Divine Paradoxes: Resolving Seeming Contradictions in Christian Theology
Category 2: Divine Attributes vs. Human Limitations
1. Introduction
The paradox of the Creator becoming a creature stands at the heart of Christian theology. The eternal, all-powerful God who brought the universe into existence (Genesis 1:1; John 1:3) entered His creation by taking on human nature in the person of Jesus Christ (John 1:14). This astonishing mystery raises deep questions about the nature of God, the incarnation, and how infinity could be joined with finitude without contradiction or confusion.
2. God as the Eternal Creator
2.1 Scriptural Witness
- “In the beginning, God created the heavens and the earth.” (Genesis 1:1)
- “All things were made by him; and without him was not any thing made that was made.” (John 1:3)
- “By him all things were created… and in him all things hold together.” (Colossians 1:16–17)
2.2 Theological Meaning
- God is self-existent, uncaused, and utterly distinct from the created order.
- He sustains all things, needing nothing, and is infinite in power and glory.
3. The Creator Entered Creation
3.1 The Incarnation
- “The Word became flesh, and dwelt among us.” (John 1:14)
- “Being in very nature God… he made himself nothing, taking the form of a servant.” (Philippians 2:6–7)
- “Great is the mystery of godliness: God was manifest in the flesh.” (1 Timothy 3:16)
3.2 Nature of the Paradox
- The eternal entered time, the infinite took on limitations, and the divine Person assumed a fully human nature, including frailty, hunger, tiredness, and death.
4. Theological Resolution: Hypostatic Union
- The two natures of Christ—divine and human—are united without confusion, change, division, or separation (Council of Chalcedon, AD 451).
- Christ remained fully God, even as He became truly man. He did not cease to be Creator, but chose to partake in creation.
5. Historical Reflection
- Irenaeus: “He became what we are, that we might become what He is.”
- Athanasius: On the Incarnation defends Christ as the eternal Logos who assumed humanity to restore it.
- Cyril of Alexandria: Emphasised the unity of personhood in Christ while retaining two distinct natures.
6. Clarifying the Paradox
| Divine Attribute | Apparent Contradiction |
|---|---|
| God is the eternal Creator | Yet He entered the created realm |
| God is self-sufficient | Yet He became dependent on food and rest |
| God is transcendent | Yet He dwelt among us |
Resolution: The Creator did not cease being divine but added humanity to His person. This voluntary condescension was for redemption, not limitation of deity.
7. Doctrinal and Devotional Implications
7.1 The Depth of Divine Humility
- God stooped to become what He made. This inspires awe, gratitude, and worship (2 Corinthians 8:9).
7.2 The Assurance of Divine Sympathy
- As one who shares our nature, Christ can truly sympathise with our weakness (Hebrews 4:15).
7.3 The Foundation of Redemption
- Only the Creator could recreate fallen humanity. Christ’s incarnation is the bridge between heaven and earth (1 Timothy 2:5).
8. Conclusion
“The Creator became the creature” is not a contradiction but a profound mystery. It reveals both God’s majesty and His mercy—that the One who holds the cosmos together was once held in Mary’s arms. In Christ, the infinite became intimate, and the eternal entered time, so that we might be lifted from earth to heaven.
References
- The Holy Bible, King James Version (KJV)
- Athanasius, On the Incarnation
- Irenaeus, Against Heresies
- Council of Chalcedon (AD 451)
- Cyril of Alexandria, Letters and Christological Dialogues
- Bavinck, Herman. Reformed Dogmatics, Vol. 3