강생
위키백과, 우리 모두의 백과사전.
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화신(化身 · Incarnation) 문서를 참조하십시오.기독교
예수 그리스도[보이기]
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강생(降生, incarnatio)는 기독교에서 쓰이는 용어로서, 하나님이 사람으로 나타나신 것 곧 무한한 존재이신 하나님이 유한한 존재인 사람이 된 사건을 가리킨다. 성육신(成肉身)이라고도 부른다. 기독교인들은 예수가 강생한 하나님 즉, 하나님의 현현(Epiphany)이라고 믿는다. 그래서 기독교의 전통적인 교회력에서는 사람이 되신 하나님인 예수가 자신을 드러내었음을 공현절로 기억하며, 예수는 참 인간이자 참 하나님(칼케돈 신조)이라는 교리를 갖고 있다.
강생의 성서적 근거[편집]
성경적인 근거로서 말씀의 성육신 교리는 요한복음 1장 1절에서 찾는다. 말씀이신 하나님이 바로 육신을 입은 하나님의 아들로서 즉 하나님으로 땅에 오신 구원자이심을 말한다.
하나님이 구원을 이루신
첫 번째 단계는 성육신으로서, 성서에서는 하나님이 사람안에 들어오셔서 처녀인 성모 마리아를 통하여 인간으로 태어나셨다고 말한다. 창조에서 하나님은 조물주이셨으나 성육신 전에는 어떠한 창조물 안에도 들어가지 않으셨다. 사람을 창조할 때에도 그분은 사람안에 생명의 호흡만을 불어 넣었다(창세기 2장 7절).
또한 욥기 33장 4절에 의하면 하나님의 호흡이 사람에게 생명을 준다. 그러나 하나님 자신이 사람 안으로 들어오신 것은 아니었다. 그러나 성육신으로 말미암아 하나님은 사람안으로 들어오심을 볼 수 있다. 그분은 먼저 잉태되셨고, 아홉달 동안 처녀의 태에 있었으며, 그 후에 태어나셨다.
요한복음서 1장 1절 태초에 말씀이 계시니라 . 이 말씀이 하나님과 함께 계셨으니 이 말씀은 곧 하나님이시니라
요한복음서 1장 14절 : 말씀이 육신이 되어 우리 가운데 거하시매 우리가 그의 영광을 보니, 아버지의 독생자의 영광이요, 은혜와 진리가 충만하더라.
— 개역개정판, 대한성서공회
요한복음서 1장 1절에 의하면 태초에 말씀이 계셨다고 말하며 이 말씀이 곧 하나님이시라고 말한다. 14절에서는 말씀이 육신이 되었다고 말한다. 위의 두 구절의 논리 구조를 볼 때에 하나님은 육신이 되었다. 이 구절에서 육신은 창세기 2장 이후, 즉 타락 이후의 사람에 대하여 말하는 단어이다. 이 육신이라는 단어는 항상 소극적인 의미를 지닌다. 육신은 타락된 사람을 말하는 것이고, 하나님의 아들이신 그리스도는 사람, 즉 육신이 되었다.
로마서 8장 3절 율법이 육신으로 말미암아 연약하여 할 수 없는 그것을 하나님은 하시나니, 곧 죄로 말미암아 자기 아들을 죄 있는 육신의 모양으로 보내어 육신에 죄를 정하사
로마서 8장 4절 육신을 따르지 않고 그 영을 따라 행하는 우리에게 율법의 요구가 이루어지게 하려 하심이니라
— 개역개정판, 대한성서공회
이것은 그분이 죄인이 되었다는 것을 의미하지는 않는다. 성서에서는 이 문제에 대하여 매우 주의하고 있다. 성서에 오직 요한복음 1장 14절만 있다면 하나님이 죄 있는 사람이 되었다고 생각했을지 모르지만, 성경에는 로마서 8장 3절이 있다. 여기에서는 하나님이 자기 아들을 [죄의 육신의 모양으로] 보내셨다고 말한다. 육신의 모양만 있었다는 것은 죄의 본성은 없었다는 의미이다. 로마서의 저자인 바울은 세가지 단어, 즉 모양과 육신과 죄로 이 구성을 규정했다. ... 성서에서는 [모양으로] 라는 말을 더함으로써 죄의 육신의 모양과 외양은 지녔지만 그리스도의 인성 안에 죄가 없음을 가리킨다.
또한 욥기 33장 4절에 의하면 하나님의 호흡이 사람에게 생명을 준다. 그러나 하나님 자신이 사람 안으로 들어오신 것은 아니었다. 그러나 성육신으로 말미암아 하나님은 사람안으로 들어오심을 볼 수 있다. 그분은 먼저 잉태되셨고, 아홉달 동안 처녀의 태에 있었으며, 그 후에 태어나셨다.
요한복음서 1장 1절 태초에 말씀이 계시니라 . 이 말씀이 하나님과 함께 계셨으니 이 말씀은 곧 하나님이시니라
요한복음서 1장 14절 : 말씀이 육신이 되어 우리 가운데 거하시매 우리가 그의 영광을 보니, 아버지의 독생자의 영광이요, 은혜와 진리가 충만하더라.
— 개역개정판, 대한성서공회
요한복음서 1장 1절에 의하면 태초에 말씀이 계셨다고 말하며 이 말씀이 곧 하나님이시라고 말한다. 14절에서는 말씀이 육신이 되었다고 말한다. 위의 두 구절의 논리 구조를 볼 때에 하나님은 육신이 되었다. 이 구절에서 육신은 창세기 2장 이후, 즉 타락 이후의 사람에 대하여 말하는 단어이다. 이 육신이라는 단어는 항상 소극적인 의미를 지닌다. 육신은 타락된 사람을 말하는 것이고, 하나님의 아들이신 그리스도는 사람, 즉 육신이 되었다.
로마서 8장 3절 율법이 육신으로 말미암아 연약하여 할 수 없는 그것을 하나님은 하시나니, 곧 죄로 말미암아 자기 아들을 죄 있는 육신의 모양으로 보내어 육신에 죄를 정하사
로마서 8장 4절 육신을 따르지 않고 그 영을 따라 행하는 우리에게 율법의 요구가 이루어지게 하려 하심이니라
— 개역개정판, 대한성서공회
이것은 그분이 죄인이 되었다는 것을 의미하지는 않는다. 성서에서는 이 문제에 대하여 매우 주의하고 있다. 성서에 오직 요한복음 1장 14절만 있다면 하나님이 죄 있는 사람이 되었다고 생각했을지 모르지만, 성경에는 로마서 8장 3절이 있다. 여기에서는 하나님이 자기 아들을 [죄의 육신의 모양으로] 보내셨다고 말한다. 육신의 모양만 있었다는 것은 죄의 본성은 없었다는 의미이다. 로마서의 저자인 바울은 세가지 단어, 즉 모양과 육신과 죄로 이 구성을 규정했다. ... 성서에서는 [모양으로] 라는 말을 더함으로써 죄의 육신의 모양과 외양은 지녔지만 그리스도의 인성 안에 죄가 없음을 가리킨다.
영지주의와의 차이점[편집]
매우 단순화 하여 말하자면 영지주의란 신이 사람의 껍데기를 쓰고 나타났다는 방식의 사상이다. 그래서 영지주의적 생각을 할 경우 예를 들자면 예수는 그의 지적(知的) 활동력이 육체를 입지 않은 하나님의 지적 활동력과 동일했다는 결론이 나온다. 그러나 성육신 사상은 말 그대로 '사람으로 나타나신 하나님'을 가리킨다. 그렇기 때문에, 앞서 든 예를 따를 경우, 예수의 지적 활동력은 육체를 입지 않은 하나님의 모든 지적 능력을 발현하지는 못하였을 것이라는 결론을 내리게 된다. 물론 기독론에 따르면 부활한 예수의 새로운 육체는 그 전과는 달리 하나님으로서의 모든 인격적 활동을 발휘하는 데에 아무런 제약이 없는 것이라고 믿는다.
신조(Creed, 신앙 고백) 속의 성육신 언급[편집]
"우리 인간을 위하여, 우리의 구원을 위하여, 하늘에서 내려오셔서, 성령으로 또 동정녀 마리아께 혈육을 취하시고 사람이 되셨음을 믿으며" (니케아-콘스탄티노폴리스 신경)
"거룩한 교부들을 따라 우리는 한 분이시요 동일하신 우리 주 예수 그리스도를 고백하며 모두가 일치하여 가르치는 바는, 그 동일하신 분은 신성에서 완전하시며 동일하신 분이 인성에서도 완전하시며, 완전한 하나님이요 완전한 인간이십니다." (칼케돈신경)
"하나님의 외아들, 우리 주 예수 그리스도, 성령으로 동정녀 마리아에게 잉태되어 나시고" (사도신경)
같이 보기[편집]
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강생
말씀의 성육신 교리
그리스도론
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접기
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칠십인역》
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바울로 서간》
성경 목록
정경《기독교의 정경》
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약속의 땅》
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성자
성령》
교회 《공교회주의》《로마가톨릭주의》
전례 《미사
성찬예배
개신교 예배》
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====
Incarnation (Christianity)
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"First coming" redirects here. For the first coming of the messiah in Judaism, see Messiah in Judaism. For the birth of Jesus of Nazareth, see Nativity of Jesus. For general uses, see Incarnation.
Part of a series on
Christology
Christ (Messiah)
Son of God
God the Son
Kyrios
Logos
Incarnation
Pre-existence of Christ
Person of Christ
Hypostatic union
Love of Christ
Imitation of Christ
Knowledge of Christ
Intercession of Christ
Perfection of Christ
Threefold office
Lutheran Christology
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The incarnation illustrated with scenes from the Old Testaments and the Gospels, with the Trinity in the central column, by Fridolin Leiber, 19th century
The "Heavenly Trinity" joined to the "Earthly Trinity" through the incarnation of the Son, by Murillo, c. 1677[1]
In Christian theology, the incarnation is the belief that Jesus Christ, the second person of the Trinity, also known as God the Son or the Logos (Koine Greek for "word"), "was made flesh"[2] by being conceived in the womb of a woman, the Virgin Mary, also known as the Theotokos (Greek for "God-bearer"). The doctrine of the incarnation, then, entails that Jesus is fully God and fully human.
In the incarnation, as traditionally defined by those Churches that adhere to the Council of Chalcedon, the divine nature of the Son was united but not mixed with human nature[3] in one divine Person, Jesus Christ, who was both "truly God and truly man". This is central to the traditional faith held by most Christians. Alternative views on the subject (see Ebionites and the Gospel of the Hebrews) have been proposed throughout the centuries, but all were rejected by Nicene Christianity.
The incarnation is commemorated and celebrated each year at Christmas, and also reference can be made to the Feast of the Annunciation; "different aspects of the mystery of the incarnation" are celebrated at Christmas and the Annunciation.[4]
Contents
1Etymology
2Description and development of the traditional doctrine
2.1Nicene Creed
2.2Apostles' Creed
2.3Ecumenical councils
2.4Effect
2.5Modern Protestantism
3Hymns and prayers
3.1Eastern Orthodox and Byzantine Catholic
3.2West Syriac Churches
4Alternative views
4.1Michael Servetus
4.2English Arians
4.3Jacob Bauthumley
4.4Socinian and Unitarian
4.5Oneness Pentecostalism
4.6Church of Jesus Christ of Latter-day Saints (Mormonism)
5Notes
6References
7External links
Etymology[edit source]
The noun incarnation derives from the ecclesiastical Latin verb incarno, itself derived from the prefix in- and caro, "flesh", meaning "to make into flesh" or, in the passive, "to be made flesh". The verb incarno does not occur in the Latin Bible but the term is drawn from the Gospel of John 1:14 "et Verbum caro factum est" (Vulgate), King James Version: "and the Word was made flesh".
Description and development of the traditional doctrine[edit source]
Incarnation refers to the act of a pre-existent divine person, the Son of God, in becoming a human being. While all Christians believed that Jesus was indeed the Unigenite Son of God,[5] "the divinity of Christ was a theologically charged topic for the Early Church."[6] Debate on this subject occurred during the first four centuries of Christianity, involving Jewish Christians, Gnostics, followers of Arius of Alexandria, and adherents of Pope Alexander of Alexandria, among others.
Ignatius of Antioch taught that "We have also as a Physician the Lord our God, Jesus the Christ, the only-begotten Son and Word, before time began, but who afterwards became also man, of Mary the virgin."[7] Justin Martyr argued that the incarnate Word was pre-figured in Old Testament prophecies.
The Catechism of the Catholic Church discusses the Incarnation in paragraphs 461–463 and cites several Bible passages to assert its centrality (Philippians 2:5-8, Hebrews 10:5-7, 1 John 4:2, 1 Timothy 3:16).[8]
Nicene Creed[edit source]
Main article: Nicene Creed
The Nicene Creed is a statement of belief originating in two ecumenical councils, the First Council of Nicaea in 325, and the First Council of Constantinople in 381. As such, is it still relevant to most Christian churches today.[9] The Incarnation is always professed, though different Rites use different translations. The current translation of the Roman Catholic Church is: "For us men and for our salvation, he came down from heaven: by the power of the Holy Spirit he was born of the Virgin Mary, and became man."[10]
Apostles' Creed[edit source]
Main article: Apostles' Creed
The Apostles' Creed includes the article of faith "He was conceived by the Holy Spirit and born of the Virgin Mary."[11] According to Pope John Paul II, by his incarnation Jesus is a figure of and has united himself to every human being, including the unborn at the moment of their life at conception.[12]
Ecumenical councils[edit source]
Main article: Ecumenical council
Eventually, teaching of Alexander, Athanasius, and the other Nicene Fathers, that the Son was consubstantial and coeternal with the Father, were defined as orthodox dogma. All divergent beliefs were defined as heresies. This included Docetism, Arianism, Nestorianism, and Sabellianism.
The most widely accepted definitions of the incarnation and the nature of Jesus were made by the First Council of Nicaea in 325, the Council of Ephesus in 431, and the Council of Chalcedon in 451. These councils declared that Jesus was both fully God: begotten from, but not created by the Father; and fully man: taking his flesh and human nature from the Virgin Mary. These two natures, human and divine, were hypostatically united into the one personhood of Jesus Christ.[note 1] According to the Catholic Church, an ecumenical council's declarations are infallible, making the incarnation a dogma in the Catholic Church.[13]
Effect[edit source]
The incarnation implies three facts: (1) The Divine Person of Jesus Christ; (2) The Human Nature of Jesus Christ; (3) The Hypostatic Union of the Human with the Divine Nature in the Divine Person of Jesus Christ. Without diminishing his divinity, he added to it all that is involved in being human.[14] In Christian belief it is understood that Jesus was at the same time both fully God and fully human, two natures in one person.[15] The body of Christ was therefore subject to all the bodily weaknesses to which human nature is universally subject; such are hunger (Matthew.4:2), thirst (John 19:28), fatigue (John 4:6), pain, and death. They were the natural results of the human nature he assumed.[16]
The incarnation of Jesus is also one of the key factors which, alongside humans made in the image and likeness of God, forms Christian Anthropology. Specifically, incarnation is vital for understanding the concept of Divinisation of the Man, most well and elaborately developed in Orthodox Christianity and most well expressed by Church Fathers, such as St. Athanasius of Alexandria ("Therefore He was not man, and then became God, but He was God, and then became man, and that to deify us"[17]), St Cyril of Alexandria ("For we too are sons and gods by grace, and we have surely been brought to this wonderful and supernatural dignity since we have the Only Begotten Word of God dwelling within us."[18]) and numerous others.
Modern Protestantism[edit source]
The link between the incarnation and the atonement within systematic theology is complex. Within traditional models of the atonement, such as Substitution, Satisfaction or Christus Victor, Christ must be human in order for the sacrifice of the cross to be efficacious, for human sins to be "removed" and/or "conquered". In his work The Trinity and the Kingdom of God,[19] Jürgen Moltmann differentiated between what he called a "fortuitous" and a "necessary" incarnation.[20] The latter gives a soteriological emphasis to the incarnation: the Son of God became a man so that he could save us from our sins. The former, on the other hand, speaks of the incarnation as a fulfilment of the Love of God, of his desire to be present and living amidst humanity, to "walk in the garden" with us. Moltmann favours "fortuitous" incarnation primarily because he feels that to speak of an incarnation of "necessity" is to do an injustice to the life of Christ.
Hymns and prayers[edit source]
Eastern Orthodox and Byzantine Catholic[edit source]
The significance of the incarnation has been extensively discussed throughout Christian history, and is the subject of countless hymns and prayers. For instance, the Divine Liturgy of St. John Chrysostom (c. 400), as used by Eastern Orthodox Christians and Byzantine Catholics, includes this "Hymn to the Only Begotten Son":
O only begotten Son and Word of God,
Who, being immortal,
Deigned for our salvation
To become incarnate
Of the holy Theotokos and ever-virgin Mary,
And became man without change;
You were also crucified,
O Christ our God,
And by death have trampled Death,
Being one of the Holy Trinity,
Glorified with the Father and the Holy Spirit—
Save us!
Additionally, the Divine Liturgy of Saint James includes this chant of "Let All Mortal Flesh Keep Silence" in its offertory:
Let all mortal flesh be silent,
and stand with fear and trembling,
and meditate nothing earthly within itself:—
For the King of kings and Lord of lords,
Christ our God, comes forward to be sacrificed,
and to be given for food to the faithful;
and the bands of angels go before Him
with every power and dominion,
the many-eyed cherubim,
and the six-winged seraphim,
covering their faces,
and crying aloud the hymn,
Alleluia, Alleluia, Alleluia.[21]
West Syriac Churches[edit source]
The West Syriac Churches – Syriac Orthodox, Malankara Orthodox, Syro-Malankara Catholic, Syriac Catholic and Maronite Catholic – principally celebrating the Holy Qurbono of St. James (c. AD 60) have a similar ma‛neetho,[note 2] a poetic hymn, traditionally attributed to St. Severus, the Patriarch of Antioch (c. 465–538):
I exalt Thee, Lord and King,
Only-begotten Son and Word
of the heavenly Father,
immortal by nature, Thou came down by grace
for salvation
and life for all human race; was incarnate
of the holy
glorious, pure Virgin
Mary, Mother of God
and became man without any change;
was crucified for us.
O Christ, our God,
Who by Thy death trampled and slaughtered our death,
Who are One of the Holy Trinity,
worshipped and honored with
the Father and the Holy Spirit,
have mercy on us all.[22]
Alternative views[edit source]
Michael Servetus[edit source]
During the Reformation, Michael Servetus taught a theology of the incarnation that denied trinitarianism, insisting that classical trinitarians were essentially tritheists who had rejected Biblical monotheism in favor of Greek philosophy. The Son of God, Servetus asserted, is not an eternally existing being, but rather the more abstract Logos (a manifestation of the One True God, not a separate person) incarnate. For this reason, Servetus refused to call Christ the "eternal Son of God" preferring "the Son of the eternal God" instead.[23]
In describing Servetus' theology of the Logos, Andrew Dibb (2005) comments: "In Genesis God reveals Himself as the Creator. In John He reveals that He created by means of the Word, or Logos. Finally, also in John, He shows that this Logos became flesh and 'dwelt among us'. Creation took place by the spoken word, for God said 'Let there be...' The spoken word of Genesis, the Logos of John, and the Christ, are all one and the same."[24]
Condemned by both the Roman Catholic and Protestant churches on account of his heterodox Christology, Servetus was burnt at the stake for heresy in 1553, by the Reformed Protestants in Geneva, Switzerland. The French reformer John Calvin, who asserted he would ensure the death of Servetus if he set foot in Geneva because of his non-Reformed views on the Trinity and the sacrament of baptism, requested he be beheaded as a traitor rather than burned as a heretic, but the authorities insisted on executing Servetus by fire.[25]
English Arians[edit source]
Post-Reformation Arians such as William Whiston often held a view of the incarnation in keeping with the personal pre-existence of Christ. Whiston considered the incarnation to be of the Logos Who had pre-existed as "a Metaphysick existence, in potentia or in the like higher and sublimer Manner in the Father as His Wisdom or Word before His real Creation or Generation."[26]
Jacob Bauthumley[edit source]
Jacob Bauthumley rejected that God was "onely manifest in the flesh of Christ, or the man called Christ". Instead, he held that God "substantially dwells in the flesh of other men and creatures" rather than solely Christ.[27]
Socinian and Unitarian[edit source]
Servetus rejected Arianism because it denied Jesus' divinity[28] so it is certain that he would have also rejected Socinianism as a form of Arianism which both rejects that Jesus is God, and, also that Jesus consciously existed before his birth, which most Arian groups accept. Fausto Sozzini and writers of the Polish Brethren such as Samuel Przypkowski, Marcin Czechowic and Johann Ludwig von Wolzogen saw the incarnation as being primarily a function of fatherhood. Namely that Christ was literally both 'Son of Man' from his maternal side, and also literally 'Son of God' on his paternal side. The concept of the incarnation —"the Word became flesh and dwelt among us"— was understood as the literal word or logos of Ps. 33:6 having been made human by a virgin birth. Sozzini, Przypkowski and other Socinian writers were distinct from Servetus in stating that Jesus having "come down from heaven" was primarily in terms of Mary's miraculous conception and not in Jesus having in any literal sense been in heaven.[29][30] Today the number of churches with Socinian Christology is very small, the main group known for this are the Christadelphians, other groups include CoGGC and CGAF. Modern Socinian or "Biblical Unitarian" writers generally place emphasis on "made flesh" not just meaning "made a body", but incarnation (a term these groups would avoid) requiring Jesus having the temptable and mortal nature of His mother.[31]
Oneness Pentecostalism[edit source]
In contrast to the traditional view of the incarnation cited above, adherents of Oneness Pentecostalism believe in the doctrine of Oneness. Although both Oneness and traditional Christianity teach that God is a singular Spirit, Oneness adherents reject the idea that God is a Trinity of persons. Oneness doctrine teaches there is one God who manifests Himself in different ways, as opposed to a Trinity, where God is seen as one being consisting of three distinct persons.
To a Oneness Pentecostal, Jesus is seen as both fully divine and fully human. The term Father refers to God Himself, who caused the conception of the Son in Mary, thus becoming the father of the child she bore. The term Son refers to the fully human person, Jesus Christ; and the Holy Ghost refers to the manifestation of God's Spirit inside of and around His people. Thus the Father is not the Son – and this distinction is crucial – but is in the Son as the fullness of His divine nature.[32] Traditional Trinitarians believe that the Son always existed as the eternal second person of the Trinity; Oneness adherents believe that the Son did not come into being until the incarnation, when the one and only true God took on human form for the first, last and only time in history.[33]
Church of Jesus Christ of Latter-day Saints (Mormonism)[edit source]
This section does not cite any sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (February 2020) (Learn how and when to remove this template message)
Main articles: Mormonism and List of Latter Day Saint movement topics
According to Mormon theology two of the three distinct divine beings of their godhead have perfected, glorified, physical bodies, namely God the Father-Elohim and God the Son-Jehova. The Mormon godhead of Father, the Son, and the Holy Ghost are not said to be one in substance or essence; instead, they remain three separate beings, or personages.
This conception differs from the traditional Christian Trinity in which only one of the three divine persons, God the Son, had an incarnated physical body, and Jehova has not. It also differs totally from the Jewish tradition of ethical monotheism in which Elohim (Hebrew: אֱלֹהִים) is a completely different conception.
Notes[edit source]
^ The Seven Ecumenical Councils, from the Nicene and Post-Nicene Fathers, vols. 2–14 (CCEL.org) Contains detailed statements from each of these councils. The First Council of Nicaea, Council of Ephesus and Council of Chalcedon are the "First", "Third" and "Fourth" Ecumenical Councils, respectively.
^ (Syr.): A responsory, originally to a psalm, where each verse of a psalm had a response in poetic form. The text of this ma‛neetho dates back to the 6th century and is attributed in later sources to St. Severus, the Patriarch of Antioch (c. 465–538). The Byzantine Orthodox rite also has a similar hymn called a troparion and is attributed there to Emperor Justinian (c. 483-565)
References[edit source]
^ The Heavenly and Earthly Trinities on the site of the National Gallery in London.
^ McKim, Donald K. 1996. Westminster dictionary of theological terms. Louisville, Kentucky: Westminster John Knox Press. p. 140.
^ "Thomas Aquinas, "Of the Incarnation as part of the Fitness of Things", Jacques Maritain Center, University of Notre Dame". Archived from the original on 2015-06-22. Retrieved 2008-07-28.
^ McNamara, Edward. "Advent Prayer and the Incarnation", Zenit, December 6, 2005
^ Artermi, Eirini, The Religious Policy of the Byzantine Emperors from the 1st to 4th Ecumenical Council, retrieved 25 March 2015
^ Perrine, Tim., "What do Christians believe about the Incarnation?", CCEL
^ Ignatius of Antioch. Letter to the Ephesians, Chapter VII
^ Catechism of the Catholic Church (2nd ed.). Libreria Editrice Vaticana. 2019. Paragraphs 461–463.
^ "Compare Christian Denominations: Belief and Theology". Religion Facts. March 5, 2005.
^ "THE PROFESSION OF FAITH". Vatican.va.
^ Catechism Credo
^ Evangelium Vitae, 104
^ Catechism of the Catholic Church 85–90
^ Packer, J.I., "Incarnate Forever", Christianity Today, Vol. 48, No. 3, p.72, March 1, 2004
^ Welby, Justin. "Archbishop Justin addresses Muslim Council of Wales", The Archbishop of Canterbury, October 2, 2015
^ Drum, Walter. "The Incarnation". The Catholic Encyclopedia Vol. 7. New York: Robert Appleton Company, 1910. 20 Octobrt 2016
^ Athanasius, "Discourse I, Paragraph 39", Against the Arians, retrieved 2012-11-06
^ of Alexandria, Cyril (1995). On the Unity of Christ. Crestwood, NY: St. Vladimir's Seminary Press. p. 80. ISBN 978-0-88141-133-1.
^ Trinität und Reich Gottes. Zur Gotteslehre 1980
^ Moltmann, Jürgen (1993). The Trinity and the Kingdom: The Doctrine of God. Translated by Kohl. Minneapolis, MN: Fortress Press. p. 114. ISBN 9780060659066. |first2= missing |last2= (help)
^ Divine Liturgy of St. James. Translated by James Donaldson. From Ante-Nicene Fathers, Vol. 7. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, New York: Christian Literature Publishing Co., 1886.) Revised and edited for New Advent by Kevin Knight.
^ [1]
^ 'De trinitatis erroribus', Book 7.
^ Andrew Dibb, Servetus, Swedenborg and the Nature of God, University Press of America, 2005, p 93. Online at Google Book Search
^ Cottret, Bernard (2000). John Calvin. Translated by McDonald, M. Wallace. Grand Rapids: W.B.Eerdmans. pp. 222–225.
^ James E. Force William Whiston, honest Newtonian 1985 p16
^ Bauthumley, Jacob (1650). The Light and Dark Sides of God, Or, A Plain and Brief Discourse of the Light Side. London, English Commonwealth. p. 11.
^ Restitución, p. 137.
^ George Huntston Williams The Radical Reformation
^ Roland H. Bainton. The Reformation of the Sixteenth Century
^ A.D. Norris, The Person of the Lord Jesus Christ, The Christadelphian, Birmingham 1982
^ {David K. Bernard (1994-09-30). The Oneness View of Jesus Christ (Kindle Locations 362-367). World Aflame Press. Kindle Edition.}
^ Oneness doctrine is explained in detail in UPCI minister Dr. David K. Bernard's The Oneness of God Archived 2008-02-16 at the Wayback Machine, David K. Bernard (1994-09-30);The Oneness View of Jesus Christ (Kindle Locations 362-367). World Aflame Press. Kindle Edition; David S. Norris (2013-11-12). I AM: A Oneness Pentecostal Theology (Kindle Locations 190-192). Word Aflame Press. Kindle Edition.
This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). "The Incarnation". Catholic Encyclopedia. New York: Robert Appleton Company.
External links[edit source]
'De trinitatis erroribus', by Michael Servetus (Non-Trinitarian)
On the Incarnation by Saint Athanasius of Alexandria. (Trinitarian)
The Oneness of God Homepage of Dr. David K. Bernard. (Oneness)
The Seven Ecumenical Councils, from the Nicene and Post-Nicene Fathers, vols. 2-14 (Trinitarian)
[2] by Artemi Eirini
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Incarnation (Christianity)
From Wikipedia, the free encyclopedia
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"First coming" redirects here. For the first coming of the messiah in Judaism, see Messiah in Judaism. For the birth of Jesus of Nazareth, see Nativity of Jesus. For general uses, see Incarnation.
Part of a series on
Christology
Christ (Messiah)
Son of God
God the Son
Kyrios
Logos
Incarnation
Pre-existence of Christ
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Hypostatic union
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Imitation of Christ
Knowledge of Christ
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The incarnation illustrated with scenes from the Old Testaments and the Gospels, with the Trinity in the central column, by Fridolin Leiber, 19th century
The "Heavenly Trinity" joined to the "Earthly Trinity" through the incarnation of the Son, by Murillo, c. 1677[1]
In Christian theology, the incarnation is the belief that Jesus Christ, the second person of the Trinity, also known as God the Son or the Logos (Koine Greek for "word"), "was made flesh"[2] by being conceived in the womb of a woman, the Virgin Mary, also known as the Theotokos (Greek for "God-bearer"). The doctrine of the incarnation, then, entails that Jesus is fully God and fully human.
In the incarnation, as traditionally defined by those Churches that adhere to the Council of Chalcedon, the divine nature of the Son was united but not mixed with human nature[3] in one divine Person, Jesus Christ, who was both "truly God and truly man". This is central to the traditional faith held by most Christians. Alternative views on the subject (see Ebionites and the Gospel of the Hebrews) have been proposed throughout the centuries, but all were rejected by Nicene Christianity.
The incarnation is commemorated and celebrated each year at Christmas, and also reference can be made to the Feast of the Annunciation; "different aspects of the mystery of the incarnation" are celebrated at Christmas and the Annunciation.[4]
Contents
1Etymology
2Description and development of the traditional doctrine
2.1Nicene Creed
2.2Apostles' Creed
2.3Ecumenical councils
2.4Effect
2.5Modern Protestantism
3Hymns and prayers
3.1Eastern Orthodox and Byzantine Catholic
3.2West Syriac Churches
4Alternative views
4.1Michael Servetus
4.2English Arians
4.3Jacob Bauthumley
4.4Socinian and Unitarian
4.5Oneness Pentecostalism
4.6Church of Jesus Christ of Latter-day Saints (Mormonism)
5Notes
6References
7External links
Etymology[edit source]
The noun incarnation derives from the ecclesiastical Latin verb incarno, itself derived from the prefix in- and caro, "flesh", meaning "to make into flesh" or, in the passive, "to be made flesh". The verb incarno does not occur in the Latin Bible but the term is drawn from the Gospel of John 1:14 "et Verbum caro factum est" (Vulgate), King James Version: "and the Word was made flesh".
Description and development of the traditional doctrine[edit source]
Incarnation refers to the act of a pre-existent divine person, the Son of God, in becoming a human being. While all Christians believed that Jesus was indeed the Unigenite Son of God,[5] "the divinity of Christ was a theologically charged topic for the Early Church."[6] Debate on this subject occurred during the first four centuries of Christianity, involving Jewish Christians, Gnostics, followers of Arius of Alexandria, and adherents of Pope Alexander of Alexandria, among others.
Ignatius of Antioch taught that "We have also as a Physician the Lord our God, Jesus the Christ, the only-begotten Son and Word, before time began, but who afterwards became also man, of Mary the virgin."[7] Justin Martyr argued that the incarnate Word was pre-figured in Old Testament prophecies.
The Catechism of the Catholic Church discusses the Incarnation in paragraphs 461–463 and cites several Bible passages to assert its centrality (Philippians 2:5-8, Hebrews 10:5-7, 1 John 4:2, 1 Timothy 3:16).[8]
Nicene Creed[edit source]
Main article: Nicene Creed
The Nicene Creed is a statement of belief originating in two ecumenical councils, the First Council of Nicaea in 325, and the First Council of Constantinople in 381. As such, is it still relevant to most Christian churches today.[9] The Incarnation is always professed, though different Rites use different translations. The current translation of the Roman Catholic Church is: "For us men and for our salvation, he came down from heaven: by the power of the Holy Spirit he was born of the Virgin Mary, and became man."[10]
Apostles' Creed[edit source]
Main article: Apostles' Creed
The Apostles' Creed includes the article of faith "He was conceived by the Holy Spirit and born of the Virgin Mary."[11] According to Pope John Paul II, by his incarnation Jesus is a figure of and has united himself to every human being, including the unborn at the moment of their life at conception.[12]
Ecumenical councils[edit source]
Main article: Ecumenical council
Eventually, teaching of Alexander, Athanasius, and the other Nicene Fathers, that the Son was consubstantial and coeternal with the Father, were defined as orthodox dogma. All divergent beliefs were defined as heresies. This included Docetism, Arianism, Nestorianism, and Sabellianism.
The most widely accepted definitions of the incarnation and the nature of Jesus were made by the First Council of Nicaea in 325, the Council of Ephesus in 431, and the Council of Chalcedon in 451. These councils declared that Jesus was both fully God: begotten from, but not created by the Father; and fully man: taking his flesh and human nature from the Virgin Mary. These two natures, human and divine, were hypostatically united into the one personhood of Jesus Christ.[note 1] According to the Catholic Church, an ecumenical council's declarations are infallible, making the incarnation a dogma in the Catholic Church.[13]
Effect[edit source]
The incarnation implies three facts: (1) The Divine Person of Jesus Christ; (2) The Human Nature of Jesus Christ; (3) The Hypostatic Union of the Human with the Divine Nature in the Divine Person of Jesus Christ. Without diminishing his divinity, he added to it all that is involved in being human.[14] In Christian belief it is understood that Jesus was at the same time both fully God and fully human, two natures in one person.[15] The body of Christ was therefore subject to all the bodily weaknesses to which human nature is universally subject; such are hunger (Matthew.4:2), thirst (John 19:28), fatigue (John 4:6), pain, and death. They were the natural results of the human nature he assumed.[16]
The incarnation of Jesus is also one of the key factors which, alongside humans made in the image and likeness of God, forms Christian Anthropology. Specifically, incarnation is vital for understanding the concept of Divinisation of the Man, most well and elaborately developed in Orthodox Christianity and most well expressed by Church Fathers, such as St. Athanasius of Alexandria ("Therefore He was not man, and then became God, but He was God, and then became man, and that to deify us"[17]), St Cyril of Alexandria ("For we too are sons and gods by grace, and we have surely been brought to this wonderful and supernatural dignity since we have the Only Begotten Word of God dwelling within us."[18]) and numerous others.
Modern Protestantism[edit source]
The link between the incarnation and the atonement within systematic theology is complex. Within traditional models of the atonement, such as Substitution, Satisfaction or Christus Victor, Christ must be human in order for the sacrifice of the cross to be efficacious, for human sins to be "removed" and/or "conquered". In his work The Trinity and the Kingdom of God,[19] Jürgen Moltmann differentiated between what he called a "fortuitous" and a "necessary" incarnation.[20] The latter gives a soteriological emphasis to the incarnation: the Son of God became a man so that he could save us from our sins. The former, on the other hand, speaks of the incarnation as a fulfilment of the Love of God, of his desire to be present and living amidst humanity, to "walk in the garden" with us. Moltmann favours "fortuitous" incarnation primarily because he feels that to speak of an incarnation of "necessity" is to do an injustice to the life of Christ.
Hymns and prayers[edit source]
Eastern Orthodox and Byzantine Catholic[edit source]
The significance of the incarnation has been extensively discussed throughout Christian history, and is the subject of countless hymns and prayers. For instance, the Divine Liturgy of St. John Chrysostom (c. 400), as used by Eastern Orthodox Christians and Byzantine Catholics, includes this "Hymn to the Only Begotten Son":
O only begotten Son and Word of God,
Who, being immortal,
Deigned for our salvation
To become incarnate
Of the holy Theotokos and ever-virgin Mary,
And became man without change;
You were also crucified,
O Christ our God,
And by death have trampled Death,
Being one of the Holy Trinity,
Glorified with the Father and the Holy Spirit—
Save us!
Additionally, the Divine Liturgy of Saint James includes this chant of "Let All Mortal Flesh Keep Silence" in its offertory:
Let all mortal flesh be silent,
and stand with fear and trembling,
and meditate nothing earthly within itself:—
For the King of kings and Lord of lords,
Christ our God, comes forward to be sacrificed,
and to be given for food to the faithful;
and the bands of angels go before Him
with every power and dominion,
the many-eyed cherubim,
and the six-winged seraphim,
covering their faces,
and crying aloud the hymn,
Alleluia, Alleluia, Alleluia.[21]
West Syriac Churches[edit source]
The West Syriac Churches – Syriac Orthodox, Malankara Orthodox, Syro-Malankara Catholic, Syriac Catholic and Maronite Catholic – principally celebrating the Holy Qurbono of St. James (c. AD 60) have a similar ma‛neetho,[note 2] a poetic hymn, traditionally attributed to St. Severus, the Patriarch of Antioch (c. 465–538):
I exalt Thee, Lord and King,
Only-begotten Son and Word
of the heavenly Father,
immortal by nature, Thou came down by grace
for salvation
and life for all human race; was incarnate
of the holy
glorious, pure Virgin
Mary, Mother of God
and became man without any change;
was crucified for us.
O Christ, our God,
Who by Thy death trampled and slaughtered our death,
Who are One of the Holy Trinity,
worshipped and honored with
the Father and the Holy Spirit,
have mercy on us all.[22]
Alternative views[edit source]
Michael Servetus[edit source]
During the Reformation, Michael Servetus taught a theology of the incarnation that denied trinitarianism, insisting that classical trinitarians were essentially tritheists who had rejected Biblical monotheism in favor of Greek philosophy. The Son of God, Servetus asserted, is not an eternally existing being, but rather the more abstract Logos (a manifestation of the One True God, not a separate person) incarnate. For this reason, Servetus refused to call Christ the "eternal Son of God" preferring "the Son of the eternal God" instead.[23]
In describing Servetus' theology of the Logos, Andrew Dibb (2005) comments: "In Genesis God reveals Himself as the Creator. In John He reveals that He created by means of the Word, or Logos. Finally, also in John, He shows that this Logos became flesh and 'dwelt among us'. Creation took place by the spoken word, for God said 'Let there be...' The spoken word of Genesis, the Logos of John, and the Christ, are all one and the same."[24]
Condemned by both the Roman Catholic and Protestant churches on account of his heterodox Christology, Servetus was burnt at the stake for heresy in 1553, by the Reformed Protestants in Geneva, Switzerland. The French reformer John Calvin, who asserted he would ensure the death of Servetus if he set foot in Geneva because of his non-Reformed views on the Trinity and the sacrament of baptism, requested he be beheaded as a traitor rather than burned as a heretic, but the authorities insisted on executing Servetus by fire.[25]
English Arians[edit source]
Post-Reformation Arians such as William Whiston often held a view of the incarnation in keeping with the personal pre-existence of Christ. Whiston considered the incarnation to be of the Logos Who had pre-existed as "a Metaphysick existence, in potentia or in the like higher and sublimer Manner in the Father as His Wisdom or Word before His real Creation or Generation."[26]
Jacob Bauthumley[edit source]
Jacob Bauthumley rejected that God was "onely manifest in the flesh of Christ, or the man called Christ". Instead, he held that God "substantially dwells in the flesh of other men and creatures" rather than solely Christ.[27]
Socinian and Unitarian[edit source]
Servetus rejected Arianism because it denied Jesus' divinity[28] so it is certain that he would have also rejected Socinianism as a form of Arianism which both rejects that Jesus is God, and, also that Jesus consciously existed before his birth, which most Arian groups accept. Fausto Sozzini and writers of the Polish Brethren such as Samuel Przypkowski, Marcin Czechowic and Johann Ludwig von Wolzogen saw the incarnation as being primarily a function of fatherhood. Namely that Christ was literally both 'Son of Man' from his maternal side, and also literally 'Son of God' on his paternal side. The concept of the incarnation —"the Word became flesh and dwelt among us"— was understood as the literal word or logos of Ps. 33:6 having been made human by a virgin birth. Sozzini, Przypkowski and other Socinian writers were distinct from Servetus in stating that Jesus having "come down from heaven" was primarily in terms of Mary's miraculous conception and not in Jesus having in any literal sense been in heaven.[29][30] Today the number of churches with Socinian Christology is very small, the main group known for this are the Christadelphians, other groups include CoGGC and CGAF. Modern Socinian or "Biblical Unitarian" writers generally place emphasis on "made flesh" not just meaning "made a body", but incarnation (a term these groups would avoid) requiring Jesus having the temptable and mortal nature of His mother.[31]
Oneness Pentecostalism[edit source]
In contrast to the traditional view of the incarnation cited above, adherents of Oneness Pentecostalism believe in the doctrine of Oneness. Although both Oneness and traditional Christianity teach that God is a singular Spirit, Oneness adherents reject the idea that God is a Trinity of persons. Oneness doctrine teaches there is one God who manifests Himself in different ways, as opposed to a Trinity, where God is seen as one being consisting of three distinct persons.
To a Oneness Pentecostal, Jesus is seen as both fully divine and fully human. The term Father refers to God Himself, who caused the conception of the Son in Mary, thus becoming the father of the child she bore. The term Son refers to the fully human person, Jesus Christ; and the Holy Ghost refers to the manifestation of God's Spirit inside of and around His people. Thus the Father is not the Son – and this distinction is crucial – but is in the Son as the fullness of His divine nature.[32] Traditional Trinitarians believe that the Son always existed as the eternal second person of the Trinity; Oneness adherents believe that the Son did not come into being until the incarnation, when the one and only true God took on human form for the first, last and only time in history.[33]
Church of Jesus Christ of Latter-day Saints (Mormonism)[edit source]
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Main articles: Mormonism and List of Latter Day Saint movement topics
According to Mormon theology two of the three distinct divine beings of their godhead have perfected, glorified, physical bodies, namely God the Father-Elohim and God the Son-Jehova. The Mormon godhead of Father, the Son, and the Holy Ghost are not said to be one in substance or essence; instead, they remain three separate beings, or personages.
This conception differs from the traditional Christian Trinity in which only one of the three divine persons, God the Son, had an incarnated physical body, and Jehova has not. It also differs totally from the Jewish tradition of ethical monotheism in which Elohim (Hebrew: אֱלֹהִים) is a completely different conception.
Notes[edit source]
^ The Seven Ecumenical Councils, from the Nicene and Post-Nicene Fathers, vols. 2–14 (CCEL.org) Contains detailed statements from each of these councils. The First Council of Nicaea, Council of Ephesus and Council of Chalcedon are the "First", "Third" and "Fourth" Ecumenical Councils, respectively.
^ (Syr.): A responsory, originally to a psalm, where each verse of a psalm had a response in poetic form. The text of this ma‛neetho dates back to the 6th century and is attributed in later sources to St. Severus, the Patriarch of Antioch (c. 465–538). The Byzantine Orthodox rite also has a similar hymn called a troparion and is attributed there to Emperor Justinian (c. 483-565)
References[edit source]
^ The Heavenly and Earthly Trinities on the site of the National Gallery in London.
^ McKim, Donald K. 1996. Westminster dictionary of theological terms. Louisville, Kentucky: Westminster John Knox Press. p. 140.
^ "Thomas Aquinas, "Of the Incarnation as part of the Fitness of Things", Jacques Maritain Center, University of Notre Dame". Archived from the original on 2015-06-22. Retrieved 2008-07-28.
^ McNamara, Edward. "Advent Prayer and the Incarnation", Zenit, December 6, 2005
^ Artermi, Eirini, The Religious Policy of the Byzantine Emperors from the 1st to 4th Ecumenical Council, retrieved 25 March 2015
^ Perrine, Tim., "What do Christians believe about the Incarnation?", CCEL
^ Ignatius of Antioch. Letter to the Ephesians, Chapter VII
^ Catechism of the Catholic Church (2nd ed.). Libreria Editrice Vaticana. 2019. Paragraphs 461–463.
^ "Compare Christian Denominations: Belief and Theology". Religion Facts. March 5, 2005.
^ "THE PROFESSION OF FAITH". Vatican.va.
^ Catechism Credo
^ Evangelium Vitae, 104
^ Catechism of the Catholic Church 85–90
^ Packer, J.I., "Incarnate Forever", Christianity Today, Vol. 48, No. 3, p.72, March 1, 2004
^ Welby, Justin. "Archbishop Justin addresses Muslim Council of Wales", The Archbishop of Canterbury, October 2, 2015
^ Drum, Walter. "The Incarnation". The Catholic Encyclopedia Vol. 7. New York: Robert Appleton Company, 1910. 20 Octobrt 2016
^ Athanasius, "Discourse I, Paragraph 39", Against the Arians, retrieved 2012-11-06
^ of Alexandria, Cyril (1995). On the Unity of Christ. Crestwood, NY: St. Vladimir's Seminary Press. p. 80. ISBN 978-0-88141-133-1.
^ Trinität und Reich Gottes. Zur Gotteslehre 1980
^ Moltmann, Jürgen (1993). The Trinity and the Kingdom: The Doctrine of God. Translated by Kohl. Minneapolis, MN: Fortress Press. p. 114. ISBN 9780060659066. |first2= missing |last2= (help)
^ Divine Liturgy of St. James. Translated by James Donaldson. From Ante-Nicene Fathers, Vol. 7. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, New York: Christian Literature Publishing Co., 1886.) Revised and edited for New Advent by Kevin Knight.
^ [1]
^ 'De trinitatis erroribus', Book 7.
^ Andrew Dibb, Servetus, Swedenborg and the Nature of God, University Press of America, 2005, p 93. Online at Google Book Search
^ Cottret, Bernard (2000). John Calvin. Translated by McDonald, M. Wallace. Grand Rapids: W.B.Eerdmans. pp. 222–225.
^ James E. Force William Whiston, honest Newtonian 1985 p16
^ Bauthumley, Jacob (1650). The Light and Dark Sides of God, Or, A Plain and Brief Discourse of the Light Side. London, English Commonwealth. p. 11.
^ Restitución, p. 137.
^ George Huntston Williams The Radical Reformation
^ Roland H. Bainton. The Reformation of the Sixteenth Century
^ A.D. Norris, The Person of the Lord Jesus Christ, The Christadelphian, Birmingham 1982
^ {David K. Bernard (1994-09-30). The Oneness View of Jesus Christ (Kindle Locations 362-367). World Aflame Press. Kindle Edition.}
^ Oneness doctrine is explained in detail in UPCI minister Dr. David K. Bernard's The Oneness of God Archived 2008-02-16 at the Wayback Machine, David K. Bernard (1994-09-30);The Oneness View of Jesus Christ (Kindle Locations 362-367). World Aflame Press. Kindle Edition; David S. Norris (2013-11-12). I AM: A Oneness Pentecostal Theology (Kindle Locations 190-192). Word Aflame Press. Kindle Edition.
This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). "The Incarnation". Catholic Encyclopedia. New York: Robert Appleton Company.External links[edit source]
'De trinitatis erroribus', by Michael Servetus (Non-Trinitarian)
On the Incarnation by Saint Athanasius of Alexandria. (Trinitarian)
The Oneness of God Homepage of Dr. David K. Bernard. (Oneness)
The Seven Ecumenical Councils, from the Nicene and Post-Nicene Fathers, vols. 2-14 (Trinitarian)
[2] by Artemi Eirini
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