Divine Paradoxes: Resolving Seeming Contradictions in Christian Theology
Category 1: God’s Nature vs. Christ’s Earthly Life
The Author of Life Enters Through His Own Creation
1. Introduction
Scripture teaches that God is the Creator of all things, bringing the universe into being by His sovereign word (Genesis 1:1; John 1:3). Yet in the incarnation, the eternal Son of God was born of a woman (Galatians 4:4). This paradox—that the One who created the womb was Himself nurtured within it—unfolds the humility and mystery of the incarnation, where the infinite enters the finite to bring salvation.
2. God Is the Creator
2.1 Scriptural Foundations
- “In the beginning God created the heavens and the earth.” – Genesis 1:1
- “All things were made by him; and without him was not anything made that was made.” – John 1:3
- “By him were all things created… all things were created by him, and for him.” – Colossians 1:16
2.2 Theological Significance
- God is self-existent and independent of creation.
- As Creator, He is the source of life, matter, and time.
- The Son, as the Word of God, participated in and upheld creation (Hebrews 1:2–3).
3. Yet Christ Was Born of a Woman
3.1 Scriptural Testimony
- “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law.” – Galatians 4:4
- “Behold, a virgin shall conceive, and bear a son.” – Isaiah 7:14; Matthew 1:23
- “And she brought forth her firstborn son, and wrapped him in swaddling clothes.” – Luke 2:7
3.2 Human Birth and Divine Person
- Christ did not cease to be Creator in the womb.
- He assumed human nature, entering the very world He made, not by compulsion but by love.
- He was dependent on Mary for nourishment, protection, and birth, while upholding all things by His divine power (Colossians 1:17).
4. Theological Resolution: Incarnation Without Confusion
| Divine Role | Apparent Contradiction |
|---|---|
| God is the Creator | Yet Christ was formed in the womb |
| Christ made the world | Yet entered it through a mother’s body |
Resolution:
The paradox is resolved through the hypostatic union—Christ is one person with two natures, divine and human. His divine nature remained uncreated and omnipotent; His human nature was formed in the womb. He is the Creator born through creation, without losing His divinity.
5. Historical Theological Perspectives
5.1 Early Church
- Irenaeus: The Son, “through whom all things were made,” became part of creation to re-create humanity.
- Athanasius: God “became what we are so that we might become what He is.”
5.2 Councils and Creeds
- Council of Chalcedon (AD 451) affirmed: “Born of the Virgin Mary according to the manhood; one and the same Christ, Son, Lord, Only-begotten, in two natures, without confusion, change, division, or separation.”
5.3 Reformation and Post-Reformation
- Calvin: Christ’s birth did not diminish His divine majesty but clothed it in humility.
- Luther: Called Mary “Theotokos” (God-bearer), affirming the paradox of Creator born of a creature.
6. Doctrinal and Devotional Implications
6.1 The Humility of God
- Christ’s birth shows God’s willingness to enter human frailty to save humanity.
6.2 Affirmation of True Humanity
- Jesus was not merely appearing as human; He truly took on flesh from the womb of a woman.
6.3 Confidence in the God-Man Mediator
- Only One who is both Creator and human can reconcile creation to its Maker (1 Timothy 2:5).
7. Conclusion
The paradox that the Creator was born of a woman reveals the staggering humility and love at the heart of the incarnation. Far from denying His divinity, Christ’s birth confirms His intention to redeem what He created by entering fully into it. In the manger lies not merely a child, but the eternal Word, wrapped in flesh for our salvation.
References
- The Holy Bible, King James Version (KJV)
- Irenaeus. Against Heresies
- Athanasius. On the Incarnation
- Council of Chalcedon (AD 451)
- Calvin, J. Institutes of the Christian Religion
- Luther, M. Sermons on the Nativity