Shedd's Christology

Here are a few of my comments from Shedd's Dogmatic Theology from this past weeks perusal.

Shedd’s theanthropic presentation of Jesus Christ is thorough and stimulating. The concepts that heightened interest in my reading are as follows.

Shedd argues that the Incarnation had to happen with the second person of the Trinity, the eternal Son, the Logos (615-616). He argues, “The Godhead did not become incarnate,” and he seemingly leans incautiously towards Sabellianism when he remarks that, “the essence in all three modes [of the Godhead] did not become incarnate.” Hypothetically, what would the ramifications be if the Father or the Spirit incarnationalized? I am still giving that concept more thought (see supplement 5.1.1 {641}). Is OT prophecy the only grounds that the hypostasis occurred singularly with the Logos (Jn 1:14) and not trinally with Godhead? Or is there other reasons?

His discussion concerning Christ being a divine person who took on a (not the) human nature is interesting (626-33). Shedd distinguishes between “nature” and “person.” He argues that a nature can exist without being “personalized.” The sperma of Heb 2:26, Rom 1:3, and Gen 3:15 which the Logos took on was a human nature “individualized,” and not a person. He thus avoids Nestoranian tendencies.

The question Shedd raises as to why Christ could not be peccable and impeccable (since he is both finite and infinite, passible and impassible, impotent and omnimpotent, ignorant and omniscient) is insightful (661). Due to the structure of his person, Shedd attempts to philosophically support Christ’s impeccability.

Lastly, his distinction between the “sinful” and “innocent” temptations (supported by Acts 8:21-22), and his dichotomy between “seduction” and “trial” (in James 1:14 coupled with Heb 4:15) are ingenious. See supplement 5.5.3 on pg. 671.