Middleism...
Stephen Whitsett BA
Incarnation
Giving an orthodox apologetic answer for Eschatology
Preterist must deny the permanent Incarnation of Christ for One reason.

      "They know He did not "bodily" appear at a "return" in 70 AD, therefore they must change the nature of who Christ is, and the nature of the "return", as outlined in scripture, to one of invisibliity" even though their Eschatology demands the "second Coming" was fulfilled in 70 AD. denies the physical body existence of Christ. Col 2.9Open in Logos Bible Software (if available), their claim with out any scriptural support is that Christ shed his body after his ascension, or changed to a "spiritual" one which is not flesh.
      Does this denial of who Christ is condemn them to hell for heresy?
     The Lord is the judge. but I personally will treat and speak to them as brothers in the Lord
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The Definition of the Incarnation:
      The starting point for a discussion on the Incarnation is to define the term. The word incarnation simply means, "in flesh." Although the word incarnation does not appear in the Scripture, its components "in" and "flesh" do. The Apostle John wrote that the Word became flesh in John 1:14. The Apostle John also wrote of Jesus coming in the flesh in 1 John 4:2 and 2 John 7. The word incarnation denotes the act whereby the eternal Son of God took upon Himself an additional nature, humanity, through the virgin birth. The result is that Christ remains forever unblemished deity, which He has had from eternity past; but He also possesses true, sinless humanity in one person forever, the God-Man Christ Jesus (cf. John 1:14; Philippians 2:7-8).
The Terms used for the Incarnation:
      Obviously, the coming into the world of human life on the part of one who is God and has existed for all eternity could not be expressed in the same way as it would be for ordinary human beings. Even though the Gospels use terms such as "born" and "conceive" in the narrative accounts, which deal with the birth of Christ, it is still true to observe that there is something quite different about His entrance into human life. Notice the other expressions used to speak of Christ's incarnation:
       John 1:14, "And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth."
       John 3:13, "And no one has ascended into heaven, but He who descended from heaven, {even} the Son of Man."
       John 3:17, "For God did not send the Son into the world to judge the world, but that the world should be saved through Him."
       John 6:51, "I am the living bread that came down out of heaven..."
       Romans 1:3, "concerning His Son, who was born of a descendant of David according to the flesh." (KJV says, made of the seed of David)
       Galatians 4:4, "But when the fullness of the time came, God sent forth His Son, born of a woman..."
       1 Timothy 1:15. "It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost {of all.}"
       1 Timothy 3:16, "And by common confession great is the mystery of godliness: He who was revealed in the flesh, Was vindicated in the Spirit, Beheld by angels, Proclaimed among the nations, Believed on in the world, Taken up in glory."
       Hebrews 2:9, "But we do see Him who has been made for a little while lower than the angels, {namely,} Jesus..."
       Hebrews 2:14, "Since then the children share in flesh and blood, He Himself likewise also partook of the same..."
       Hebrews 2:17, "Therefore, He had to be made like His brethren in all things, that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people."
       Hebrews 10:5, "Therefore, when He comes into the world, He says, SACRIFICE AND OFFERING THOU HAST NOT DESIRED, BUT A BODY THOU HAST PREPARED FOR ME."
       Philippians 2:6-8Open in Logos Bible Software (if available), "who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, {and} being made in the likeness of men. And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross."
       Why did God send us His Son? What are the purposes for the incarnation? The Scriptures give several answers to this question.
1. To Fulfill the promises of God Romans 15:8, "For I say that Christ has become a servant to the circumcision on behalf of the truth of God to confirm the promises given to the fathers."
2. To Reveal God directly to mankind; John 1:18, "No man has seen God at any time; the only begotten God, who is in the bosom of the Father, He has explained Him."
3. To Provide an effective sacrifice for sin; 1 John 3:5, "And you know that He appeared in order to take away sins; and in Him there is no sin."
4. To Provide an example for our lives; 1 Peter 2:21, "For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps."
      1-The self-emptying of Jesus, however it is understood, was voluntary (Philippians 2:7).
      2-Jesus maintained His divine self-consciousness (He knew who He was) in this self-emptying (John 8:14; 19:97)
       3-The teaching of Scripture is that when Jesus surrendered the independent exercise of His divine attributes, He surrendered them to the Holy Spirit (Mt 19:98; Ezekiel 4:14-18).
     That is, in His incarnation and consequent humiliation, Jesus became totally subservient to the will of the Father; He became a perfect Servant, living to do the Father's will (John 8:28,29; 12:49). In thus submitting Himself to the Father, Jesus in His incarnation acquiesced entirely to the guidance, control and empowerment of the Holy Spirit (Ac 1:2; Luke 3:21(if available),22 (if available); Ac 10:38; John 3:34) This is not to suggest that Jesus was without the resident attributes of deity (the power to do miracles, for instance). He did not surrender the divine attributes themselves; He surrendered the independent exercise of those attributes (Isaiah 11:2; 61:1). In fact, this construct does not solve the enigma of the relationship between the divine and human natures in the Theanthropic Person, Jesus Christ. (Indeed, that enigma cannot be solved.) It does, however, express the Biblical teaching concerning the self-emptying of Jesus Christ.
2. The Humanity of Christ. Christ took on Himself the additional nature of humanity.
       Why is a proper and Biblical understanding of the doctrine of the humanity of Christ important to us today?
       1 John 4:2, "By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God."
       It is because Jesus took upon Himself the nature of man that He can function as the Redeemer of man:
Hebrews 2:14, "Since then the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil."
       It is because Jesus lived His earthly life within the limitations and restrictions of (un-fallen)
humanity that He can be touched with the feeling of our infirmities:
Hebrews 4:15, "For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as {we are, yet} without sin."

1-Jesus was called a man: John 7:27, "However, we know where this man is from; but whenever the Christ may come, no one knows where He is from."
John 9:29, "We know that God has spoken to Moses, but as for this man, we do not know where He is from."
Mark 2:7, "Why does this man speak that way? He is blaspheming; who can forgive sins but God alone?"
2-Jesus had a human body: John 19 38, "After these things Joseph of Arimathea, being a disciple of Jesus, but a secret one for fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate granted permission. So he came and took away His body."
        Hebrews 10:5, "Therefore, when He comes into the world, He says, "SACRIFICE AND OFFERING YOU HAVE NOT DESIRED, BUT A BODY YOU HAVE PREPARED FOR ME."
3-Jesus possessed the immaterial aspects of humanity: Matthew 26:38(if available), "Then He said to them, "My soul is deeply grieved, to the point of death; remain here and keep watch with Me.""
Acts 2:27), "BECAUSE YOU WILL NOT ABANDON MY SOUL TO HADES, NOR ALLOW YOUR HOLY ONE TO UNDERGO DECAY."
4-Jesus was subjected to human limitations: He got tired: John 4:6, He got hungry: Matthew 4:2, He experienced emotion: John 11:33-35, He got angry: Matthew 21:12-13, He grew and matured as a man: Luke 2:52, He was tempted as man: Matthew 4:1
     The concept of the Hypostatic Union (the union of the divine and human natures in the one person of Christ) is one of the most difficult concepts to comprehend in theology.
      The Hypostatic Union is the unique combination of true humanity and undiminished deity that has existed since the incarnation. These two natures (divine and human) existed without confusion or loss of separate identity and they were inseparably united without transfer of
attributes.
     The Second Person of the Trinity, the pre-incarnate Christ came and took to Himself a human nature and remains forever undiminished deity and perfect humanity united in one person forever. When Christ came, a Person came, not just a nature. He took on an additional nature, a
human nature; He did not simply dwell in a human person. The result of the union of the two natures is the theanthropic Person (the God-man, Jesus Christ). [Enns, The Moody Handbook of Theology, p. 227]
     The two natures of Christ are inseparably united without mixture or loss of separate identity. He remains forever the God-man, fully God and fully man, two distinct natures in the one Person forever. Though Christ sometimes operated in the sphere of His humanity and in other cases in the sphere of His deity, in all cases what He did and what He was could be attributed to His one Person. Even though it is evident that there were two natures in Christ, he is never considered a dual personality. [Enns, p. 227]

Christ has two distinct natures: humanity and deity. There is no mixture or intermingling of the two natures. In Christ, the one person, the two natures are inseparably united without confusion.
This unity of the two natures is permanent. Although He has two natures, Christ is one Person.
     The definitive creedal statement with reference to the relationship of the human and divine natures in the one Person of Jesus Christ is the Creed of Chalcedon, which declares that the two natures of Christ were united without mixture, without change, without division, and without separation. Produced by the fourth ecumenical Council in AD 451, the Creed is a deliberate attempt to maintain an orthodox position in the face of a number of Christological heresies which had infected the Christian world by that time.