Relevant bibliographies by topics / Humanity of Christ

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Humanity of Christ'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Humanity of Christ.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Humanity of Christ"

1

Ahn, Ho-Jin. "The Humanity of Christ: John Calvin's Understanding of Christ's Vicarious Humanity." Scottish Journal of Theology 65, no. 2 (2012): 145–58. http://dx.doi.org/10.1017/s0036930612000026.

Full text
Abstract:
AbstractThere are two different hermeneutical principles between the views of the fallen and unfallen humanity of Christ. Scholars who deny Christ's assumption of corrupted human nature emphasise that, due to a fallen humanity, Christ would have inevitably committed sin in the context of the original sin. However, theologians who are in favour of Christ's fallen humanity explain the issue in the person and work of Christ himself. Here, I present John Calvin's biblical views on the body of Christ as the vicarious humanity for all of us. With regard to the biblical truth that the Word became flesh without ceasing to be the eternal of God, Calvin describes the paradoxical character of the event in scripture. Although Calvin never supports the fallen nature of Christ at a literal level, he is inclined to accept the view of Christ's fallen nature at the level of interpretation, because Calvin has no hesitation in saying that Christ assumed a mortal body like us. Calvin is in line with the views of Christ's fallen human nature, for he uses the biblical concept of Christ's mortal body and the principle of sanctification in his own body through the Holy Spirit, except in that Calvin denies Christ's assumption of the sinful nature of Adam after the Fall. Calvin's opinions not only provide us with the common biblical ground with which the two theological camps would agree, but also demonstrate that Christ assumed fallen humanity for us. In this article, I will explain how the view of Christ's unfallen humanity has logical errors and how it distorts the integrity of the Gospel. Next, in order to demonstrate how Christ's assumption of fallen humanity accords with the orthodox faith in Reformed theology, I examine Calvin's biblical arguments of Christ's assumption of our true humanity. Then, I explain that without assumption of our mortal body by Christ there is no vicarious humanity of Christ in Calvin's christology. Particularly, in order to understand the original and biblical arguments for the humanity of Christ, I will use a dialectical approach to both the Institutes of Christian Religion (1559) and Calvin's commentaries, as the best way to grasp the essence of Calvin's theology.
APA, Harvard, Vancouver, ISO, and other styles
2

Platten, Stephen, and John Sharpe. "Christ—Holding Humanity in God?" Theology 92, no. 746 (1989): 113–20. http://dx.doi.org/10.1177/0040571x8909200206.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Wessel, Susan. "The suffering of Christ, humanity and the lepers in Gregory Nazianzen." Scottish Journal of Theology 68, no. 4 (2015): 381–97. http://dx.doi.org/10.1017/s0036930615000204.

Full text
Abstract:
AbstractGregory Nazianzen spoke of a suffering Christ ‘who became weak for us’ in the context of an oration,On Love of the Poor, which dealt at length with the extreme suffering the lepers had endured. The outcasts of the ancient world, lepers figured prominently in Jesus’ ministry as recorded in the Gospels. By juxtaposing their human suffering with divine weakness, Gregory implied that Christ had suffered with the lepers. The comparison not only gave meaning to the human experience of suffering, it also explored the extent of Christ's suffering in the divine economy. There was no affliction too grotesque for Christ to have assumed.Throughout his life, Gregory developed a notion of collective suffering which is relevant to understanding the magnitude of the suffering of Christ. It made the limitless suffering of humanity seem manageable and contained. It normalised the overwhelming sense of misery by expanding individual suffering into the suffering of the group, the suffering of the group into the suffering of neighbours and finally the suffering of neighbours into the collective suffering of the body of Christ. Christ then experienced the fullness of the human condition as the head of this body.The lepers served a purpose in this vision of collective suffering. By making the lepers a synecdoche for all human suffering, Gregory allowed Christ to assume their misery without his listeners having to imagine Christ suffering every aspect of their physical and emotional distress. This transference of collective suffering to the body of Christ worked in the following way: the individual suffering of the leper flowed into the collective suffering of the group, which connected with, and was incorporated into, the collective suffering of the Christian body. The result was a relationship of mutual imitation between Christ and humanity. It implied that human beings suffered with Christ, and that Christ suffered with human beings.By integrating literary techniques and contexts into theological analysis, this article examines the various ways in which Gregory construed the suffering of Christ.
APA, Harvard, Vancouver, ISO, and other styles
4

Yordani Putra, Yeremia. "KEMANUSIAAN-SUBSTITUSIONAL KRISTUS DALAM PEMIKIRAN THOMAS F. TORRANCE." Jurnal Amanat Agung 15, no. 2 (2020): 235–61. http://dx.doi.org/10.47754/jaa.v15i2.373.

Full text
Abstract:
Abstract: This paper focuses on Thomas F. Torrance's thought on the Vicarious Humanity of Christ. Torrance understands that the redemptive work of Christ is not restricted to the moment of His death on the cross, but is in all moments of His human life. Torrance places great emphasis on the understanding that Christ in His humanity stands in our place and represents us before God the Father. Through His obedience, Christ restored the humanity of sinful believers as a perfect response to God. This truth stresses that Christ's redemption is not just a matter of the forgiveness of sins, but also is the bestowing of a restorative impact on the whole being of the believers. Therefore, the Vicarious Humanity of Christ becomes the ontological basis for the life of the believers. This thought gives great significance to the lives of believers, including the aspects of faith, repentance, and worship.
 
 Keywords: The Vicarious Humanity of Christ, Fallen Humanity, Perfect Response, Thomas F. Torrance.
 
 Abstrak: Tulisan ini menyoroti pemikiran Thomas F. Torrance mengenai Kemanusiaan-Substitusional Kristus. Torrance memahami karya penebusan Kristus bukan hanya dibatasi pada momen kematian-Nya di atas kayu salib, melainkan dalam seluruh momen kehidupan-Nya sebagai manusia. Torrance sangat menekankan pemahaman bahwa Kristus dalam kemanusiaan-Nya berdiri di tempat kita dan mewakili kita di hadapan Allah Bapa. Melalui ketaatan-Nya, Kristus memulihkan kemanusiaan orang percaya yang telah berdosa sebagai respons sempurna kepada Allah. Kebenaran ini menegaskan bahwa penebusan Kristus bukan hanya soal pengampunan dosa, tetapi juga penganugerahan dampak restoratif pada seluruh keberadaan diri orang percaya. Oleh karena itu, Kemanusiaan-Substitusional Kristus menjadi dasar ontologis bagi kehidupan orang percaya. Pemikiran ini memberikan signifikansi yang besar bagi kehidupan orang percaya, di antaranya dalam aspek iman, pertobatan, dan ibadah.
 
 Kata-kata kunci: Kemanusiaan-Substitusional Kristus, Kemanusiaan Berdosa, Respons Sempurna, Thomas F. Torrance
APA, Harvard, Vancouver, ISO, and other styles
5

Crisp, Oliver D. "On the Vicarious Humanity of Christ." International Journal of Systematic Theology 21, no. 3 (2019): 235–50. http://dx.doi.org/10.1111/ijst.12363.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Brecht, Mara. "The Humanity of Christ: Jacques Dupuis' Christology and Religious Pluralism." Horizons 35, no. 1 (2008): 54–71. http://dx.doi.org/10.1017/s0360966900004977.

Full text
Abstract:
ABSTRACTThe question of Christianity's relationship to the religious traditions of the world lies at the center of Jacques Dupuis' theological work. This essay contends that Dupuis' Christology provides the ground for his pursuit of this larger question. An exploration of Dupuis' positive assertions about who Jesus Christ is reveals both a new Christological view and an implicit critique of conventional notions of what it means to be human. By challenging traditional Christology and creatively restructuring the relationship of our humanity to Christ's humanity, Dupuis invigorates the purpose of humanity's role in salvation history. This shift in emphasis, toward Christ's and our shared humanity, allows Dupuis to recognize the theological significance in all mainstream religious traditions.
APA, Harvard, Vancouver, ISO, and other styles
7

Taljaard, Anlené. "Humanity matters: The strange priestly yes of God actualised amidst the struggles of life." STJ | Stellenbosch Theological Journal 5, no. 1 (2020): 123–40. http://dx.doi.org/10.17570/stj.2019.v5n1.a07.

Full text
Abstract:
Barth’s rejection of natural theology gives the impression that his theology holds only negative views of anthropology. A description of the office of the priesthood of Christ offers insight into how humanity matters in the theology of Karl Barth. The article argues that Christ, the priest, actualised and effectuated the strange priestly yes of God to humanity. The strange priestly yes of God to humanity can be understood, as grounded upon the radical yes of God to humanity, revealed and actualised in the incarnated person and redemptive history of Jesus Christ as the one who is the Son of God and the Son of man.
APA, Harvard, Vancouver, ISO, and other styles
8

Frykberg, Elizabeth A. "The Child as Solution: The Problem of the Superordinate-Subordinate Ordering of the Male-Female Relation in Barth's Theology." Scottish Journal of Theology 47, no. 3 (1994): 327–54. http://dx.doi.org/10.1017/s0036930600046226.

Full text
Abstract:
In examining the similarities and differences between God and humanity in his analogia relalionis, Karl Barth correlates three I-Thou relations: God to Godself in similarity and difference (Father, Son, and Holy Spirit); humans to humans in similarity and difference (male and female); God to humanity and humanity to God in similarity and difference. For all three, Jesus Christ is the master analogue. Christ relates to God in a God-God ‘I-Thou’ relationship, to humanity in a human-human ‘I-Thou’ relationship, and God to humanity and humanity to God in a God-human ‘I-Thou’ relationship.
APA, Harvard, Vancouver, ISO, and other styles
9

Schneider, Carolyn. "The intimate connection between Christ and Christians in Athanasius." Scottish Journal of Theology 59, no. 1 (2005): 1–12. http://dx.doi.org/10.1017/s0036930605000931.

Full text
Abstract:
The Middle Platonic concept of ‘participation’ in the Forms is important for understanding the connection that Athanasius finds between Christians and Christ. Yet, Athanasius adapts this concept to his Johannine view of the Word of God incarnate in Christ. He turns to the language of bodily creation and kinship rather than contemplation to express the relationship between Christ and Christians. For Athanasius, evil makes it impossible for humans to contemplate the divine Word by which they were created. Therefore, the Word embodied a new humanity in Christ. The Holy Spirit enables Christians to participate in Christ, becoming thereby part of a new humanity and children of God.
APA, Harvard, Vancouver, ISO, and other styles
10

Harris, Steven Edward. "‘We keep our eyes fixed upon Christ’: an anti-speculative doctrine of final resurrection in Bullinger and Turretin." Scottish Journal of Theology 72, no. 03 (2019): 253–64. http://dx.doi.org/10.1017/s0036930619000310.

Full text
Abstract:
AbstractThe doctrine of the resurrection of the dead at the end of time has often been the subject of speculation in the history of theology, seen especially in the influence of Augustine. The Reformers, seeking to avoid speculation here as elsewhere, turned to meditation on the risen Christ. This article expounds two Reformed accounts, those of Heinrich Bullinger (1504–75) and Francis Turretin (1623–87), which follow an anti-speculative rule formulated by Calvin: ‘we keep our eyes fixed upon Christ’. This rule, it is seen, also presses them to deny the Lutheran doctrine of the ubiquity of Christ's humanity.
APA, Harvard, Vancouver, ISO, and other styles

Dissertations / Theses on the topic "Humanity of Christ"

1

Carlton, C. Clark. "The humanity of Christ according to St. Maximus the Confessor." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Nguyen, Lincoln. "Praxis of Mission: "Going Out" to Encounter Christ in Humanity." Digital Commons at Loyola Marymount University and Loyola Law School, 2015. https://digitalcommons.lmu.edu/etd/173.

Full text
Abstract:
A lack of understanding and praxis of mission among middle-class Catholics serving on various advisory boards and councils is a pastoral issue in the local Church. These Catholics make important decisions affecting others without enough consideration for the human and faith aspects of matters. In response to this issue, I argue that re-envisioning the praxis of mission calls us to encounter Christ in others. This study presents the surrounding social contexts including: demographics, gentrification, privilege, and tolerance. By examining key theological thoughts, I provide a framework for realizing the praxis of mission in our daily lives. Reflecting on the Catholic understandings of the common good and imago Dei helps lead to the practice of solidarity and the preferential option for the poor. All of which is required for building and proclaiming the Kingdom of God today. By “going out” to encounter others we model mission in movement as Christ exemplified and Pope Francis reminds us. The study concludes with the proposal of a mission formation program to address this pastoral issue with the hope that the praxis of mission will continually transform the decisions and lives of all humanity.
APA, Harvard, Vancouver, ISO, and other styles
3

Bowman, Jason J. "The necessity of the full humanity of Christ in the Epistle to the Hebrews." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Trujillo, D. Morgan. "Christ Pantocrator the unsettled debate over the humanity and divinity of Jesus /." Connect to online version, 2008. http://ada.mtholyoke.edu/setr/websrc/pdfs/www/2008/275.pdf.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Johnson, Trygve David. "The preacher as artist : metaphor, identity, and the vicarious humanity of Christ." Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/944.

Full text
Abstract:
This thesis explores how metaphors of identity shape the practice of preaching and can encourage or limit attempts to witness to Jesus’ life, death and resurrection. It asks the question: Is there an identity that will encourage a faithful homiletic practice by embracing the full range of human capacities and gifts without asking the preacher to rely on him- or herself? It suggests that the homiletic identity of THE PREACHER AS ARTIST can lead preachers to understand their task in relation to the life and ongoing ministry of Jesus Christ and so give space to divine and human action in the event of preaching the word of God. The argument begins with an account of the present cultural moment and the suggestion that preachers should consider an identity that takes the imagination seriously in light of shifting cultural assumptions and expectations. It then describes the significance of metaphor for identity before looking at two established homiletic identities, THE PREACHER AS TEACHER and THE PREACHER AS HERALD. Accounts of these two identities highlight the tension between divine and human agency in the task of preaching. The thesis then examines the metaphor of THE PREACHER AS ARTIST. This attempt to re-describe the identity of preachers draws on a theology of communion and the doctrine of the vicarious humanity of Christ to relocate the identity and practice of the preacher in the creative and ongoing ministry of Jesus. The metaphorical association of the preacher and artist understood within the artistic ministry of Jesus Christ frees the full range of human capacities, including the imagination. It connects preachers to the person and work of Jesus Christ, who took the raw materials of the human condition and offered them back to the Father in a redemptive and imaginative fashion through the Holy Spirit.
APA, Harvard, Vancouver, ISO, and other styles
6

Armitage, Nicholas Richard. "Christian unity and the imitation of Christ : a study in mankind's saving relationship with Christ's sacred humanity." Thesis, Durham University, 1996. http://etheses.dur.ac.uk/1463/.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Lee, David Yat Tong. "The humanity of Christ and the church in the teaching of Edward Irving." Thesis, Brunel University, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.269832.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Haley, James P. "The humanity of Christ : the significance of the anhypostasis and enhypostsasis in Karl Barth's Christology." Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/96809.

Full text
Abstract:
Thesis (PhD)--Stellenbosch University, 2015.<br>ENGLISH ABSTRACT: This dissertation is a critical analysis of the significance that the anhypostasis and enhypostasis of Christ’s human nature play in Karl Barth’s Christology. It does so in five parts. First, this dissertation examines the historical orthodox understanding of the concepts anhypostasis and enhypostasis to explain the human nature of Christ, and defend the Chalcedon definition of the two natures in the patristic, scholastic, and post-scholastic periods. Historically, orthodox writers consistently express anhypostasis and enhypostasis as autonomous concepts, where enhypostasis refers to the reality of Christ’s human nature in union with the Logos, and anhypostasis expresses Christ’s human nature as having no subsistent reality outside its union with the Logos. Karl Barth appropriates anhypostasis and enhypostasis as a dual formula to express the humanity of Christ, which moves beyond historical orthodoxy and is unique to his Christology. Second, this dissertation evaluates Karl Barth’s unique interpretation of the anhypostasis and enhypostasis of Christ’s human nature as a dual and congruent formula to express how the humanity of Christ exists in union with His divine essence. Third, this dissertation follows the historical development of anhypostasis and enhypostasis in Karl Barth’s Christology and its ontological function in Barth’s development of the revelation of Jesus Christ as the ‘Word became flesh’. In his break with liberal theology Karl Barth emphasizes that the revelation of God is made manifest exclusively in the person of Jesus Christ, which is ontologically grounded in the anhypostasis and enhypostasis of Christ’s human nature. Fourth, this dissertation identifies the themes of coalescence between the divine and human natures of Christ where Barth expresses Christ’s human nature as anhypostasis and enhypostasis in His role as the mediator of reconciliation between God and humanity. Fifth, this dissertation evaluates Barth’s critique of Chalcedon’s definition of the two natures expressed through the anhypostasis and enhypostasis of Christ’s human nature. While Barth does not disagree with Chalcedon, he desires to express more precisely the union of divine and human natures in Christ as the act of God’s revelation, as the Son of Man, in His exaltation.<br>AFRIKAANSE OPSOMMING: Hierdie verhandeling is 'n kritiese analise van die belangrike rol wat die anhypostasis en enhypostasis van Christus se menslike natuur in Karl Barth se Christologie speel. Die studie bestaan uit vyf gedeeltes. Eerstens ondersoek hierdie verhandeling die historiese ortodokse verstaan van die konsepte anhypostasis en enhypostasis om die menslike natuur van Christus te verduidelik, en die Chalsedoniese definisie van die twee nature in die patristieke, skolastiese en postskolastiese periodes te verdedig. Histories gebruik ortodokse skrywers anhypostasis en enhypostasis deurgaans as outonome konsepte, met enhypostasis wat verwys na die realiteit van Christus se menslike natuur in gemeenskap met die Logos, en anhypostasis wat verwys na die wyse waarop Christus se menslike natuur geen bestaansrealiteit los van hierdie gemeenskap het nie. Karl Barth gebruik beide anhypostasis en enhypostasis as 'n tweeledige formule om uitdrukking aan die menslike natuur van Christus te gee en gaan hiermee verder as die historiese ortodoksie posisie, wat 'n unieke eienskap van sy Christologie is. Tweedens evalueer hierdie verhandeling Karl Barth se unieke interpretasie van die anhypostasis en enhypostasis van Christus se menslike natuur as 'n tweeledige en kongruente formule om te verduidelik hoe die menslikheid van Christus in samehang met Sy goddelike wese bestaan. Derdens volg hierdie verhandeling die historiese ontwikkeling van anhypostasis en enhypostasis in Karl Barth se Christologie en die ontologiese funksie wat dit in Barth se ontwikkeling van die openbaring van Jesus Christus as die ‘Woord wat Vlees geword het’ verrig. In sy breek met liberale teologie beklemtoon Karl Barth dat die openbaring van God uitsluitlik in die persoon van Christus voorkom, en dat hierdie openbaring ontologies in die anhypostasis en enhypostasis van Christus se menslike natuur gegrond is. Vierdens, identifiseer hierdie verhandeling die temas van vereniging tussen die goddelike en menslike nature van Christus, waar Barth Christus se menslike natuur as anhypostasis en enhypostasis in Sy rol as bemiddelaar van versoening tussen God en mens beskryf. Vyfdens evalueer hierdie verhandeling Barth se kritiek op die Chalsedoniese definisie van die twee nature, wat uit sy verstaan van die anhypostasis en enhypostasis van Christus se menslike natuur voortspruit. Terwyl Barth wel Chalcedon aanvaar, wil hy graag op meer presiese wyse die eenheid van goddelike en menslike nature in Christus, as die handeling van God se openbaring as die Seun van die Mens in Sy verheerliking, beskryf.
APA, Harvard, Vancouver, ISO, and other styles
9

Chiarot, Kevin. "The unassumed is the unhealed : the humanity of Christ in the theology of T.F. Torrance." Thesis, University of the Highlands and Islands, 2012. https://pure.uhi.ac.uk/portal/en/studentthesis/the-unassumed-is-the-unhealed-the-humanity-of-christ-in-the-theology-of-tf-torrance(868dc665-8873-4d5b-aa1f-21101a15e395).html.

Full text
Abstract:
This thesis examines and critiques the doctrine that Christ assumes our fallen humanity as explicated in the theology of T.F. Torrance. This is done by expounding the theological structures of Torrance’s Christology. In addition to analysis of dogmatic concepts, it examines the narrative of Israel’s history and the life of Christ up to, and including, the cross as expounded by Torrance. This dogmatic-narrative approach allows us to see, with greater depth and clarity, precisely how Christ’s assumption of our fallen humanity works itself out across the whole of Torrance’s Christology. The thesis demonstrates, first, that the assumption of fallen human nature is a pervasive and determinative facet of Torrance’s Christology, and indeed, for much of his theology. It is either coupled with, or conceptually behind, a number of debated areas in Torrance scholarship. Second, it demonstrates that, on numerous fronts, Torrance has not made the concept fully intelligible. Primarily, through an examination of the human will of Christ, we show that the humanity which he assumed is in an incoherent state, both throughout his historical life and at the cross. Third, and deeply related, by examining the anhypostasia-enhypostasia couplet, we demonstrate that there is a “split” in the assumption of our fallen flesh in Torrance. This, we contend, is a direct result of Torrance’s affirmation that Christ assumes fallen humanity. This “split” entails an additional split in the way the hypostatic union works within the incarnate mediator and the way it works in its interaction with others. We conclude that Torrance has presented us with a virtual dogmatics of concept that “the unassumed is the unhealed,” yet one which has not sufficiently clarified that status of the humanity of Christ prior to the resurrection.
APA, Harvard, Vancouver, ISO, and other styles
10

Santos, Jose Celio dos. "Incarnation and Humanization in the Theology of Karl Rahner." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108065.

Full text
Abstract:
Thesis advisor: O. Ernesto Valiente<br>Thesis advisor: Richard Lennan<br>Thesis (STL) — Boston College, 2018<br>Submitted to: Boston College. School of Theology and Ministry<br>Discipline: Sacred Theology
APA, Harvard, Vancouver, ISO, and other styles

Books on the topic "Humanity of Christ"

1

Browne, Michael. The humanity of Christ. Gospel Tract Publications, 1995.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

The man Christ Jesus: Theological questions on the humanity of Christ. Crossway, 2013.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

International, Congress on Consecrated Life (1st 2004 Rome Italy). Passion for Christ, passion for humanity. Pauline Books & Media, 2005.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

Borsch, Frederick Houk. Jesus: The human life of God. Forward Movement Publications, 1987.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

Tschipke, Theophil. L' humanité du Christ comme instrument de salut de la divinité. Academic Press, 2003.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

L' humanité du Christ comme instrument de salut de la divinité. Academic Press, 2003.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

Christ, Jesus, and Jesus Christ. New teachings for an awakening humanity: The Christ. Spiritual Education Endeavors Pub. Co., 1986.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

Weinandy, Thomas G. In the likeness of sinful flesh: An essay on the humanity of Christ. T&T Clark, 1993.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

Jesus Christ, eternal God: Heavenly flesh and the metaphysics of matter. Oxford University Press, 2011.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Kessel, Edward Luther. The androgynous Christ: A Christian feminist view. [E.L. Kessel], 1988.

Find full text
APA, Harvard, Vancouver, ISO, and other styles

Book chapters on the topic "Humanity of Christ"

1

French, Todd E. "CHAPTER 2: THE COUNCIL OF CONSTANTINOPLE I: 381. CHRIST’S DIVINE MAJESTY AND THE IMPARTIALITY OF HIS HUMANITY." In Seven Icons of Christ, edited by Sergey Trostyanskiy. Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463236939-007.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Trostyanskiy, Sergey. "CHAPTER 3: THE COUNCIL OF EPHESUS: 431. THE ONTOLOGICAL STATUS OF THE PERSONAL UNITY OF GOD AND HUMANITY." In Seven Icons of Christ, edited by Sergey Trostyanskiy. Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463236939-008.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Webster, Suzanne E. "The Crux of the Dilemma: The Incarnation, Humanity, and ‘Obnoxious Body’ of Christ." In Body and Soul in Coleridge’s Notebooks, 1827–1834. Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9780230245815_3.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

O’Reilly, Terence, and Stephen Boyd. "Luis de León and the Ascension of Christ." In Humanism and Religion in Early Modern Spain. Routledge, 2021. http://dx.doi.org/10.4324/9781003176268-26.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Caruso, Martina. "Christ Stopped at Eboli: An Anthropology of the South." In Italian Humanist Photography from Fascism to the Cold War. Routledge, 2020. http://dx.doi.org/10.4324/9781003103561-4.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Glanzer, Perry L., and Todd C. Ream. "Christian Humanism and Christ-Centered Education: The Redemptive Development of Humans and Human Creations." In Christianity and Moral Identity in Higher Education. Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230101494_10.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Radice, Henry. "Humanity in International Political Theory: Chris Brown and the Principles, Politics and Practice of Humanitarianism." In The Politics of International Political Theory. Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-93278-1_5.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

McGraw, Ryan M. "John Owen on the Holy Spirit: In Relation to the Trinity, Christ’s Humanity, and Believers." In John Owen. Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-60807-5_6.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Mercer, Jarred A. "Divine Humanity." In Divine Perfection and Human Potentiality. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190903534.003.0006.

Full text
Abstract:
Chapter 5 defines the culmination of Hilary of Poitiers’s trinitarian anthropology, which cannot be understood without an in-depth reading of his intertextual interpretation of John 17:1–6, 1 Corinthians 15:21–28, and Philippians 3:21. In this chapter, the human destiny in Christ parsed in the previous chapter comes to fruition. This has to do initially with the novelty of Hilary’s discussion of the incarnation. He uses adsumere, language traditionally reserved for Christ’s ascension, in reference to the incarnation, tying incarnation and glorification together as one movement. Hilary speaks of Christ’s incarnation as an assumption of all humanity in the assumption of one particular human. The perfection of human potentiality is a concorporeal conforming to Christ. Humanity’s progression through Christ’s incarnation and glorification makes Christ himself the fulfillment of human potentiality. For Hilary, Christ is both the origin and destiny of humanity’s hopeful mutability.
APA, Harvard, Vancouver, ISO, and other styles
10

"The Vicarious Humanity of Christ." In God, Creation, and Salvation. T&T CLARK, 2020. http://dx.doi.org/10.5040/9780567689573.0015.

Full text
APA, Harvard, Vancouver, ISO, and other styles
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography