Divine Paradoxes: Resolving Seeming Contradictions in Christian Theology
Category 1: God’s Nature vs. Christ’s Earthly Life
1. Introduction
The Christian faith upholds the truth that Jesus Christ is both fully God and fully man, a doctrinal cornerstone rooted in Scripture and upheld by historic creeds. This paradox—one person with two complete natures—forms the foundation for Christ’s unique role as Mediator. The mystery lies not in contradiction but in a divinely orchestrated union: the eternal Logos did not merely appear as a man but became man, without ceasing to be God.
2. Christ is Fully God
2.1 Scriptural Witness
- John 1:1 – “In the beginning was the Word, and the Word was with God, and the Word was God.”
- Colossians 2:9 – “For in him dwelleth all the fulness of the Godhead bodily.”
- Hebrews 1:3 – “Who being the brightness of his glory, and the express image of his person…”
- John 8:58 – “Before Abraham was, I am.”
2.2 Divine Attributes Affirmed
- Christ shares in the divine essence,
- He is pre-existent, omnipotent, holy, and worthy of worship (Revelation 5:12).
3. Christ is Fully Man
3.1 Scriptural Witness
- John 1:14 – “And the Word was made flesh, and dwelt among us.”
- Philippians 2:7 – “Took upon him the form of a servant, and was made in the likeness of men.”
- Hebrews 2:17 – “It behoved him to be made like unto his brethren.”
- Luke 2:52 – “Jesus increased in wisdom and stature.”
3.2 True Humanity
- He was born, ate, slept, wept, and died,
- He experienced temptation (Hebrews 4:15), emotion, and growth—hallmarks of genuine humanity.
4. Theological Resolution: The Hypostatic Union
| Divine Nature | Human Nature | Unity in One Person |
|---|---|---|
| Eternal, unchangeable, omniscient | Temporal, changeable, limited | United in the one Person of Christ |
| Creator and Sustainer | Born of a woman, dependent | No confusion or separation of natures |
| Deserving of worship | Was hungry, tired, and suffered | Both natures active in all He did |
The Chalcedonian Definition (AD 451) affirms that Christ is “truly God and truly man… acknowledged in two natures… united in one person and one subsistence.”
5. Historical Theological Perspectives
5.1 Early Church
- Athanasius: Christ had to be God to save, and man to redeem humanity,
- Gregory of Nazianzus: “That which He has not assumed, He has not healed.”
5.2 Councils
- Council of Nicaea (325) – Defended His full divinity,
- Council of Chalcedon (451) – Clarified the union of two natures.
5.3 Reformation
- Calvin: Christ’s dual nature was vital for atonement and intercession,
- Luther: Christ was both present in glory and accessible in suffering.
6. Doctrinal and Devotional Implications
6.1 Sufficient Saviour
- Only a fully divine Christ could bear the infinite weight of sin,
- Only a fully human Christ could be a representative substitute for humanity.
6.2 Personal Mediator
- Christ bridges the gap between God and humanity (1 Timothy 2:5),
- He understands our weakness, yet empowers us with divine grace.
6.3 Worship and Discipleship
- Christians do not follow merely a man or revere merely a deity—they follow the God-Man,
- This union demands reverent awe and obedient trust.
7. Conclusion
The paradox of Christ being fully God and fully man is central to Christianity’s credibility and power. The incarnation is not an abstract mystery but a personal miracle: God entered history to dwell among us and redeem us. This dual nature ensures that Christ is both perfectly able to save and profoundly able to sympathise.
References
- The Holy Bible, King James Version (KJV)
- Council of Nicaea (325)
- Council of Chalcedon (451)
- Athanasius. On the Incarnation
- Gregory of Nazianzus. Theological Orations
- Calvin, J. Institutes of the Christian Religion
- Luther, M. Sermons on the Person of Christ