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In The Doctrine of the Incarnation Opened, an abridgement of Edward Irving's (1792-1834) sermons, readers have fresh access to and insightful comment on Irving's distinctive views regarding the person of Jesus Christ. The book follows the sermons in a logical progression: the goal and method of the incarnation, the events of the incarnate life and the death of Christ, and the effects of the incarnation. For Irving, God the Son's assumption of a fallen human nature was of the upmost importance, and garnered most attention. This view also dominates Irving's soteriology, according to which the incarnate Son takes over the human will, reforming the very origin of sin, and offers obedience to the Father as a sacrifice of praise. Irving's radical Christological thought informed the thinking of notable theologians such as John McLeod Campbell, Thomas F. Torrance, and Karl Barth. With an introduction by G. McFarlane and a critical response by J.D. Cameron, The Doctrine of the Incarnation Opened provides an accessible format to engage with Irving's influential thoughts and ideas.
The incarnation--the act of God assuming mortal flesh through Jesus Christ--reveals God's radical love for a world marked by the rebellion of the created against their creator. God becomes human to create life and restore the disrupted divine-human relationship. This doctrine is thus the theme of the Christian faith par excellence. However, the incarnation does not begin with its ultimate realization in Jesus Christ; that single event is preceded by a long history of a God who continually reunites with his people to lead them from death to life, from bondage to freedom. God Becoming Human pursues the astonishing arc of the incarnation, chronicling the varying ways Scripture recounts the divide between God and the creatures of his likeness as well as the diverse expressions the text gives regarding the desire for reconciliation. As the expectations of an existing intermediary that can somehow bridge this gap between God and humans dwindle throughout the Old Testament, hope is increasingly placed on new forms of closeness to God. The closeness made possible by Jesus Christ receives a wide range of interpretations by New Testament witnesses and is continued by a rich chorus that culminates in the early church with the theology of the incarnation. Reinhard Feldmeier and Hermann Spieckermann invite readers to see that the doctrine of the incarnation, the pinnacle of the scriptural saga of redemption, reveals that God's ultimate purpose in dealing with creation was to become human. As narrated in the story of the fall, if paradise was lost because humanity wanted to emulate God, the one reconciled with God through Christ is now given the opportunity--and challenge--to become a child of God. In accordance with the One who descended from the heavenly throne, one must precisely lower oneself and thus fully embrace one's created humanness. It is through the flesh that the created and their creator are joined; there is no other path to unity.
This excellent study of the origins and early development of Christology by James D. G. Dunn clarifies in rich detail the beginnings of the full Christian belief in Christ as the Son of God and incarnate Word. By employing the exegetical methods of "historical context of meaning" and "conceptuality in transition," Dunn illumines the first-century meaning of key titles and passages within the New Testament that bear directly on the development of the Christian understanding of Jesus.
These questions are irresistible to ponder. The Bible says, "For who has known the mind of the Lord? Or who has been His counselor? Or who has ever first given to Him, and has to be repaid? For from Him and through Him and to Him are all things" (Romans 11:34-36a, Holman CSB).
A collection of original essays by leading philosophers of religion and philosophical theologians addressing the metaphysics of incarnation. Can it make sense to say that a single individual is both fully human and fully divine? What implications does such a claim have for our notions of humanity, divinity and personhood?
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This book weaves together an interpretation of Christian Scripture with a conversation between Colin Gunton and Dietrich Bonhoeffer concerning the role the Holy Spirit plays in shaping the person and work of Christ. The result is a theological description of human personhood grounded in a sustained engagement with, and critique of, Gunton's theological description of particularity - a topic central to all his thinking. In the course of the conversation with Bonhoeffer the book also offers one of few broad assessments of his work as a systematic theologian. In bringing together the work of two important modern theologians, this book explores both the possibilities of theology generated from Christian Scripture and the central importance of the doctrines of Christ and the Trinity in understanding what it means to declare someone or something unique.
This three-volume series provides a critical examination of the history of theology in Scotland from the early middle ages to the close of the twentieth century. Volume II begins with the early Enlightenment and concludes in late Victorian Scotland.
Barry D. Smith studies the salvation-historical meaning of Jesus' death (commonly known as the atonement) in the New Testament. Smith works his way through the four theories of the doctrine of the atonement that have emerged in the history of Christian theology: moral influence, governmental, satisfaction and Christus victor theories. Smith works from the premise that, for a theory of the atonement to be successful, no biblical data may be omitted or distorted, and the generalized concepts used to comprehend the biblical data must be easily seen as implicit in the data. From this vantage point, Smith advances a formulation of the atonement that is best supported by the biblical text itself. The conclusion Smith reaches is that the biblical data supports both the penal-substitutionary version of the satisfaction theory and the Christus victor theory of the atonement, each of which should be viewed as two parts of a more inclusive theory of atonement present in the New Testament.