Divine Paradoxes: Resolving Seeming Contradictions in Christian Theology
Category 2: Divine Attributes vs. Human Limitations
1. Introduction
The paradox of the Incarnation stands as one of the most staggering affirmations of Christian theology: the Infinite God entered finite humanity. How can the boundless One who fills heaven and earth (Jeremiah 23:24) be contained in the womb of a virgin (Luke 1:31), and dwell among limited, time-bound creation? This mystery—central to Christian confession—raises profound tensions between divine infinitude and human limitation.
2. God is Infinite
2.1 Scriptural Foundations
- “Great is our Lord, and of great power: his understanding is infinite.” (Psalm 147:5)
- “Do not I fill heaven and earth? saith the Lord.” (Jeremiah 23:24)
- “Whom the heaven and heaven of heavens cannot contain.” (1 Kings 8:27)
- “His greatness is unsearchable.” (Psalm 145:3)
2.2 Theological Attributes of Infinity
- God’s infinity refers to His limitlessness in essence, power, knowledge, and presence.
- He transcends space, time, and materiality.
- The infinite God is not merely the largest being, but categorically beyond all finitude.
3. God Entered the Finite in Christ
3.1 The Incarnation
- “And the Word was made flesh, and dwelt among us.” (John 1:14)
- “In him dwelleth all the fulness of the Godhead bodily.” (Colossians 2:9)
- “Who, being in the form of God… took upon him the form of a servant.” (Philippians 2:6–7)
3.2 Finite Characteristics of Christ’s Humanity
- He grew (Luke 2:52), became hungry (Matthew 4:2), and wept (John 11:35).
- His human body was subject to time, pain, and space.
4. Theological Resolution: Hypostatic Union
4.1 One Person, Two Natures
- Christ’s divine nature remained infinite, while His human nature was finite.
- The hypostatic union (one person, two distinct natures) preserves both:
- He is not a blended being, but fully God and fully man.
4.2 Infinity Not Diminished
- The Infinite was not reduced, but rather veiled in flesh.
- God entered the finite without surrendering His infinitude—He added humanity, not subtracted divinity.
4.3 Spatial Incarnation and Omnipresence
- As God, Christ remained omnipresent.
- As man, He was located in a specific place and time.
- Augustine: “He came to us in such a way that He remained where He came from.”
5. Historical Reflections
5.1 Patristic Thought
- Gregory Nazianzus: “What is not assumed is not healed”—He had to enter full humanity.
- Athanasius: The Infinite took on finitude to renew the image of God in man.
5.2 Reformation Theology
- Luther: The “hiddenness of God” in Christ is where we encounter grace in the finite.
- Calvin: God accommodated Himself to us through Christ’s humanity without compromising His glory.
6. Clarifying the Paradox
| Divine Attribute | Apparent Contradiction |
|---|---|
| God is infinite | Yet Christ inhabited a human body |
| God transcends time | Yet Christ lived within historical chronology |
| God cannot be contained | Yet dwelt in a manger and on a cross |
Resolution: God entered the finite realm in the person of Christ, not by limitation, but by incarnational mystery—remaining fully infinite, while becoming truly human.
7. Doctrinal and Devotional Implications
7.1 Dignity of Humanity
- The Infinite God entering the finite world shows that humanity matters deeply to God.
- Embodiment is honoured, not despised.
7.2 Trust in the Nearness of God
- The infinite God is not aloof; He has drawn infinitely near.
- Christ understands human frailty from within.
7.3 A God Worth Worshipping
- The One who fills all things is also the Crucified Saviour.
- Worship is both awe-filled and intimate.
8. Conclusion
That the Infinite entered the finite is not a logical contradiction but a glorious paradox—a mystery of divine humility and redemptive love. Through the Incarnation, the God who cannot be contained entered into human history without ceasing to be infinite, so that finite humans might enter into fellowship with the Infinite God.
References
- The Holy Bible, King James Version
- Augustine, Sermons on the Incarnation
- Athanasius, On the Incarnation
- Gregory of Nazianzus, Theological Orations
- Calvin, Institutes of the Christian Religion
- Luther, Heidelberg Disputation
- Anselm, Cur Deus Homo