Luke 2:25-35 Introduction THE STAGGERING PARADOX OF THE

HYMNS IN THE LUKAN BIRTH NARRATIVE

With The Nunc Dimittis, and the others hymns of the Lukan birth narratives, such as The Magnificat and The Benedictus, "we are confronted with the staggering paradox that He who is the Lord's Anointed (Otristos Kyriou) is in truth the Lord Himself (Chnstos Kynos). His place and mission in the history of revelation and redemption receive further clarification when His coming is viewed as accom-plishing the fulfilment of the covenant estab-lished with Abraham, 1:54f, 721) and as effecting the redemption and salvation of Israel, 0:68; 2:38; 1:69,77; 2:11,20; 1:47)."-Stonehouse

THE NATURE OF THE NUNC DlMITTIS

Simeon's hymn of praise is as beautiful as any of the psalms of the O. T. because of i~ "restrained ecstasy and intense clarity'"-Geldenhuys

. Exposition THE IDENTITY, FAITH AND

CHARACTER OF SIMEON The Obscurity of Simeon

Simeon is introduced simply as "a man in Jerusalem," 2:25. His significance is exhausted in his witness to and appraisal of Christ.

The Character of Simeon Simeon was a "righteous and

devout" man, "a man distinguished for godliness and life and by godly fear in .

a time of lawlessness and divine promise and found its apostasy."-Stonehouse expectation in God."-Stonehouse. The Faith of Simeon in the Messiah HIE DMNE REVELATION TO SIMEON

He was a man of true Old Testament piety and faith, who was one of the faithful jewish remnant in jesus' day, who like all O. T. believers, longed for the coming of the promised Messiah. Or in the words of Luke, Simeon was "looking for the consolation of Israel," which was nothing other than the messianic hope of which the prophets had spoken. Isaiah especially

characterized the Messianic Age as a time of comfort, consolation and hope for the people of God, Isaiah 40:1,2; 49:13; 51:3. God had promised His people through Isaiah that the Messiah would "comfort all who mourn, to grant those who mourn in Zion, giving them a garland insteadof ashes, the oil of gladness ins tead of mourning, the mantle of praise instead of a spirit offainting. So they will be called oaks of righteousness, the planting of the lnrd, that He may be glOrified, ' Isaiah 61:2-3. "Laden with iniquity, afflicted and oppressed, (by apostasy and judgment), the people of God is offered the happy prospect of a new day when the grace and power of the Lord of Hosts will have accomplished her salvation. Simeon as a true child of God enjoyed the God-centered faith which rested in the

The Nature of the Divine Revelation Simeon was more than a holy man,

he was a true prophet, for "the Holy Spirit was upon him," vs. 25, "it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Christ," vs. 26, "he came in the Spirit into the Temple," vs. 27, and he prophesied, vss. 29-35. Simeon was one whom

God had called to be God's mouth-

. . ... . piece, to speak on God's behalf to men. He was given a direct and special revelation of the divine purpose in the person and work of Jesus. The Content of

the Divine Revelation

The Holy Spirit of God had

su pematurally revealed to Simeon that he would not die before he saw with his own eyes "the Lord's Christ." Furthermore, after He revealed that information to him, the Spirit led him into the Temple the very day Mary and joseph presented the infant Jesus in the Temple.

THE LOCATION OF SIMEON: IN THE TEMPLE IN JERUSALEM

The Temple Motif in Luke's Gospel Maryandjoseph brought the infant

Jesus to the Temple, "to carry out for Him the custom of the Law," where Simeon "took Him in his arms, and blessed God." "Each side actsits proper part. The parents bring Him in accordance with the Divine Law, and Simeon welcomes Him in accordance withtheDivineimp1.\lse."-Plumer. And

4 ~ THE COUNSEL of Chalcedon ~ December, 1993

it all takes place in the Temple in Jerusalem, the sanctuary/palace of the covenant Lord in the capital of the Jewish Theocracy.

This is the third reference to the Temple in the Binh Narratives, 1 :9; 1:21-22; 2:27. Luke will refer to it again in 2:37 and 2:46. As we have seen this "temple motif' plays an important role in Luke's Gospel. The N.T. gospel begins in the Temple in Jerusalem as the center of O.T. life and religion. It is the focal point and center ofO.T. religious doctnne, practice, worship, service, and hope. It was the sign and symbol of God's presence with His peoplein Christ. It pointed to God as the reconciled God who lives with His covenant people and Who rules the world through them, without being limited to them or dependent upon them. The Temple in Luke's Gospel is THE WOMB OF THE NEW COVENANT, emphasizing the fact thatthe Old Testament and the New Testament revelation are one continuous movement in the plan of God. Christ is the fulfillment of the

. eternal plan of God and the redemptive hist01Y of the Old Testament. Luke uses the "temple motif' to impress us with the continuity of the drama of redemption between the O.T. and the N. T. Luke shows us that God used the Temple, with its worship, its priests, and all its symbolism and histolY to help us understand more fully the nature, purpose and effects of the incarnation of Jesus. Jesus and His Church are now the Temple of the Living God, Eph. 2.

The Blessing ofjesus by Simeon in the Temple

"The presence of this baby in Simeon's arms, seemingly qUite like countless other instances of tender

regard shown to infants in the history of the race, was thus viewed as an absolutely unique historical phenomenon. The Lord Himself is present in His Anointed One to accomplish the redemption of His people. "-Stonehouse.

THE GOSPEL OF THE NUNC DlMITIIS

The Point of the Nunc Dimittis

Salvation has come in the person of Jesus Christ, the Consolation of Israel. Luke is alluding to the prophecies of Isaiah, when he speaks of Jesus and his salvation as "the Consolation or Comfon of Israel."

THE PROPHECIES OF ISAIAH CONCERNING THE COMFORT OF ISRAEL

Isaiah 40:1-2 "'Comfort,Ocon!JortMypeople:says

yow God. 'Speak to the heartofJerusalem; and callout to her, that her warfare has ended, thatheriniquily has been removed, that she has reCeived of the Lord's hand double for all her sins ....

Isaiah 49: 13 "shoutforjoy, 0 heavens! And rejOice,

o earth! Break forth into joyful shouting, o mountains! For the LORD has comforted His people, and will have compassion on His afflicted."

Isaiah 51:3 "Indeed, the LORD will comfort Zion;

He will comfort all her waste places. And her wilderness He will make like Eden,

and her desert like the garden of the Lord; joy and gladness will be found in her, thanksgiving and sound of a melody ...

THE MEANING OF THESE ISAIANIC PROPHECIES

The Meaning of Isaiah 40: 1-2 God calls upon His prophet to

"comfort" His chosen, covenant people, who are at the time of the writing of the

prophecy ravaged by apostasy and divine judgment. The comforting will take place through the proclamation of comforting words from God Himself through His prophet. The message of the prophetic proclamation has three points: 0). There is coming a time when Jerusalem's warfare will be over, and she will be at rest from her enemies; (2). There is

coming a time when, not only her period of misery will be ended, but when all her sins will be pardoned and God will look upon her with favor; and (3). There is coming a time when God's people will receive "double blessing," in the place of the severe punishment God has brought on them for their apostasy, !sa. 61:7;Job 11:6 .

This threefold message of comfon corresponds to the threefold declaration of that comfon unfolded in the following chapters in Isaiah. (1). Isaiah 40:2-48:22. In this section Isaiah proclaims to Jerusalem her redemption and deliverance from judgment. (2).lsaiah49:1-57:21. Here Isaiah proclaims that God will bring salvation to Israel in place of her sins. (3). Isaiah 58:1-66:24. In this final section Isaiah pictures the glO1ious future that awaits the people of God in salvation.

The Meaning ofIsaiah 49: 13 "Commensurate with the

magnitude of the salvation is the

December, 1993 ~ THE COUNSEL of Chalcedon ~ 5

command that all nature rejoice. -- By thus commanding all nature to rejoice he is foretelling the joyful change that the day of favor will bring."-Young. What is the reason for such cosmic rejoicing? A time is coming when Jehovah will comfon His people by restoring them as His people and His friends, which position they had forfeited by their apostasy.

The Meaning ofIsaiah 51:3 The comfoning salvation Jehovah

promises to bring to His people in His Messiah will be like the Original state of man and woman before the Fall, when they enjoyed perfect communion with their Creator. "The present desolate condition of Zion will one day be like the Garden of Eden; thence there will be available for all who are there joy and gladness, With thanksgiving and the sound of song."-Young,Isaiah, Vol. III, pg. 308f.

(Remember how the prophets used past tense verbs in their prophedes. "Although the tense of the verbs is preterite, in order to bring out the idea of certainty they are to be rendered by the future. They do not describe an action already accomplished, but one yet to occur in the future.""Young. These future events are certain to take place because they have been foreordained in the mindof God.)

THE FULFILLING OF THESE PROPHECIES IN JESUS CHRIST

Luke, in his narrative of Jesus' presentation in the Temple, and Simeon, in his hymn, make clear that these prophedes ofIsaiah are fulfilled in the incarnation, person and work of Jesus Christ. He came to earth as the Divine-Human Savior to bring "comfort" to His people by saving them from their sin and its consequences, i.e., apostasy and judgment. By incarnation He took their sins upon Himselfand endured the divine penalty those sins deserved as their substitute.

"Consolation" in the phrase, "the consolation of Israel," in Luke 2:25 is P ARAKLEIS in Greek, (the verb is PARAKALEO). It means to give exhortation and encouragement in times of sorrow. There is no true "comfort" apart from God, Psa. 69:20; 77:2; Lam. 1:2, 9, 16; Eccles. 4:1. True "comfort" is found only in God. He alone can turn desolation into consolation, Psa. 23:4; Isa. 54:11f; 40: If; 51:3. The O.T. uses the metaphors of a shepherd, Isa.40:11, and of arnot her, !sa. 66:13, todesctibe God's comforting of His sin-weary people. His people find comfort at his breast, lsa. 66:11, and on His knees, Isa. 66: 12. God channels His comfort to us through "mediators": His Word, Psa. 119, and His Christ, lsa. 61:2.

In the N.T. P ARAKLEIS receives its content from the event of salvation in Christ. It denotes that "comfort" that God brings in Christ in present and future salvation, Lk. 2:25. "Hebrews 6:18 and 12:5 relate this comfort to exhortation and encouragement. Romans 15:4 shows that it comes through Scripture and bases it on the Divine constancy. This constancy is that of the Divine love displayed in Christ, II Thess. 2: 16-1 7. -- Comfort is given by human agents but is real comfort only as it comes from God. God is the God of all comfort, II Cor. 1:3-4, who makes the fellowship of suffering a fellowship of comfort, 1:5ff. While comfort derives .from present salvation, it stands in the light of future deliverance, and is thusIinked to both SOTERIA, (salvation), and ELPIS, (hope), II Thess. 2:16; Rom. 15:4. Enjoying the divine comfort, the Corinthians are to forgive and console the one who wronged Paul, II Cor. 2: 7. Events as well as words bring comfort, II Cor. 7:6. But the final comfort, Mt. 5:4, is the eschatological act of God which reaches into the present so that those who mourn are already blessed. Those who look for the consolation of

6 ~ THE COUNSEL tJf ChalcedtJn ~ December, 1993

Israel, Lk. 2:25, are awaiting messianic salvation, [sa, 40: If. The comfort of present salvation is set in the light of the coming consummation when God will remove all suffering by his glorious presence,Rev.21:3f. For this reason it is eternal comfort and good hope, II Thess. 2: 16.

THE MANUMISSION OF SIMEON, GOD's SLAVE

Now that Simeon had been allowed to see the Messiah with his own eyes, as the Holy Spirit had revealed to him "that he would not see death before he had seen the Lord's Christ," he could pray, "Now Lord, Thoudoes letThy bondservant depart in peace, according to Thy Word",,"

This language denotes the release from slavery of a slave, or the manumission of a slave, ;vith death as the liberating, releasing agent of the Sovereign Master, (Lord is DESPOTA in Greek, meaning absolute sovereign master of everything, who has everything under his control). Having been informed that by his Sovereign Master that he would live to see the MeSSiah, Simeon faithfully executed his responsibility of "watchman". "Accordingly, Simeon's words give powerful expression to the thought that Simeon, having beheld Christ in fulfilment of the divine word concerning his life, has fullyperformed his service. His watch is concluded with the artival of the One for whom he was watching. The watchman may now retire; the slave may in truth now be emandpated. There is nothing more to do, there is nothing more to live for."-Stonehouse. Now having seen the Messiah Simeon can die in peace.

The Meaning of "my eyes have seen Thy salvation"

"The very presence in the world of this baby of Bethlehem, well before his public ministry could be discharged in terms of deeds and words, was

acknowledged as the manifestation of the divine action of salvation. Bound up as it was with the person of Chlist and his appearance in the world, it possessed a finality and exclusiveness, a decisive once-for-all character, that gave the religion based upon it a character of its own ... ." -Stonehouse. As Luke emphasizes time and again: the incarnation was fully historical and the salvation it brought to man was truly histOlical. God really did visit mankind in jesus. Jesus brought real salvation from sin to real

conversion of the non-jewish peoples of the world, who would be included in thecovenam "assembly," (Gen. 12:3; 17:5; 28:3; 49:10; Psalm 22:270, and who, regardless of ethnic origin would be accounted as the seed of Abraham, Gal. 3:28-29. Now Simeon declares that this salvation is for "all peoples." ltisa "light of revelation to the Gentiles, and the glory of Thy people Israel."

"The universality of Chlistianity, while it awaited historical developments to be grasped in its fuller

to CllIist by faith regardless of ethnic origin, Gal. 3:28-29. Behind this new universalism of the gospel, there remains a particulatism. The "light" of the gospel shines on the "Gentiles," and Christ's salvation is "unto the end of the ealth: lsa. 49:6; 42:6; and yet the object of Christ's salvation is to "help" "Israel," LIe 1:54-55, "to raise up the tribes ofjacob, and to restore the preselved of israel," Isa. 49:6; 42:6. In other words, it is upon God's elect, (Eph. 1 :30, found aU over the eanh

sinners. Chlistianity does not tly to divorce revealed tluths [rom historical fact. Divine Revelation is both Event and Interpretation. Simeon saw a real baby whose very presence in the world meant historical and eternal salvation [or all the people of God. See Exodus 14: 13; 15:2; II Chronicles 20:17; Psalm 118:14; Isaiah 12:2; Psalm 53:6; Isaiah

"With the incarnation of Jeeu15, the dawn of the New Covenant, and the

redemptive work of Jeeue the redefinition and reconetruction

of lerael hae taken place. The New lerael in Chriet ie comprieed of all . who belong to Chriet by faith

among all the Jewish and non-Jewish peoples, that the Light of the Gospel will shine. Or as Stonehouse has said it, "behind the histOlical universalism of the N.T. there is a deeper particu-larism bound up with the sovereign operations of God's grace .... " The Meaning of '''a light of revelation to the gentiles, and the glOly of Thy people Israel"

98:3; 49:6. The Meaning of "which thou has

prepared ill the presence of all peoples' THE SOVEREIGN PLAN OF GOD

IN THE EFFECfS OF THE INCARNATION

"Which Thou has prepared" indicates that God took special thought, care, effort, and sovereign planning to bling into existence the gospel and its results on mankind.

THE COSMIC EFFEO"S OF THE

INCARNATION OF CHRIST

The salvation Jesus brought to the human race is not only historical, it is also universal. God had prepared," planned and predestined that this salvation in Chlistwould not be bound to one ethnic group or nation. Rather, Chlist came to purchase for Goel with His blood "a people from every tribe and tongue and people and nation," Rev. 5:9. Throughout its pages the Old Testament prophesies of the

regard Ieee of ethnic origin." God prepared "salvation"

implications and realized in practice, to come to jews and Gentiles as is thus rooted in the revelation "LlGHT"and"GLORY." The revelation contemporaneous with the birth of of God in theincamation of Christ was Christ. But this revelation in tum is fitting revelation for the Gentiles, but a reiteration of an alTesting feature revealing their lost condition and of the earlier prophetic testimony, in showing them God's grace in Christ fact the very words employed here for deliverance from sin and death, echo the language of Isaiah, lsaiah lsa. 9:2; 42:6;49:6; 60: 1-3. Thesaving 52:10; 40:5; 49:6; 42:6. It is not act o f God revealed in Christ's inSignificant that Luke, who was to incarnation was "glory" for genetic show how the universalism of Israel. It is this people that gave birth Christianity came to be realized in the to the Messiah. To the end of time early history of Christianity, 'salvation is of the jews,' john 4:22. underscores here at the beginning the No nation on earth has such a universality of the gospel as a note of gloly."-Lenski the revelation contemporaneous with Christ's birth. "-Stonehouse

With the incarnation ofjesus, the dawn of the New Covenant, and the redemptive work of jesus the redefinition and reconstruction of Israel has taken place. The New israel in Chlist is complised of all who belong

TIle salvation God has brought the world through jesus Chlist is LIGHT and GLORY,]ohn 1:7; 12:35,46. Itis the removal of the gross darkness that has covered the Gentiles, lsa. 25:7; 60:2, unveiling" the truth to them, and "instructing" them in the ways of God, ("revelation" is APOKALUPSIN

December, 1993 'I THE COUNSEL of Chalcedon 'I 7

in Greek). "Israel will see glory in its truest and fullest sense when it sees the Son of God. His being a light to Gentiles means no diminution of Israel's glory but rather its full realization." -Morris. "LIGHr is the true knowledge of God and of self, "holiness, love, joy as never before expenenced."-Hendriksen. "Whenwe associate 'glory' with Israel we are reminded especially of this unprecedented honor bestowed upon it, namely, that God chose it for the purpose of spreading the true religion among the nations of the world, !sa. 49 :6; 60:1-3; Zech.

passion narratives disclose with special clearness, anticipated His rejection on the pan of Israel and also taught that He had come to bring division, Mat. 10:34f. But this feature, as introduced by Simeon in the binh narratives of Luke, is not a novelty. For like the theme of the universality of the gospel it also appears in the prophets. Just as behind the historical universalism of the New Testament there is a deeper particularism bound up with the sovereign operations of God's grace and with the rejection of the gospel on the part of sinful men, so there was

happens. The coming ofJesus Christ, either in incarnation orin the preaching of the gospel, necessarily puts people in a crisis situation. His coming always involves judgment. 'Some welcome the light; others 'love the darkness rather than the light, because their deeds are evil, In. 3:19, and are by their own conduct condemned. Judas despairs, Peter repents; one robber blasphemes, the other confesses, II Cor. 2: 16. lienee the 'ptosis', (fall), of man is an inevitable RESULT of the manifestation of the Christ. Yet the (ultimate) PURPOSE is not 'ptosis:

(fall), but 'anastasis', 8:20-23 . Even more specifically, that he selected, it to bring forth the Christ according to his human nature, Rom. 9:5. And Christ is 'the light of the world,' J olin 8:12. THAT, more than anything else, was Israel's glory." -Hendriksen

"The Magnificat taught us that Jesus Christ has brought a great, global reversal of life and society. Now The Nunc Dimittis teaches

(rising), and 'soteria: (salvation),Rom.ll:ll,12. Elsewhere in the N.T. 'anastasis' means 'the resu rrection of the dead," -Plumer

THE ADDITIONAL EXPLANATION

OF JESUS' FUTlJRE TO MARY

After such a joyous song of historical and

us how that happens. The coming of Jesus Christ, either in incarna-

tion or in the preaching of the gospel, necessarily puts people in

a crisis situation. His coming always involves judgment."

'Jesus, Simeon declares, will be like a stone over which some will trip and fall and perish, but by which others will be enabled to arise and be saved. In order to fall, it must be assumed that a person is first standing. So these words mean that those who imagine

universal salvation; Simeon addresses Mary and explains more about the mission of her Son in more somber chords. "Behold, this Child is appointed Jar the Jail and rise oj many inIsrael, and Jar a sign to be opposed-"-and a sword will pierce even your own soul---to the end that the thoughts oj many hearts may be revealed," vs. 34-35.

THE SOVEREIGNTY OF GOD IN SALVATION

"There comes to expression at this point a thought wrnch was to be expounded profoundly by the apostle Paul inRomans9-11, where he declares that according to the divine purpose 'they are not all Istael who are of Israel,' Rom. 9:6. Jesus Himself, as the

already behind the rather pervasive historical particularism of the Old Testament a more basic particularism which constantly stands in judgment upon the presumption of any race or any individual to appear in the presence of Him who alone is holy, apan from the divine redemption and apan from genuine conversion. . .. the universality of the promised salvation is bound up with its divisive particularism .... " -Stonehouse

The Meaning of "the fall and rise of many in Israel" The Magnificat taught us thatJesus

Christ has brought a great, global reversal of life and Society. Now The Nunc Dimittis teaches us how that

8 ", . THE COUNSEL of Chalcedon ~ December, 1993

themselves to be strong and high, who rely on their own merit and powet, will come to woeful ruin and undoing, because in their pride they do not realize their own need and doom and do not take refuge in Christ. But the humble ones, those who bend low at His feet with confession of sin and faith in Him, will be raised up by His mighty arm to eternal life. No one will be able to take up a neutral attitude towards Him." -Geldenhuys

The Meaning of 'lor a sign to be opposed"

A "sign" is "a manifest token, a phenomenon impossible to ignore, by means of which something else is known." -Plumer. Jesuswill be "a clear

sign by which God makes known to man that everyone in himself is doomed and guilty and that there is salvation forthe penitent only in Christ. But many will refuse to accept the sign and to seek salvation through Him; they will contradict the sign and resist Him. This will bring about their everlasting fall. This resistance to the Redeemer reached its climax in the Crucifixion and we know what judgments of Godafterwards overtook the jewish people. Their resistance brought them to a faU and they forfeited their special place as the chosen people of God." -Geldenhuys. Perhaps Simeon had Psalm 118:22 inmind;and perhaps, Peter had Simeon's statement in mind when he wrote, I Peter 2:6-8.

The Meaning of "a sword will pierce

your own soul" Simeon blesses Mary

and directly addresses her, and for the first time the coming struggle and suffering of Christ are mentioned. It is obvious that Simeon here has the cross in view. "The historical realization of the divine salvation was perceived as being so imminent that the rejection of the Child as the sign appointed by God would sp~ll the sharpest smart (anguish) for His mother. Here the cross is indeed virtually in view, and Mary is standing before it, sorrowing at what would befall her son." -Stonehouse. Mary will be overtaken with the deepest sorrow because of what will befall her Son. "Portents, (signs of the future), of this, (intense resistance to jesus), dUling His childhood years no doubt ahead y began to make good the propheCies. When during His public appearance He was treated by thejewish authorities

with growing hate, envy and persecution, she experienced ever-increasing grief. But it was especial! y when He was nailed to the cross that the 'sword pierced through her soul.' She is, therefore, rightly called Mater Dolorosa, (Mother of Sorrows), and represented as such in Christian art."-Geldenhuys

The Meaning of "to the end that thoughts from many hearts

may be revealed"

The revelation ofjesus Chlist would also mean the revelation of the true condition of human hearts as people either embraced Him in faith as their Lord and Savior, as Simeon had done, or rejected Him and repudiated the claims of the divine revelation conceming Him.

THE RESPONSE OF MARY AND JOSEPH TO THE NUNC DlMITTIS

Luke tells us that after Simeon had finished his hymn, jesus' "father and mother were amazed at the things which were being said about Him," 2:33. Although Mary and joseph believed and to some measure understood the angelic message regarding the incarnation and virgin bitth, Lk. 1:26-38; Mat. 1:20, and although they had seen the miraculous birth ofjesus, and had been told the words of the shepherds, and heard the

hymn of Simeon, they still did not grasp the full significance of all these stupendous things. The whole incident was surely overwhelming. Therefore, the Nunc Dimittis caused them deep amazement. "Simeon's words especially, regarding the universal purport and significance of the redemption wrought by God through Jesus, bring to joseph and Mary a clearer perception of the divine majesty of the Child." -Geldenhuys

Conclusion This concludes our

study of the revelatory hymns in the early chapters of Luke which herald and explain the meaning of the birth of Jesus. They all present us with this great truth: Jesus Christ, being fully God and fully man in one person, has brought personal, global and comprehensive salvation from sin and its consequences to earth by

accomplishing the redemption of His people through His vicarious suffering in their behalf.

"J esus is the Inescapable One---sooner or later everyone MUST take up a position with regard to Him and must choose for or against Him. A man's attitude towards Him reveals and defines the real quality of his character. It is not an outward 'doing good' or a 'good life' that counts before God and reveals the deepest inclination and character of a man; what really matters is his attitude toward Christ. On this, and on this alone, the eternal weal and woe of everyone depends. He who in his pride of self-satisfaction despises Chlist thereby dooms himself to everlasting ruin. But he who humbles himself under His might aim is raised up by Him to everlasting salvation." -Geldenhuys n

December, 1993 ~, THE COUNSEL of Chalcedon ~ 9