can be antimatter. >He could die in the same way the bush could burn in front of Moses without becoming a burnt object. But that makes it not entirely a bush, or else not entirely a fire. Something other than "a burning bush" is going on there. It looks like that, but it cannot be that. If Jesus' soul wasn't corrupted by sin like any other mortal human then he wasn't entirely human. If Jesus was entirely human, he cannot also be divine, since God cannot coexist with sin. If Jesus can be both, then original sin is not an immutable transgression and the persistent state of evil and God's eternal judgement are simply arbitrary, and God can make exceptions whenever He likes. Which is the actual answer because there are instances in the Bible of humans who just ascend to Heaven because God liked them, despite that supposedly being existentially impossible. God simply sometimes bends the rules, He just won't do so for you or I. Assuming one wants to take all of this seriously and assume the Bible has univocality and try to interpret mythology with logic, which to me always seems like a bad idea. |
This is false, fortunately. "Human" and "sin" are not necessary to each other. Sin is not natural to man. The gift of original justice could not be passed on from Adam to his children because he threw it away. This lack of a gift is what is called "original sin" and its effects include all of the disordered expressions we find ourselves inclined to from birth. But this lack of a gift is not necessary to being human.
Which allows God to take on human nature without being in the state of sin ("like us in all things but sin"), but accepting the punishment for sin (death) to redeem us and offer a new gift of mercy that restores the original gift of justice for those who accept it. Since God is outside of time, He can even give the fruits of that gift "before" that gift is realized in time (Elijah, Mary).