Divine Paradoxes: Resolving Seeming Contradictions in Christian Theology
Category 1: God’s Nature vs. Christ’s Earthly Life
1. Introduction
Scripture affirms that God is immortal, eternal, and not subject to death. Yet the Gospels testify that Jesus Christ was crucified, suffered, and died. This paradox reaches into the very core of the Christian faith—how can the Immortal One die? The resolution lies in understanding the hypostatic union, the dual nature of Christ, and the purpose of His incarnate suffering.
2. God Is Immortal
2.1 Scriptural Foundations
- “The King eternal, immortal, invisible, the only wise God…” – 1 Timothy 1:17
- “Who only hath immortality, dwelling in the light which no man can approach unto…” – 1 Timothy 6:16
- “Before the mountains were brought forth…even from everlasting to everlasting, thou art God.” – Psalm 90:2
2.2 Theological Implications
- God cannot cease to exist, decay, or be destroyed.
- He is uncaused, self-sustaining, and eternally alive.
- Mortality is a characteristic of created beings, not the Creator.
3. Yet Christ Was Crucified
3.1 Scriptural Witness
- “Christ died for our sins according to the scriptures.” – 1 Corinthians 15:3
- “And when they were come to the place…there they crucified him.” – Luke 23:33
- “He humbled himself, and became obedient unto death, even the death of the cross.” – Philippians 2:8
3.2 Historical Event
- The crucifixion was not symbolic—it involved real human agony, suffering, and biological death.
- Jesus’ death is central to the Gospel message and to substitutionary atonement.
4. Theological Resolution: Death Experienced in Human Nature
| Divine Attribute | Paradoxical Reality |
|---|---|
| God is immortal | Yet Christ truly died on the cross |
| God cannot die | Yet the Son, in His human nature, did |
| Eternal sustainer of life | Was laid in a tomb |
- The divine nature did not die, but the human nature of Christ experienced death.
- Christ’s death is meaningful only because He is God—His divine personhood gives infinite value to the sacrifice.
5. Historical Theological Perspectives
5.1 Church Fathers
- Athanasius: “He died in the flesh, not in the Godhead.”
- Gregory of Nazianzus: “What He did not assume, He did not redeem… He assumed death that He might conquer it.”
5.2 Councils and Creeds
- Chalcedon (AD 451): Christ is one person in two natures—fully divine and fully human.
- The Apostles’ Creed declares, “Was crucified, dead, and buried…”, affirming the reality of His death.
5.3 Reformation Thought
- John Calvin: Christ’s death was a voluntary offering, not a divine weakness.
- Martin Luther: The paradox of death in God points to the depths of God’s love and condescension.
6. Doctrinal and Devotional Implications
6.1 Assurance of Atonement
- The death of Christ is the basis for our justification and reconciliation with God (Romans 5:9–10).
- Because Christ died, death is defeated (1 Corinthians 15:54–57).
6.2 God’s Solidarity with Human Suffering
- In the crucified Christ, God identifies with the ultimate human fear—death.
- This gives meaning and hope to human suffering and mortality.
6.3 Foundation of Resurrection Hope
- Only one who truly died could be raised to life, and thus offer resurrection to others.
- Christ’s conquest of death becomes our eternal promise.
7. Conclusion
The paradox that the Immortal God was crucified is not a contradiction, but a mystery revealed in the person of Jesus Christ. In taking on human flesh, the Son of God subjected Himself to our mortality, not by necessity but by love. His death was real, but not ultimate—life conquered death through death. In the crucified Christ, we meet a God who died—and thereby secured eternal life for all who believe.
References
- The Holy Bible, King James Version (KJV)
- Athanasius. On the Incarnation
- Gregory of Nazianzus. Orations
- Chalcedonian Definition (AD 451)
- Calvin, J. Institutes of the Christian Religion
- Luther, M. Theologia Crucis