Incarnation

In this essay, I argue that the Incarnation of the Son of God, understood in a traditionally orthodox way, is incompatible with an atemporalist concept of God. First, I explain what I mean by atemporalism, namely the idea that God exists outside time. I also show the main corollaries of that doctrine, most notably that all of God’s life occurs eternally simultaneously. Second, based on New Testament teaching and widely accepted creeds, I spell out philosophically what I mean by the (...) Incarnation. In short, I take it to be the doctrine that the Second Person of the Trinity at some point in time took on a human body as part of a fully human nature. I then proceed to my central argument, which derives a contradiction from the definitions of the Incarnation and of atemporalism, respectively. In the last section, I shall treat some possible objections to my argument and show that they do not solve the problem satisfactorily. (shrink)

Recent analytic theology has seen a wave of excellent work on the fundamental problem of Christology, the question of how one and the same person can be human full stop and divine full stop. Along the way, new objections have been raised for a venerable family of Christological views, whose distinctive is the employment of qua-devices to dissolve the difficulties stemming from the dual nature doctrine of Chalcedon and its successors. My objective in this article is twofold. First, I propose (...) to lay out a hierarchy of principles that should guide the search for a Christological theory. I then use these principles to illuminate the best qua-theoretic approach to Christology. Finally, I argue that the best qua-theory is at worst on a par with major recent views. (shrink)

I sympathetically explore the thesis that God literally forgets sins. I articulate some altruistic God might have for forgetting certain sins. If so, then God may have altruistic reasons to relinquish a great-making trait (omniscience). But according to traditional Anselmian perfect being theology, God is necessarily perfect and so incapable of acting on these altruistic reasons. More broadly, a God who necessarily has all the perfections is a God who is incapable of making a certain kind of sacrifice: God can (...) never make tradeoffs that diminish God’s overall greatness, even when those diminishments are relatively small (like forgetting a particular proposition) and the (altruistic) rewards of making the tradeoff substantial. I argue that God’s inability to make such tradeoffs is not a trivial cost for traditional perfect-being theologians who also believe that God is in loving relationships with creatures. Along the way, I explore the prospects for a less traditional form of perfect being theology, perfect being kenoticism, and different models for divine forgetting. (shrink)

Matteo Ricci (1552-1610) was an Italian Jesuit and one of the first Christian missionaries to China in the modern era. He was a genuine polymath—a translator, cartographer, mathematician, astronomer, and musician. Above all, Ricci was a missionary for the gospel. As we briefly examine his 1603 seminal work, The True Meaning of the Lord of Heaven, our hope is that we, as evangelical educators, will perceive some of the deeper principles necessary for our own missionary work among unreached people.

This article aims to provide an elucidation of the doctrine of the Incarnation. A new ‘reduplication strategy’ and ‘compositional model’ is formulated through the utilisation of certain concepts and theses from contemporary metaphysics, which will enable the doctrine of the Incarnation to be explicated in a clear and consistent manner, and the oft-raised objections against it being fully dealt with.

How good a theory is depends on how well it meets the goals of its inquiry. Thus, for example, theories in the natural sciences are better if in addition to stating truths, they also impart a kind of understanding. Recent proposals—such as Jc Beall’s Contradictory Christology—to set Christian theology within non-classical logic should be judged in a like manner: according to how well they meet the goals of Christology. This paper examines some of the effects of changing the logic of (...) Christology on meeting the proposed goals of that inquiry. The paraconsistent logic Beall favors has (FDE) features that inhibit increasing our understanding of the Incarnation. Of course, there is good reason to think understanding is not the goal of Christological inquiry, that its goals are (for lack of a better word) devotional. But FDE’s features don’t foster these goals either—raising questions about how much of a theological advance proposals like Beall’s could be. -/- [NOTE: The published version has some formatting errors, specifically with respect to block quotes. Please cite the published version, but if you are confused, consult the correctly formatted version on PhilArchive] -/- . (shrink)

This article aims to provide an a priori argument—termed the Flourishment Argument, for the veracity of the Christian conception of the Abrahamic religion that centres on God’s action of sending a divine and atoning prophet into the world. This specific informal argument will be presented through the formulation of a set of a priori reasons for why God would seek to interact with the world—developed in light of the work of Richard Swinburne, John Finnis, Linda Zagzebski and Alexander Pruss—which, in (...) combination, will provide individuals with grounds for believing in the veracity of these important Christian teachings. (shrink)

This article aims to provide a new philosophical explication of the doctrine of the Incarnation. A compositional model of the doctrine is formulated within the Dispositional Personhood account of Lynne Rudder Baker and the Composition as Identity framework of Donald L.M. Baxter. Formulating the doctrine of the Incarnation within this account and framework will enable it to be explicated in a clear and consistent manner, and the oft‐raised objections against this type of model can be answered.

The coherence objection to the doctrine of the Incarnation maintains that it is impossible for one individual to have both the attributes of God and the attributes of a human being. This article examines Thomas Aquinas’s answer to this objection. I challenge the dominant, mereological interpretation of Aquinas’s position and, in light of this challenge, develop and defend a new alternative interpretation of Aquinas’s response to this important objection to Christian doctrine.

This article develops an argument in defense of the claim that Aquinas holds that there are some kinds of activities which can be performed only by persons. In particular, it is argued that Aquinas holds that only persons can engage in the activities proper to a rational nature, e.g., the activities of intellect and will. Next, the article turns to discuss two implications of this thesis concerning Aquinas’s concept of a person. First, the thesis can be used to resolve a (...) prominent scholarly debate concerning Aquinas’s views on the possibility of human persons surviving their bodily deaths. Second, it also points to a problem with a leading interpretation of Aquinas’ account of the Christian doctrine of the Incarnation. Finally, the article concludes by discussing how a correct interpretation of Aquinas’s views on these matters is related to a broader scholarly debate concerning the history of the Western concept of a person. (shrink)

Why I thought it useful to offer an explanation of Hegel’s doctrine on the Incarnation was so that the reader may be empowered to identify Hegel’s influence in modern accounts of this mystery. Even if, in my view, Hegel’s interpretation of revealed religion differs greatly from Catholic Doctrine, it is not surprising to find the presence of some of his concepts in modern theology. In truth, what matters is not the theologian’s self-identification as Hegelian or as non-Hegelian, but whether or (...) not the theologian adopts Hegel’s concepts. This paper offers an explanation of the internal dynamism of Hegelian concepts and their relation to Christian doctrine in Hegel’s Phenomenology of Spirit. This research may help to show in what way it is possible to explain Christian religious doctrine with a philosophy other than the Thomistic one and how, at least in Hegel’s case, religious doctrine is changed and reduced to an erroneous philosophical content. Also, an attempt is made to show the internal “coherence” of this Hegelian re-reading of Christianity so that theologians may become more cautious about accepting an explanation of Christian doctrine simply because the Christian language is preserved in that explanation. (shrink)

The teaching of deification has long been emphasized as a peculiarity of Eastern Orthodox theology, which is unmatched by Latin fathers. Protestanttheologians reduced this teaching to the influence of paganism and explained it asone of the indicators of the unhealthy Hellenization of Gospel science. Accordingto the general agreement of contemporary scholars, St. Augustine not only speaksof deification but deification occupies a significant place in his theological system.We will try to analyze the most significant aspects of Augustine’s teaching on dei-fication in (...) the context of his general theological position. (shrink)

Even thirty years after Thomas Morris wrote The Logic of God Incarnate, there are some claims that Morris makes that require examination in analytic Christology. One of those claims is a concession that Morris gives to modalists near the end of the book, where he says that the two-minds view he has defended can be used to provide a consistent modalistic understanding of Jesus’s prayer life. This view, he says, blocks the inference from the fact that Jesus prays to the (...) Father to the additional claim that Jesus and the Father are numerically distinct. I argue that Oneness Pentecostals can appropriate central concepts from The Logic of God Incarnate as Morris suggests, and further that this means Oneness Pentecostals should abandon the claim that Jesus believes he just is the Father. Once Oneness Pentecostals abandon this claim, they can give a possible explanation of how it is that Jesus relates to the Father in prayer even though he just is the Father. (shrink)

In this paper, we provide an account of the ontological status of Christ’s dead body, which remained in the tomb during the three days after his crucifixion. Our account holds that Christ’s dead body – during the time between his death and resurrection – was prime matter without a substantial form. We defend this account by showing how it is metaphysically possible for prime matter to exist in actuality without substantial forms. Our argument turns on the truth of two theses: (...) God is able to produce all acts of secondary causes without those secondary causes, and Substantial forms are secondary causes of the actuality of prime matter. We argue that the metaphysical possibility of matter without form is perfectly consistent with holding both there is only one substantial form in a material substance and that prime matter is pure potentiality. Moreover, we argue that the metaphysical possibility of matter without form does little-to-no damage to our natural understanding of material substances. (shrink)

[paragraph 3 of the article] The goal of this article is to flesh out that initial understanding of incarnational immutability. The method I employ to attain this goal is to consider cases of predications from the texts of conciliar Christology. I show potential ontological truth conditions for those predications being true that do not require the truth conditions I propose for immutability to be unsatisfied. Put otherwise, I show ontological truth conditions for predications that imply Christ’s mutability and Incarnation that (...) are also consistent with the truth of “Christ is immutable.” Since the truth conditions for the incarnational texts do not require the falsity of the claim that “Christ is immutable,” the incarnational claims do not require the rejection of immutability. In other words, the Incarnation is no reason to deny divine immutability, and vice versa. (shrink)

Τρόπος ὑπάρξεως bei den Kappadokischen Vätern und bei St. Maximus Confessor In dieser Arbeit werden wir versuchen, zu erörtern, was der Begriff τρόπος ὑπάρξεως bei den Kappadokischen Vätern im Kontext ihrer Triadologie bedeutet. Unserer Meinung zufolge ist die Reduktion der Bedeutung des Begriffs τρόπος ὑπάρξεως auf individuelles Wesen mit Charakteristika kein entsprechendes Abbild der Absicht der Väter. Ganz im Gegensatz, der Begriff τρόπος ὑπάρξεως dient bei ihnen als Unterstützung für die Konstituierung des Begriffs der Hypostase, welcher neben der Bedeutung eines (...) individuellen Wesens mit Charakteristika auch Relation als Schlüs-selmoment ihrer personalistischen Ontologie besitzt. (shrink)

St. Maximus the Confessor claims that the logos of created beings represents their essence as an icon. This claim gives us the opportunity to understand the term essence as an dynamic reality and not as a static given. Essence is not something that the being is, but what it is supposed to be. The idea of icon is herein present as ultimately ontological. The icon is no mirror of reality, but rather its eschatological realization. That which will be uncovers the (...) truth of the being. This way, St. Maxius has founded a dynamic ontology, which is a fundamental step away from the Hellenic heritage. The equalization of the essence of beings and icon is only possible in an Eucharistic view of the world, wherein the Eucharist represents in an iconic way the presence of the eschatological truth in history. (shrink)

This review shows Agamben as reading Dante and misunderstanding the Jesus event.

The theological teachings of John Philoponus are important for several reasons: a) to see the real achievements and influences of Aristotelian logic in regard to theology, b) to see the real consequences of not accepting hypostasis as relational and ontologically based and c) to assess the real consequences of such teachings for Triadology and Christology.

As Augustine himself testifies, he did not know Origen’s work so well. However, this does not mean that he was not acquainted with his key soteriological hypotheses, especially his teachings on apocatastasis. Although Augustine’s doctrine of predestination has completely opposite consequences in comparison to Origen’s teaching about apocatastasis, we believe that these teachings share the common ontological basis, which is the subject of this study. While Origen’s Christology is often called into question, Augustine’s Christology is considered correct. However, with both (...) authors we find a certain marginalisation of Christology in the field of ontologically understood soteriology. Theological insights of these two authors influenced to a significant extent the development of theology of both the East and West, making their works significant up until today, both from the aspect of Christian self-understanding and from the aspect of ecumenical dialogue. (shrink)

Larche equals person and individual, and there comes his misunderstanding of Zizioulas. He does not understand that person is a word for relation,and that way staying among the borders of classic scholastic thought. In the other hand, he understands the nature to be a realistic different entity in whichpersons participate. Because, the Fathers that Larche mentions in many places are directly opposite to Larches thought, he is forced to stretch his interpreta-tion, and is forced to come up with contradictory statements, (...) of many whichwe have shown. (shrink)

The term prohairesis has a long history; its usage is crucial for the development and understanding of basic ethical and anthropological assumptions in ancient Hellenic philosophy. In this article the author analyses the most important moments for the semantic transformation of this term, with particular reference to the implications of its usage in Byzantine theological and philosophical heritage, with the ultimate expression in work of St Maximus the Confessor and his christological synthesis. The equation between the terms prohairesis and gnome (...) and their separation from the authentic human nature, as well as the usage of the term thelesis for the original „human will“, represents the thorough revision of the antique philosophical heritage which could be compared with the distinction of the terms ousia and hypostasis by Cappadocian Fathers. In this article the author will show the extent to which and the way in which Byzantine theological and philosophical thought adopted and transformed its own Hellenic heritage. (shrink)

In a series of papers, Thomas P. Flint has posited that God the Son could become incarnate in any human person as long as certain conditions are met (Flint 2001a, 2001b). In a recent paper, he has argued that all saved human persons will one day become incarnated by the Son (Flint 2011). Flint claims that this is motivated by a combination of Molinism and orthodox Christology. I shall argue that this is unmotivated because it is condemned by orthodox Christology. (...) Flint has unknowingly articulated a version of the heresy called Origenism that is condemned by the Fifth Ecumenical Council. After arguing that Flint’s account is unmotivated because it is condemned, I shall offer some reflections and prolegomena on the relationship between contemporary analytic theology and the ecumenical creeds. (shrink)

In this article I canvas the options available to a proponent of the traditional doctrine of the incarnation against a charge of incoherence. In particular, I consider the charge of incoherence due to incompatible predications both being true of the same one person, the God-man Jesus Christ. For instance, one might think that any- thing divine has to have certain attributes – perhaps omnipotence, or impassibility. But, the charge continues, nothing human can be omnipotent or impassible. And so nothing can (...) be divine and human. So Christ is not both God and man, contrary to the traditional doctrine of the incarnation. To do so, first, in Section II, I will present the problem as a deductively valid argument. I then, in that section, go on to show that the proponent of traditional Christology should grant all but one premise of the argument. In the remaining sections I will canvas possible solutions to the problem. In Section III I discuss three ways to deny Premise 3 of the forthcoming argument. These ways include a Kenotic response, qua-modification (in four versions), and finally a response that accepts the compatibility of the allegedly incompatible predicates. (shrink)

We respond to Swinburne’s reply to our critique of his argument for the Resurrection by defending the relevance of our counterexamples to his claim that God does not permit grand deception. We reaffirm and clarify our charge that Swinburne ignores two crucial items of Negative Natural Theology (NNT)—that God has an exceptionally weak tendency to raise the dead and that even people with exemplary public records sometimes sin. We show, accordingly, that our total evidence makes it highly probable that Jesus (...) was not sinless, incarnate, or resurrected and that God has permitted massive deception regarding these defining Christian dogmas. (shrink)

I consider the fundamental philosophical problem for Christology: how can one and the same person, the Second Person of the Trinity, be both God and man. For being God implies having certain attributes, perhaps immutability, or impassibility, whereas being human implies having apparently inconsistent attributes. This problem is especially vexing for the proponent of Conciliar Christology – the Christology taught in the Ecumenical Councils – since those councils affirm that Christ is both mutable and immutable, both passible and impassible, etc. (...) Many extant solutions to this problem approach it by claiming that the predicates are incompatible when said of the same thing without qualification, but that once the appropriate qualification is added, compatibility is achieved. I provide a different approach. Here I argued that the predicates can be understood so that they are compatible. I then work out the logical relations between the predicates, so understood, showing that no contradiction follows from understanding them in the way I suggest. After that, I consider some of the motivations we have for believing the purportedly incompatible pairs to be, in fact, incompatible, and argue that, on the view offered here, we can salvage most of our intuitions that motivate taking the predicates as incompatible. Finally, I consider three objections. (shrink)

The doctrine that Christ is really present in the Eucharist appears to entail that Christ's body is not only multiply located but present in different ways at different locations. Moreover, the doctrine poses an even more difficult meta-question: what makes a theological explanation of the Eucharist a ‘real presence’ account? Aquinas's defence of transubstantiation, perhaps the paradigmatic account, invokes Aristotelian metaphysics and the machinery of Scholastic philosophy. My aim is not to produce a ‘rational reconstruction’ of his analysis but rather (...) to suggest a metaphysically innocent alternative that will ‘save the phenomena’ of religious belief and practice.Send article to KindleTo send this article to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about sending to your Kindle. Find out more about sending to your Kindle. Note you can select to send to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply. Find out more about the Kindle Personal Document Service.The real presenceVolume 49, Issue 1H. E. BABER DOI: https://doi.org/10.1017/S0034412512000121Your Kindle email address Please provide your Kindle [email protected]@kindle.com Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Dropbox To send this article to your Dropbox account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Dropbox. The real presenceVolume 49, Issue 1H. E. BABER DOI: https://doi.org/10.1017/S0034412512000121Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Google Drive To send this article to your Google Drive account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Google Drive. The real presenceVolume 49, Issue 1H. E. BABER DOI: https://doi.org/10.1017/S0034412512000121Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Export citation Request permission. (shrink)

A knowledge argument is offered that presents unique difficulties for Christians who wish to assert that God is essentially omniscient. The difficulties arise from the doctrine of the incarnation. Assuming that God the Son did not necessarily have to become incarnate, then God cannot necessarily have knowledge de se of the content of a non-divine mind. If this is right, then God’s epistemic powers are not fixed across possible worlds and God is not essentially omniscient. Some options for Christian theists (...) are discussed, including rejecting traditional theism in favour of some version of pantheism or panentheism. (shrink)

According to Christian belief, Jesus Christ is a divine person who became “incarnate,” i.e., who became human. A key event in the second act of the drama of creation and redemption, the incarnation could not have failed to interest Aquinas, and he discusses it in a number of places. A proper understanding of what he thought about it is thus part of any complete understanding of his work. It is, furthermore, a window into his ideas on a variety of other (...) topics: God, human nature, language, substance, and so on. Finally, it forces us to come to grips with what is at stake in acknowledging that Aquinas was not only a philosopher but a theologian as well. (shrink)

According to Christian doctrine as formulated by the Council of Chalcedon (451), Christ is one person (one supposit, one hypostasis) existing in two natures (two essences), human and divine. The human and divine natures are not merged into a third nature, nor are they separated from one another in such a way that the divine nature goes with one person, namely, the Word of God, and the human nature with another person, namely, Jesus of Nazareth. The two natures belong to (...) just one person, and the one person has two distinct natures. Chalcedon‟s justly-famous formula brought the debate into sharper focus and ruled out certain options, but of course it did not bring the arguments to a complete end. More councils,more debates, and more questions were to follow, although the range of disagreement tended to narrow. In the medieval Latin West, Peter Lombard (†1160) identified in book III of the Sententiae three “opinions” on the topic, but by the middle of the thirteenth century, it was widely agreed that only one of them was orthodox teaching. This relative unity of thought provided the space within which more detailed issues could be debated, and one of the most interesting of these concerned existence (esse): how many existences are there in Christ? Since Christ is only one person, it might seem that he has only one existence. On the other hand, he has two natures, so perhaps instead he has more than one existence. In this one paper, my goal is rather modest. I discuss only a few of the relevant authors, and I focus primarily on which questions they were asking. I proceed as follows. I first look at Thomas Aquinas, whose remarks on these topics had such a large influence on the debate later in the thirteenth and fourteenth centuries. Crucial will be certain distinctions that Thomas makes, distinctions we can see as disambiguating the question we began with, namely, „How many existences are there in Christ?‟. After that I will look at how one of those distinctions makes its appearance in the writings of two post-Thomistic authors, Giles of Rome and Godfrey of Fontaines. (shrink)

In this paper we investigate composition models of incarnation, according to which Christ is a compound of qualitatively and numerically different constituents. We focus on three-part models, according to which Christ is composed of a divine mind, a human mind, and a human body. We consider four possible relational structures that the three components could form. We argue that a ‘hierarchy of natures’ model, in which the human mind and body are united to each other in the normal way, and (...) in which they are jointly related to the divine mind by the relation of co-action, is the most metaphysically plausible model. Finally, we consider the problem of how Christ can be a single person even when his components may be considered persons. We argue that an Aristotelian metaphysics, according to which identity is a matter of function, offers a plausible solution: Christ's components may acquire a radically new identity through being parts of the whole, which enables them to be reidentified as parts, not persons. (shrink)

According to authoritative Christian teaching, Jesus Christ is a single person existing in two natures, divinity and humanity. In attempting to understand this claim, the high-scholastic theologians often asked whether there was more than one existence in Christ. John Duns Scotus answers the question with a clear and strongly-formulated yes, and Thomists have sometimes suspected that his answer leads in a heretical direction. But before we can ask whether Scotus‘s answer is acceptable or not, we have to come to a (...) clear understanding of what his answer is. And before we can ask what his answer is, we have to come to a clear understanding of what question or questions he is trying to answer. In this paper I begin by explaining that the question about Christ‘s existence is ambiguous, i.e., that there are actually two questions hidden behind one formulation. Next I look at Scotus‘s writings on the topic in order to determine which question he is really trying to answer, and I argue that he is trying to answer both of them, even though he does not make this clear. Third, I provide an initial look at the answers that he gives. Fourth, I explain why these answers might seem problematic, especially from a Thomistic perspective. Fifth, I explain Scotus‘s answers in more detail and show that they are not problematic in the way that some Thomists have held. Indeed, at least some of Scotus‘s ideas are the very same ideas that Thomas spells out in one of his works. (shrink)

In this paper I show that the problem of temporary intrinsics and a fundamental philosophical problem concerning the doctrine of the incarnation are isomorphic. To do so, I present the problem of temporary intrinsics, along with five responses to the problem. I then present the fundamental problem for Christology, which I call the problem of natural intrinsics. I present six responses to that problem, all but the last analogous to a response to the problem of temporary intrinsics. My goal is (...) not to argue that any individual response to either problem is correct. Instead, my goal is to present and defend an interesting and unnoticed similarity between two different problems, and to note how work on one problem can help with work on the other. -/- This is a penultimate manuscript, and not a final version, of a forthcoming article in Oxford Studies in Philosophy of Religion. As such, please do not cite this version; cite the official version, due out in OSPR VII in 2015. (shrink)

In a pair of recent articles, Brian Leftow and Eleonore Stump offer independent, although similar, accounts of the metaphysics of the Incarnation. Both believe that their Aquinas-inspired theories can offer solutions to the kind of Leibniz’s Law problems that can seem to threaten the logical possibility of this traditional Christian doctrine. In this paper, I’ll have a look at their compositional account of the nature of God incarnate. In the end, I believe their position can be seen to have unacceptable (...) philosophical and theological implications, and that is it inadequate to solve the Leibniz’s law problems that motivate it in the first place. (shrink)

In my chapter "Christology and Anthropology in Friedrich Schleiermacher,” I discuss Schleiermacher's understanding of both the person and work of Christ. Schleiermacher's dialogue with the orthodox Christological tradition preceding him, as well as his understanding of the work of Christ, is founded on a critical analysis of the fundamental person-forming experience of being in relation to Christ and the community founded by him. I provide an analysis of Schleiermacher's discussion of the difficulties surrounding the use of the word "nature" in (...) relation to Jesus' humanity and divinity, and then move to discuss how Schleiermacher understands both the humanity and divinity of Jesus, as well as how the two stand in relation to one another. In the original divine decree Jesus Christ is ordained as the person through which the whole human race is to be completed and perfected, and the essence of perfect human nature just is to express divine. This is the essence of Schleiermacher's solution to the Christological problem, that is, of how the divine and the human can converge in one person. I then move to discuss Schleiermacher's understanding of the work of Christ as involving two interrelated moments. The first is the awakening of the God-consciousness. The second involves the self-expression of this God-consciousness in the form of Christian love in the community of believers. As such, the principle work of Christ is the founding of the kingdom of God. (shrink)

In this paper I explain Thomas Aquinas's view that Christ is a composite person, and then I explain the role of Christ's compositeness in Thomas‘s solutions to a range of Christological problems. On the topics I will be discussing, Thomas‘s views did not change significantly over the course of his career; for the sake of simplicity, then, I will focus on texts from the Summa theologiae, citing parallels in the notes.

This study argues for the historical existence of Jesus of Nazareth as a radical Jewish pacifist who angered both the orthodox religious establishment and those who advocated violent insurrection against the Romans. The author asserts that Jesus' views were based on belief in a non-retributive, omnibenevolent God, challenging not only the Mosaic Law but assumptions about eternal punishment and the divine sanction of the state and its retributive institutions of war and punishment. The volume also interprets Paul as being the (...) first Christian revisionist. As a result, orthodox Christianity, through the influence of Paul (and thus Augustine, Aquinas, Luther, and Calvin), has mistakenly promoted the "just war" and "divinely ordained state" doctrines in the name of a thinker whose conclusions were in the opposite direction. (shrink)

Traditionally, the term ’God’ has been understood either as a proper name or as a description. However, according to a new view, the term God’ in a sentence like "Jesus Christ is God" functions as a kind term, much as the term ’tiger’ functions in the sentence "Tigger is a tiger." In this paper I examine the claim that divinity can be construed as a ’supernatural’ kind, developing the outlines of an account of the semantics of God’ along these lines, (...) and suggest that it might solve an important philosophical problem concerning the Incarnation. (shrink)

The philosophy of superdeterminism is based on a single scientific fact about the universe, namely that cause and effect in physics are not real. In 2020, accomplished Swedish theoretical physicist, Dr. Johan Hansson published a physics proof using Albert Einstein’s Theory of Special Relativity that our universe is superdeterministic meaning a predetermined static block universe without cause and effect in physics. This new scientific understanding of the nature of our universe largely comports with Catholic doctrine. The new philosophy of superdeterminism (...) supports Catholic doctrines, such as original sin, the Trinity, the divine attributes of God, the incarnation, the resurrection of Jesus, the authority of the Roman Catholic Church, the existence of an afterlife in Heaven, Hell or Purgatory, miracles and spiritual experiences. The philosophy of superdeterminism supports Catholicism albeit under a new scientific way of thinking about our universe as a predetermined static block reality without cause and effect in physics. (shrink)