One says: “There is one physician.” Salvation is still understood as meaning healing.
This hiatros , this physician, heals f leshly and spiritually; He has genesis and has not genesis; He has come into f lesh, He has come into death, and has eternal life in death; and He is God who came into f lesh. He is from Mary and from God; able to suffer and then not able to suffer, because of His elevation to God.
Now these are still very mixed ideas, They all want to emphasize that here something paradoxical has happened. that a Divine Spiritual power has appeared under the conditions of humanity and existence.
From the point of view of God, Ignatius says: “For there is one God who made himself manifest through Jesus Christ, His Son, who is His logos, proceeding from His silence . II Clement: “Being the first Spirit, the head of the angels, He became f lesh. Being He who appears in human form, Christ is the Word proceeding out of the silence.” (aposiges ) . The Christ breaks the eternal silence of the Divine ground.
As such He is both God and complete man. The same historical reality is the one as well as the other, as one person. One can speak of a double message (a dipton kerygma), the message that this same being is God and man.
Now here we have the main religious interest of this whole period. The interest is, as Clement says, theologein ton Christon, i. e., speaking theologically of Christ as of God. “Brothers, so we must think about Jesus Christ as about God, for if we think small things about Him, we can hope to receive small things only. The absoluteness of salvation demands an absolute Divine Saviour. ” Now all of this is quite germinal for our development, but it had to evolve through centuries of struggle. Otherwise, they could not grow. But here we have the problem of the two possible categories: Has Christ come into f lesh, accepting it?; or has He come as the logos, being transformed into it? Both ideas already appear.
