Divine Paradoxes: Resolving Seeming Contradictions in Christian Theology
Category 1: God’s Nature vs. Christ’s Earthly Life
1. Introduction
Few paradoxes in Christian theology are as foundational and awe-inspiring as the declaration that “the Word became flesh” (John 1:14). This statement asserts that the eternal, divine Logos—through whom all things were created—took on human nature. This is not merely poetic language but a central truth of the Incarnation: the infinite entered the finite, divinity took on humanity, and God walked among us. The paradox lies in the union of two natures—divine and human—in one person, Jesus Christ.
2. The Word Was Eternal and Divine
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 1:16–17 – “By him all things were created… and in him all things hold together.”
- Hebrews 1:2–3 – “By whom also he made the worlds… the express image of his person.”
2.2 Theological Meaning
- The Logos (Word) is fully divine, co-eternal with the Father, and agent of all creation,
- He possesses all attributes of God: omniscience, omnipotence, eternality, and glory.
3. Yet the Word Became Flesh
3.1 Scriptural Witness
- John 1:14 – “And the Word was made flesh, and dwelt among us…”
- Philippians 2:6–7 – “Though he was in the form of God… he emptied himself, taking the form of a servant.”
- Hebrews 2:14 – “He likewise took part of the same [flesh and blood].”
3.2 Full Humanity Assumed
- Jesus was born, grew, hungered, slept, and suffered—all signs of true human nature,
- Yet He remained fully divine, never surrendering His divine identity or attributes.
4. Theological Resolution: One Person, Two Natures
| Divine Nature (Word) | Human Nature (Flesh) | Resolution |
|---|---|---|
| Eternal, uncreated, omnipotent | Born of Mary, finite, weak | United in one person (Hypostatic Union) |
| Sustains the universe | Dependent on nourishment and rest | No confusion, change, division, or separation |
| Immutable and all-knowing | Grew in wisdom and stature (Luke 2:52) | Fully God and fully man, indivisibly |
The mystery is held together by the Chalcedonian Definition: Jesus is “one person in two natures, without confusion, change, division, or separation.”
5. Historical Theological Perspectives
5.1 Church Councils
- Council of Nicaea (AD 325) – Affirmed the divinity of Christ as consubstantial with the Father,
- Council of Chalcedon (AD 451) – Defined the union of divine and human natures in Christ.
5.2 Early Church Fathers
- Athanasius: “He became what we are that we might become what He is.”
- Gregory of Nazianzus: “What is not assumed is not healed.”
5.3 Reformers
- Martin Luther: Emphasised the Incarnation as God’s self-humbling to reach the lost,
- John Calvin: Stressed the necessity of Christ’s humanity for true atonement and representation.
6. Doctrinal and Devotional Implications
6.1 Incarnate Redemption
- Only the God-man could bridge the gulf between heaven and earth,
- Christ’s incarnation was necessary for a substitutionary and sympathetic Saviour.
6.2 Assurance of God’s Nearness
- God is not remote. He came near in flesh and blood—Immanuel, God with us (Matthew 1:23).
6.3 Model for Christian Living
- Christ’s humility is the pattern for believers (Philippians 2:5–8): divinity stooped to serve.
7. Conclusion
The paradox that the Word became flesh is not a contradiction but a profound mystery—God became man without ceasing to be God. This truth is central to Christian faith and salvation: the divine Son stepped into our frailty, lived among us, died for us, and rose to restore us. It reveals the depth of divine love and the grandeur of redemptive purpose.
References
- The Holy Bible, King James Version (KJV)
- Athanasius. On the Incarnation
- Gregory of Nazianzus. Theological Orations
- Council of Nicaea (AD 325)
- Council of Chalcedon (AD 451)
- Luther, M. Sermons on the Incarnation
- Calvin, J. Institutes of the Christian Religion