Divine Paradoxes: Resolving Seeming Contradictions in Christian Theology
Category 1: God’s Nature vs. Christ’s Earthly Life
1. Introduction
Christian orthodoxy holds that Jesus Christ is eternal, uncreated, and one with the Father (John 1:1–2). Yet paradoxically, He entered time through human birth, being born of a woman (Galatians 4:4). This mystery—the eternal One entering history—raises profound theological implications concerning the incarnation, time, and divine humility. It is a central paradox at the heart of the gospel: the Infinite stepped into finitude.
2. Christ is Eternal
2.1 Scriptural Witness
- John 1:1–2 – “In the beginning was the Word… and the Word was God.”
- John 8:58 – “Before Abraham was, I am.”
- Micah 5:2 – “Whose goings forth have been from of old, from everlasting.”
- Colossians 1:17 – “He is before all things.”
2.2 Theological Significance
- Christ, as the Logos, is co-eternal with God, not a created being.
- His eternality affirms His divinity and distinguishes Him from all created persons and things.
3. Yet Was Born of a Woman
3.1 Scriptural Witness
- Galatians 4:4 – “God sent forth his Son, made of a woman, made under the law.”
- Matthew 1:23 – “Behold, a virgin shall be with child, and shall bring forth a son…”
- Luke 2:7 – “She brought forth her firstborn son, and wrapped him in swaddling clothes…”
3.2 Historical Incarnation
- Jesus entered time and history through Mary’s womb, fully participating in human birth, growth, and life.
- This was not a temporary disguise, but a real and permanent assumption of human nature.
4. Theological Resolution: Timelessness and Time United in One Person
| Eternal Logos (Divine) | Born of a Woman (Human) | Resolution |
|---|---|---|
| Christ has no beginning | He began earthly life at birth | The eternal Son took on flesh in time without ceasing to be eternal |
4.1 Hypostatic Union
- The eternal Son did not cease to be God when He became man.
- He added human nature without subtraction from His divine nature (Philippians 2:6–7).
4.2 Christ’s Dual Conception
- Eternally begotten of the Father (divine),
- Temporally conceived in Mary’s womb (human).
5. Historical Theological Perspectives
5.1 Early Church
- Council of Nicaea (325 AD): Affirmed Christ as “begotten, not made, being of one substance with the Father.”
- Athanasius: Christ “did not begin to exist when He was born, but entered into what He had created.”
5.2 Medieval and Reformation Theology
- Anselm: God became man not by loss, but by uniting natures.
- Luther: God clothed Himself in humanity to redeem those under the law.
- Calvin: The Son subjected Himself to time, while remaining outside of it in His divine essence.
6. Doctrinal and Devotional Implications
6.1 The Humility of God
- The eternal Son stooped to be born, subjecting Himself to the frailty of infancy.
6.2 Incarnation as Redemption
- Only the eternal Christ could enter time to redeem those bound by time and sin (Hebrews 2:14–15).
6.3 Assurance of Divine Solidarity
- Christ’s birth from a woman shows that God is not distant, but has entered our world in every sense.
7. Conclusion
The paradox that Christ is eternal, yet was born of a woman, reveals the heart of the gospel: God with us (Emmanuel). The eternal Son did not abandon His deity to enter time; rather, He brought the fullness of divine love into human history. His birth was the intersection of timeless divinity and temporal humanity, securing the redemption of creation from within.
References
- The Holy Bible, King James Version (KJV)
- Athanasius. On the Incarnation
- Augustine. Sermons on the Liturgical Seasons
- Anselm. Cur Deus Homo
- Calvin, J. Institutes of the Christian Religion
- Luther, M. Sermons on the Nativity