@slimboyfat
Your assertion that Jesus was "promoted" after His resurrection,
as mentioned in Philippians 2:9-11 and Matthew 28:18, reflects a common
misunderstanding of the nature of Christ as both fully God and fully man. Let's
take a closer look at these passages and how they fit within the broader
context of Christian theology.
In Philippians 2:9-11, Paul writes that "God exalted Him to the
highest place and gave Him the name that is above every name." This
passage indeed speaks of an exaltation, but it's essential to understand the
nature of this exaltation.
The passage describes a movement from Jesus' voluntary humility to His
exaltation. Jesus, who "being in very nature God, did not consider
equality with God something to be grasped" (Philippians 2:6), chose to
humble Himself by taking on human nature and becoming obedient to death on a
cross. This humility does not mean that He ceased to be God or that He was less
than God. Instead, it demonstrates His willingness to relinquish His divine
privileges temporarily for the sake of humanity's redemption.
The "exaltation" spoken of here refers to Jesus' human nature
being glorified. As the Catechism of St. Pius X explains, "As God, He was
equal to His Father in glory," but "as man, He has been raised above
all the Angels and Saints, and constituted Lord of all things." This
exaltation does not imply that Jesus became more divine or that He was somehow
less than God before; rather, it signifies the glorification of His humanity
and the public acknowledgment of His lordship over all creation.
In Matthew 28:18, Jesus declares, "All authority in heaven and on
earth has been given to me." This statement is often misunderstood as
implying that Jesus only received divine authority after His resurrection.
However, a closer examination reveals a deeper truth.
As God, Jesus already possessed all authority inherently. What Matthew
28:18 emphasizes is that Jesus, in His incarnate and now glorified human nature,
exercises this authority. The "giving" of authority here is
understood within the context of His role as the Mediator between God and
humanity. Jesus' authority is now fully manifested and exercised in His
resurrected and glorified state, where He reigns as the God-man over all
creation.
The notion of "giving" in this context does not imply that Jesus
was without authority before, but rather that His authority is now visibly
recognized and acknowledged following His redemptive work. This authority is
exercised by Jesus in His role as the incarnate Son, who, after accomplishing
salvation, is rightfully acknowledged by all creation.
Your argument hinges on the idea that it would be "nonsense to talk
about God being promoted to a superior position because God is supreme."
This is true—God, in His divine nature, cannot be promoted. However, this does
not apply to Jesus in His incarnate form.
The doctrine of the Trinity and the Hypostatic Union (the union of Jesus'
divine and human natures) affirm that Jesus is both fully God and fully man.
His divine nature is eternal, unchanging, and all-powerful. His human nature,
however, underwent the process of humiliation and exaltation as part of God's
redemptive plan.
When Scripture speaks of Jesus being exalted or given authority, it refers
to His human nature. As the Catholic Encyclopedia states, "The humanity of
Christ is a creature, it is not God." His exaltation is not a promotion in
His divine nature, but a glorification of His human nature, reflecting the
acknowledgment of His completed work of salvation.
You also mention that Jesus is "distinct and subject to almighty
God," which is true in terms of His incarnate mission. The Son, in His
role as the incarnate Word, willingly submits to the Father’s will, as part of
the divine economy of salvation.
The subordination of the Son to the Father during His earthly ministry is a
matter of economic order, not of ontological inferiority. Within the Trinity,
the Father, Son, and Holy Spirit are co-equal and co-eternal. The submission of
the Son to the Father pertains to His role in the economy of salvation, where
He operates in perfect obedience as the incarnate Son, but this in no way
diminishes His divine status.
Hebrews 1:8-9, which you referenced, highlights this distinction: Jesus is
addressed as "God," and His throne is described as "forever and
ever." This passage clearly attributes divinity to Jesus, while also
acknowledging His role within the Trinity.
Hence the passages in Philippians 2 and Matthew 28 do not undermine the
divinity of Christ; rather, they highlight the glorification of His human
nature and His role in the divine plan of salvation. Jesus' exaltation is not
about Him becoming God or receiving divinity, but about the acknowledgment of
His work and the glorification of His human nature. The New Testament
consistently affirms both the full divinity and full humanity of Jesus,
upholding the mystery of the Trinity and the unique role of Jesus as the God-man.