JESUS, HUMANITY AND THE TRINITY assumed were already perfect, what would be the soteriological point of assuming it?), but humanity suffering the effects of sin - tempted, anxious before death, surrounded by sufferings of all kinds, in social conditions of exclusion and political conflict (2 The Word's assuming or bearing of all this in Christ means a fight with it, a fight whose success is assured by that very unity of the human with the Word, but ca genuine fight nonetheless where success is not immediate but manifests itself only over the course of time. The incarnation is not, then, to be identified with one moment of Jesus' life, his birth, in contradistinction from his ministry, death and resurrection. The incarnation is, to the contrary, the underlying given that makes all that Jesus does and suffers purifying, healing and elevating. As I have said, the incarnation is a given but what is being assumed and the effects of that assumption vary over time. The humanity of Jesus is therefore not perfected from the first as an immediate consequence of the incarnation, making Jesus' struggles and sufferings something he merely decides to go along with (a merely ‘economic' matter, as patristic theologians would say) for the benefit of others who do struggle and suffer at the mercy of a kingdom of sin and death. It is not the case, for example, that Jesus overcomes mortality as the incarnation of the Word before he is crucified.63 To the contrary, Jesus does not overcome temptation until he is tempted, does not overcome fear of death until he feels it, at which time this temptation and fear are assumed by the Word. Jesus does not heal death until the Word assumes death when Jesus dies; Jesus does not conquer sin until he assumes or bears the sin of others by suffering death at their hands, the ultimate human rejection of God's beneficence offered in his person. Here is a solution to the common problem of integrating the incarnation with the rest of those aspects of Jesus' life and death deemed See Barth, Church Dogmatics 1/2, 153: 'there must be no weakening or obscuring of the saving truth that the nature which God assumed in Christ is identical with our nature as we see it in the light of the Fall.' For the carly church, see, for example, John of Damascus, 'Exposition of the Orthodox Faith,' Book 3, chapter 20; and Gregory of Nyssa, 'An Address on Religious Instruction, 305: For how could our nature be restored if it was... not this sick creature of earth, which was united with the Divine? For a sick man cannot be healed unless the ailing part of him in particular receives the cure.' See Barth, Church Dogmatics IV/2, 140–1. 28
JESUS, HUMANITY AND THE TRINITY assumed were already perfect, what would be the soteriological point of assuming it?), but humanity suffering the effects of sin - tempted, anxious before death, surrounded by sufferings of all kinds, in social conditions of exclusion and political conflict (2 The Word's assuming or bearing of all this in Christ means a fight with it, a fight whose success is assured by that very unity of the human with the Word, but ca genuine fight nonetheless where success is not immediate but manifests itself only over the course of time. The incarnation is not, then, to be identified with one moment of Jesus' life, his birth, in contradistinction from his ministry, death and resurrection. The incarnation is, to the contrary, the underlying given that makes all that Jesus does and suffers purifying, healing and elevating. As I have said, the incarnation is a given but what is being assumed and the effects of that assumption vary over time. The humanity of Jesus is therefore not perfected from the first as an immediate consequence of the incarnation, making Jesus' struggles and sufferings something he merely decides to go along with (a merely ‘economic' matter, as patristic theologians would say) for the benefit of others who do struggle and suffer at the mercy of a kingdom of sin and death. It is not the case, for example, that Jesus overcomes mortality as the incarnation of the Word before he is crucified.63 To the contrary, Jesus does not overcome temptation until he is tempted, does not overcome fear of death until he feels it, at which time this temptation and fear are assumed by the Word. Jesus does not heal death until the Word assumes death when Jesus dies; Jesus does not conquer sin until he assumes or bears the sin of others by suffering death at their hands, the ultimate human rejection of God's beneficence offered in his person. Here is a solution to the common problem of integrating the incarnation with the rest of those aspects of Jesus' life and death deemed See Barth, Church Dogmatics 1/2, 153: 'there must be no weakening or obscuring of the saving truth that the nature which God assumed in Christ is identical with our nature as we see it in the light of the Fall.' For the carly church, see, for example, John of Damascus, 'Exposition of the Orthodox Faith,' Book 3, chapter 20; and Gregory of Nyssa, 'An Address on Religious Instruction, 305: For how could our nature be restored if it was... not this sick creature of earth, which was united with the Divine? For a sick man cannot be healed unless the ailing part of him in particular receives the cure.' See Barth, Church Dogmatics IV/2, 140–1. 28
Social Psychology (10th Edition)
10th Edition
ISBN:9780134641287
Author:Elliot Aronson, Timothy D. Wilson, Robin M. Akert, Samuel R. Sommers
Publisher:Elliot Aronson, Timothy D. Wilson, Robin M. Akert, Samuel R. Sommers
Chapter1: Introducing Social Psychology
Section: Chapter Questions
Problem 1RQ1
Related questions
Question
How is Jesus’ humanity perfected? (pp. 28)
Transcribed Image Text:JESUS, HUMANITY AND THE TRINITY
assumed were already perfect, what would be the soteriological point
of assuming it?), but humanity suffering the effects of sin - tempted,
anxious before death, surrounded by sufferings of all kinds, in social
conditions of exclusion and political conflict (2 The Word's assuming
or bearing of all this in Christ means a fight with it, a fight whose
success is assured by that very unity of the human with the Word, but
ca genuine fight nonetheless where success is not immediate but
manifests itself only over the course of time.
The incarnation is not, then, to be identified with one moment of
Jesus' life, his birth, in contradistinction from his ministry, death and
resurrection. The incarnation is, to the contrary, the underlying given
that makes all that Jesus does and suffers purifying, healing and
elevating. As I have said, the incarnation is a given but what is being
assumed and the effects of that assumption vary over time. The
humanity of Jesus is therefore not perfected from the first as an
immediate consequence of the incarnation, making Jesus' struggles and
sufferings something he merely decides to go along with (a merely
‘economic' matter, as patristic theologians would say) for the benefit
of others who do struggle and suffer at the mercy of a kingdom of sin
and death. It is not the case, for example, that Jesus overcomes
mortality as the incarnation of the Word before he is crucified.63 To
the contrary, Jesus does not overcome temptation until he is tempted,
does not overcome fear of death until he feels it, at which time this
temptation and fear are assumed by the Word. Jesus does not heal
death until the Word assumes death when Jesus dies; Jesus does not
conquer sin until he assumes or bears the sin of others by suffering
death at their hands, the ultimate human rejection of God's beneficence
offered in his person.
Here is a solution to the common problem of integrating the
incarnation with the rest of those aspects of Jesus' life and death deemed
See Barth, Church Dogmatics 1/2, 153: 'there must be no weakening or obscuring of the
saving truth that the nature which God assumed in Christ is identical with our nature as we see
it in the light of the Fall.' For the carly church, see, for example, John of Damascus, 'Exposition
of the Orthodox Faith,' Book 3, chapter 20; and Gregory of Nyssa, 'An Address on Religious
Instruction, 305: For how could our nature be restored if it was... not this sick creature of
earth, which was united with the Divine? For a sick man cannot be healed unless the ailing
part of him in particular receives the cure.'
See Barth, Church Dogmatics IV/2, 140–1.
28
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