JESUS The key to solving the puzzle is the general soteriological viewpoint of God's gift-giving in ever increasing unity with God, a viewpoint n that can be unpacked, as I have said, according to those two principles of divine transcendence and non-competitiveness. Most generally, Jesus is the one in whom God's relationship with us attains perfection. In Jesus, unity with God takes a perfect form; here humanity has become God's own. That is the fundamental meaning of incarnations of God's becoming human. In keeping with the general idea that unity with God is the means of gift-giving to what is other than God (what I have expressed more abstractly as a non-competitive relation between what we have and what God has), the effect of this perfect relationship with God is perfect humanity, humanity to which God's gifts are communicated in their highest form. The point of incarnation is therefore, as it was for the early Greek Fathers, the perfection of Chumanity this is a human-centered Christology just because it is an incarnation-centered one. 1+ By way of this perfected humanity in union with God, God's gifts are distributed to us - we are saved – just to the extent we are one with Christ in faith and love; unity with Christ the gift-giver is the means of our perfection as human beings, just as the union of humanity and divinity in Christ was the means of his perfect humanity United with Christ, we are thereby emboldened as ministers of God's beneficence to the world, aligning ourselves with, entering into communion with, those in need as God in Christ was for us in our need and as Christ was a man for others, especially those in need If This general viewpoint on Christology suggests how a principle of non-competitiveness is worked out here, but it does little as it stands to unpack (a) the meaning and intelligibility of incarnation, (b) the process by which its effects on humanity are achieved, or (c) the character of those effects as exhibited in Jesus' life. How, for example, might any of this respect the real humanity of Jesus, as that appears from the perspective of modern historical consciousness? Clearly quite a number of Christological conundrums remain for discussion in this chapter, keeping in mind the principles of divine transcendence and non-competitiveness I have mentioned. "This is perhaps most obvious in the writings of Cyril of Alexandria; see his On the Unity of Christ, trans, and intro. John McGuckin (Crestwood, New York: St Vladimir's Seminary Press, 1995).
JESUS The key to solving the puzzle is the general soteriological viewpoint of God's gift-giving in ever increasing unity with God, a viewpoint n that can be unpacked, as I have said, according to those two principles of divine transcendence and non-competitiveness. Most generally, Jesus is the one in whom God's relationship with us attains perfection. In Jesus, unity with God takes a perfect form; here humanity has become God's own. That is the fundamental meaning of incarnations of God's becoming human. In keeping with the general idea that unity with God is the means of gift-giving to what is other than God (what I have expressed more abstractly as a non-competitive relation between what we have and what God has), the effect of this perfect relationship with God is perfect humanity, humanity to which God's gifts are communicated in their highest form. The point of incarnation is therefore, as it was for the early Greek Fathers, the perfection of Chumanity this is a human-centered Christology just because it is an incarnation-centered one. 1+ By way of this perfected humanity in union with God, God's gifts are distributed to us - we are saved – just to the extent we are one with Christ in faith and love; unity with Christ the gift-giver is the means of our perfection as human beings, just as the union of humanity and divinity in Christ was the means of his perfect humanity United with Christ, we are thereby emboldened as ministers of God's beneficence to the world, aligning ourselves with, entering into communion with, those in need as God in Christ was for us in our need and as Christ was a man for others, especially those in need If This general viewpoint on Christology suggests how a principle of non-competitiveness is worked out here, but it does little as it stands to unpack (a) the meaning and intelligibility of incarnation, (b) the process by which its effects on humanity are achieved, or (c) the character of those effects as exhibited in Jesus' life. How, for example, might any of this respect the real humanity of Jesus, as that appears from the perspective of modern historical consciousness? Clearly quite a number of Christological conundrums remain for discussion in this chapter, keeping in mind the principles of divine transcendence and non-competitiveness I have mentioned. "This is perhaps most obvious in the writings of Cyril of Alexandria; see his On the Unity of Christ, trans, and intro. John McGuckin (Crestwood, New York: St Vladimir's Seminary Press, 1995).
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
Why are Christians saved by the incarnation of Christ according to Dr. Tanner? (p. 9)
Transcribed Image Text:JESUS
The key to solving the puzzle is the general soteriological viewpoint
of God's gift-giving in ever increasing unity with God, a viewpoint n
that can be unpacked, as I have said, according to those two principles
of divine transcendence and non-competitiveness. Most generally,
Jesus is the one in whom God's relationship with us attains perfection.
In Jesus, unity with God takes a perfect form; here humanity has
become God's own. That is the fundamental meaning of incarnations
of God's becoming human. In keeping with the general idea that unity
with God is the means of gift-giving to what is other than God (what I
have expressed more abstractly as a non-competitive relation between
what we have and what God has), the effect of this perfect relationship
with God is perfect humanity, humanity to which God's gifts are
communicated in their highest form. The point of incarnation is
therefore, as it was for the early Greek Fathers, the perfection of
Chumanity this is a human-centered Christology just because it is an
incarnation-centered one. 1+ By way of this perfected humanity in union
with God, God's gifts are distributed to us - we are saved – just to the
extent we are one with Christ in faith and love; unity with Christ the
gift-giver is the means of our perfection as human beings, just as the
union of humanity and divinity in Christ was the means of his perfect
humanity United with Christ, we are thereby emboldened as ministers
of God's beneficence to the world, aligning ourselves with, entering
into communion with, those in need as God in Christ was for us in our
need and as Christ was a man for others, especially those in need
If
This general viewpoint on Christology suggests how a principle of
non-competitiveness is worked out here, but it does little as it stands
to unpack (a) the meaning and intelligibility of incarnation, (b) the
process by which its effects on humanity are achieved, or (c) the
character of those effects as exhibited in Jesus' life. How, for example,
might any of this respect the real humanity of Jesus, as that appears
from the perspective of modern historical consciousness? Clearly quite
a number of Christological conundrums remain for discussion in this
chapter, keeping in mind the principles of divine transcendence and
non-competitiveness I have mentioned.
"This is perhaps most obvious in the writings of Cyril of Alexandria; see his On the Unity
of Christ, trans, and intro. John McGuckin (Crestwood, New York: St Vladimir's Seminary
Press, 1995).
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