It seems that the the idea that the metaphysical language of Chalcedon itself gives us a normative description of reality, or commits us to a specific metaphysic, is mistaken. While the creeds language is highly metaphysical, are all these terms, substance, person, nature, essence, about the person of Christ to be taken in the strictest metaphysical terms? Are we committed to a broadly classical metaphysic by Chalcedon?
Upon closer inspection, however, Chalcedon itself doesn’t appear to commit us to any such thing (the assertion that it does would probably only have any force if it was assumed that such a metaphysic was already the case) nor is it required to remain within the bounds of orthodoxy. It is absolutely possible, for example to construct a fully orthodox christology without metaphysics on the ‘basis of the narrated history of Jesus’ ( such as that of Bruce McCormack). But there’s a few significant things about Chalcedon that, to me, put a few nails in the overtly classical concept of Chalcedon (a lot of this comes from Sarah Coakley’s essay on Chalcedon ‘What Does Chalcedon Solve’ in ‘The Incarnation’) Continue reading