Divinity and Humanity: The Incarnation Reconsidered (Current by Oliver D. Crisp

By Oliver D. Crisp

The doctrine of the Incarnation lies on the middle of Christianity. however the concept that 'God used to be in Christ' has turn into a much-debated subject in smooth theology. Oliver Crisp addresses six key matters within the Incarnation protecting a strong model of the doctrine, based on classical Christology. He explores perichoresis, or interpenetration, as regards to either the Incarnation and Trinity. Over chapters Crisp offers with the human nature of Christ after which presents an issue opposed to the view, universal among a few modern theologians, that Christ had a fallen human nature. He considers the suggestion of divine kenosis or self-emptying, and discusses non-Incarnational Christology, concentrating on the paintings of John Hick. This view denies Christ is God Incarnate, concerning him as basically an ethical exemplar to be imitated. Crisp rejects this substitute account of the character of Christology.

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45 Properties that are peculiar to one and only one person of the Trinity are called proprietates in scholastic theology. There are person-forming relations, fatherhood, sonship and (passive) spiration. There are also properties like ‘being originless’, which is said to belong to the Father alone as the ‘source’ of the Trinity. In addition to these distinguishing properties that belong to only one divine person, there are properties that are held by only two persons of the Trinity, such as the property of being the active spirator of the Spirit had by the Father and the Son, or, perhaps, the property of being a party to the decree of the covenant of redemption had by the Father and the Son.

Schroeder, OP, Disciplinary Decrees of the General Councils: Text, Translation, and Commentary (London: Herder Books, 1937), pp. ; G. Leonard Prestige, Fathers and Heretics (London: SPCK, 1954), Lecture vi; and Donald Macleod, The Person of Christ (Leicester: Inter-Varsity 37 divinity and humanity theologians denied that the Word’s assumption of human nature entails the assumption of a human soul distinct from and in addition to his divine nature. 7 The other school of Christology, the Antiochene, emphasized the humanity of Christ and the distinction between the two natures in the hypostatic union.

P. 26. ’ But this does not seem to me to be a sufficient reason for rejecting the findings of the Constantinopolitan Fathers. After all, the hypostatic union is a mystery. The fact that we cannot make sense of this does not necessarily mean it is nonsense. It just means it is beyond our ken. A good theological reason for rejecting a conciliar decree would be that it conflicts with Scripture. But, as far as I can see, this does not apply in the present case. In the course of this chapter, I shall refer to a number of theological positions as unorthodox.

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