On the Incarnation
An Introduction to the Theology of the Birth of Jesus
Two events universally recognized within Christianity would render it null and void in the absence of either: the incarnation and the resurrection of Jesus of Nazareth, the Christ and Son of God.
Today is Christmas Eve, so I would like to explore the first event now and consider the second one in a few months.
In the Early Church
On the face of it, the birth of Jesus seems quite simple: God caused Mary to conceive a child while still a virgin (Matt. 1:18-25; Luke 1:26-38). However, this is where the simplicity ends.
The early church (c. 30-500 A.D.) faced a paradox: How could Jesus simultaneously be fully God and man? As it attempted to understand the meaning of the incarnation, it fought against many heresies1 centered around the implications of Jesus’s birth.
Some of these heresies were Docetism, Arianism, Nestorianism, and Eutychianism. Docetism challenged the incarnation by claiming Jesus’s body was an illusion and only appeared to be physical. Arianism taught that Jesus was a created being, thus challenging His divinity.2 Nestorianism denied the unity of Christ by stating he was composed of two persons, one human and one divine, loosely joined together. Eutychianism argued that the human nature of Jesus was absorbed by the divine nature, thus compromising His humanity.
Needless to say, many struggled to comprehend the incarnation rightly.
Theologically Speaking
As the years have gone by, progress has been made in a more nuanced understanding of the incarnation of Jesus, but some of the best arguments were made by Saint Athanasius the Great of Alexandria (c. 318 A.D.). I will summarize these arguments here.
The Problem: God’s Nature and Humanity’s Need
By nature, God is eternal, meaning He has no beginning or end. This is hard for us to fathom because we are merely everlasting, meaning we have a beginning but no end. God created us in His image, so we can reason and have the potential for everlasting life.3 The potential for everlasting life is where the human need arises.
Shortly after creation, Eve was deceived by the serpent, and she and Adam fell into sin. This fall led to the corruption of the good that God had made. Death was introduced into the world, both spiritually and physically. Spiritual death meant there would be no more communion with God, complete alienation.
God was faced with two problems:
If He did not respond to the sin and corruption of Adam and Eve, His justice would be compromised.
If He enacted the rightful punishment—immediate death—the purpose of His creative act would be undermined.
Of course, God was unsurprised, and the solution was supernatural and super creative.
The Solution: Restoration via Incarnation
Because the fall of Adam and Eve corrupted all of creation, no creature could restore humanity to its original state of perfection.
God (the uncreated and unbegotten Father) sent Jesus (the uncreated but begotten Son) to take on flesh. This union with flesh was not superficial but was complete and perfect in joining God and man. Therefore, Jesus Christ is known as the God-man.
In His coming, Jesus became the new Adam who corrected the corruption and made it possible for humanity to be restored completely and perfectly. In His coming, the Son of God humbled Himself in being born a weak baby to a poor and lowly family in an animal trough. He did not cling to His rightful place of power, majesty, and pleasure with the Father, but instead lived a human life.
We celebrate Christmas because Jesus of Nazareth, the Christ, was given as the ultimate gift by the Supreme Gift Giver.
For the Ploughman
The incarnation is the foremost event in Christian theology. It shapes our understanding of God, humanity, and the world. As the foundation of our hope for salvation, it motivates us to live lives of faith and service.
The incarnation of Jesus has at least five theological implications:
We know God better.
Jesus says that whoever has seen Him has seen the Father (John 14:9). The invisible God was made visible, showing that God has chosen to reveal Himself in a tangible and personal way. His compassion and holiness are exemplified.
We are re-created better.4
Through the incarnation (and the eventual crucifixion and resurrection) of Jesus, those who accept Christ are made into a new creation (2 Cor. 5:17) and sanctified—that is, made holier over time—into the image of Christ (Phil. 1:6; Heb. 10:14).
Our faith and practice is better.
Before the incarnation, man required a human mediator (i.e., a priest) to offer sacrifices for his sins. With the incarnation, sacrifices have ceased, and the Elect are part of a royal priesthood represented in heaven by Christ Himself.
The World is made better.
The incarnation demonstrates that the created material world is not inherently evil (as argued by the practitioners of gnosticism). Moreover, there is an offering of hope for a better future when Christ will be our light and our temple (Rev. 21:22-27).
The Christian Life is better.
Christians—little Christs—can live a better life because of the incarnation, having seen His humility, love, and service in the Word. These should be the exemplars of Christendom. Further, there should be respect for all human life, from conception to grave, regardless of circumstance (1 Cor. 6:9-11; 2 Cor. 6:3-10).
As you seek to better understand the incarnation, allow me to recommend two resources5 that are immensely helpful in understanding the incarnation from a pre-modern and modern perspective are:
On the Incarnation by Saint Athanasius the Great of Alexandria
Conceived by the Holy Spirit by Rhyne Putman
As you celebrate the incarnation tomorrow with your family and friends, I would encourage you to think about all the good and honorable things brought about by Christ and share them with those who still live in darkness. Merry Christmas!
Until next time, keep your hand on the plow and break up the fallow ground.
If you appreciate my work but do not want to subscribe, I would invite you to consider my Buy Me a Coffee page, where you can make one-time donations.
Heresy, n.: theological or religious views opposed to the orthodox (i.e., right, correct, or true) position
Notable for this time of year, Saint Nicholas—the historical figure behind Santa Claus—allegedly struck Arius at the Council of Nicea in 325 A.D. in response to his lack of proper reverence. I say allegedly because some have claimed this is not historical and should be considered myth or legend. One claim against the legend's truth was posted on Aleteia (a Catholic site): “Did St. Nicholas punch Arius at the Council of Nicea?”
There is more to being created in God’s image than the capacity for reason and the potential for everlasting life. This would be better discussed in another article.
This statement should not be misunderstood to mean that we will achieve perfection in this life. No, our old self will decrease as our new self increases. Perfection will only be attained in eternity in the new heaven and new earth.
These resource links are affiliate links.
Well said and summarized!