Relevant bibliographies by topics / Jesus Christ – Person and offices

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

Academic literature on the topic 'Jesus Christ – Person and offices'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Jesus Christ – Person and offices"

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Ruseniati. "Keunikan Yesus Kristus Sebagai Imam dan Implementasinya bagi Penginjilan Dunia." Jurnal Missio Cristo 4, no. 2 (November 24, 2022): 131–46. http://dx.doi.org/10.58456/jmc.v4i2.20.

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Abstract: The phrase "Christ as Prophet, priest and King" is familiar to our ears, perhaps even deep in the minds of every believer. Of course, our belief in the three roles of Christ is a divine function that allows God's word to be conveyed to the world, the substitution and redemption of human sin, and God's absolute rule. That means that the office of Christ as a Prophet, Priest, and King does not stop at Jesus alone, but has implications for ourselves as His people. In this paper, the topic discussed is about Jesus Christ as a true Priest. Why? not to neglect or separate the other two offices of Christ. but as an effort to explore the meaning of the office of Christ as a priest. Because there are still "Christians" who do not clearly understand the meaning of the three offices of Christ for the practice of world evangelism. Then how does this doctrine of Christology, which seems so transcendent, relate to the practical life of humans every day? How should this concept shape the practice of world evangelism? So it would be nice to discuss three office that are focused on each position. As in the Old Testament the role of Mediation of prophets, priests, and kings is filled with separate individuals, the three offices are now united in one person Jesus Christ. This truth must be clarified to believers so that they understand the implementation of world evangelism.
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Taljaard, Anlené. "Humanity matters: The strange priestly yes of God actualised amidst the struggles of life." STJ | Stellenbosch Theological Journal 5, no. 1 (June 10, 2020): 123–40. http://dx.doi.org/10.17570/stj.2019.v5n1.a07.

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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.
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Johnson, Adam J. "The Servant Lord: A Word of Caution Regarding themunus triplexin Karl Barth's Theology and the Church Today." Scottish Journal of Theology 65, no. 2 (March 27, 2012): 159–73. http://dx.doi.org/10.1017/s0036930612000038.

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AbstractContemporary theology exhibits a lively interest in using the traditional doctrine of themunus triplex(the threefold mediatorial office of Christ as prophet, priest and king) to unify our understanding of the person and work of Jesus Christ and ground it in the Old Testament witness. This article explores Karl Barth's contribution to this trend and draws from it a set of reflections for the church today. Scholarly consensus suggests that Barth offers an exceptionally robust development of themunus triplexin shaping the formal structure and material content of his doctrine of reconciliation. In this article I contend that his use of this concept is actually quite superficial in nature. As scholars are wont to point out, Barth incorporates themunus triplexinto eye-catching summary statements throughoutCDIV – but these statements are more ambiguous than they might at first seem. A closer examination of the details of his account of the work of Christ, and particularly his hamartiology, demonstrates that themunus triplexdoes not substantially inform his treatment of these subjects, and that his own unique christological concerns provide the determining influence. While Barth was eager to align his position with that of Reformed orthodoxy, focusing on themunus triplexultimately distracts the reader from his primary concerns. Much the same is true for the church today – when used as a sufficient interpretative device for offering an account of the person and work of Jesus Christ, themunus triplexsuffers the fate of many an artificial schema for biblical interpretation, distracting us from the breadth and depth of the biblical witness by offering an overly tidy, artificially organised account of the material. Nevertheless, when modestly employed, it remains a significant though limited conceptual device for understanding Christ's person and work, which the church should employ in several ways so as to integrate the Old and New Testaments in its proclamation of the Gospel.
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Pandego, Higianes Indro. "GEREJA UMAT ALLAH SEBAGAI KOMUNIO PARTISIPATIF Refleksi Yuridis-Pastoral atas KHK 1983, Kann.204-207." LOGOS 17, no. 2 (July 16, 2020): 106–27. http://dx.doi.org/10.54367/logos.v17i2.807.

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The sacrament of baptism makes a person united with Christ and made a member of God’s People. God’s People in the Codex Pius Benedict (Codex 1917) are understood based on ordained and unbaptized. This concept gave rise to a pyramid image of the God’s People. On the contrary, the Codex 1983, which was influenced by the views of the Second Vatican Council, see the People of God in common baptism. Based on the baptism, they assumed the general priesthood duties of Jesus Christ according to their individual. The special conditions were bornf for those who received ordination and thus became sacred ministers who exercised the priesthood of office. Both of the general priesthood and the office of priesthood, are carried out in the communion of the Church. In the community spirit, each member of God’s People participates in the mission of Church received from Christ.
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Tukara, Drago. "Razvoj biskupske i prezbiterske službe u prvim stoljećima Crkve." Diacovensia 26, no. 2 (2018): 255.—275. http://dx.doi.org/10.31823/d.26.2.4.

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The article implicitly addresses the Church as an institution and organization, while it directly and more explicitly presents those that make a part of Church hierarchy, bishops and presbyteries. To better present and understand the existence and mission of bishops and presbyters, it was necessary, at least briefly, to highlight the very nature of the Church. The author divides the article in three chapters. In the first chapter, he represents the Church that has had its roots in the Old Testament and found its fullness and foundations in the Person of Jesus Christ. She has been present in God’s plan since the Old Testament times when the prophets announced her in images. In the second chapter, the author discusses the office of bishops in the early Church. This part addresses what the Church Fathers said about bishops, and their role and place within the early Church, and how particular councils and synods have defined them. The author brings the Church Fathers’ personal reflections and understanding of the office of bishop as well as certain canons that have emerged as the fruit of bishop’s collegiality and unity. The third chapter talks about presbyters. The author first presents the role of presbyter in the early Church, and then indicates the developmental path from terminology itself to the area of action at particular times in the life of the Church. The presbyter is put in a co-relationship with the bishop, he is dependent on him, but in time, due to new circumstances, he has gained a certain autonomy within the community. The author also emphasizes the importance of formation and education of church officials in areas of theology and morals.
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Odeoye, Moses Adeleke. "Hebrews Articulating Hypostatic Union with Christ." Journal of Asian Orientation in Theology 05, no. 02 (August 1, 2023): 167–82. http://dx.doi.org/10.24071/jaot.v5i2.6108.

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Hypostatic is derived from the original language of Scripture (Heb. 1:3) which brought the essential person of Jesus in his human and divine natures. Hebrews describes Jesus as superior to all other beings and all other claims. The doctrine of the hypostatic union teaches that our Lord’s divine nature and His human nature were united forever. He is different from the rest of humanity in that He is God and sinless and his unique theanthropic person of the universe. Despite the various opposing objections that attempt to criticize or disprove Jesus Christ’s two natures (divine and human) his obedience to God’s will even to the point of death shows Jesus’ divinity and humanity working together in perfect harmony. The basic idea that Christ is hypostatically communicating with both divine and human energies is also experienced by believers when their humanity is energized by the Holy Spirit and able to speak to God. In conclusion, the explanation of the anthropic unity of the person of Jesus Christ is quite clear that Jesus has both a divine will and a human will. The union of Christ’s divine and human natures are related to His acts as an incarnate person through His experience as a result of his person of Christ.
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Moimau, Aprianus Ledrik. "KEHANDALAN ALKITAB MENJADI FONDASI BAGI PENGAJARAN TENTANG YESUS KRISTUS." Phronesis Jurnal Teologi dan Misi 3, no. 1 (August 12, 2020): 69–84. http://dx.doi.org/10.47457/phr.v3i1.50.

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The Bible which is the source of Christian teaching has been doubted by saying that the Bible has been falsified and cannot be used as a basis in building Christian teachings, especially regarding the person of Jesus Christ. The gospels which are the primary source of Jesus Christ have been falsified and as such cannot be the basis for finding the real Jesus. Bible truth and reliability, especially the Gospels are questioned. If the Bible is relied upon in building knowledge and faith in Jesus Christ, what are the criteria in determining the reliability of the Bible? The purpose of this study is to find out whether the Bible has reliability that can be used as a standard in building Christian doctrines, especially regarding the person of Jesus Christ. In this study, a study was conducted on aspects of biblical bibliography, internal evidence tests and tests. external. Based on research conducted on the Bible, historical search, Bible data and from external evidence carried out by taking a test of historical truth, the Bible has a deepness in building Christian doctrines, specifically the Gospels have a depth in finding and believing in Jesus Christ stated in the Bible. The reliability of the Bible is proven and thus the person of Jesus Christ exposed by the Bible is true.
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Holmes, Christopher R. J. "Revelation in the Present Tense: On Rethinking Theological Interpretation in the Light of the Prophetic Office of Jesus Christ." Journal of Theological Interpretation 6, no. 1 (2012): 23–42. http://dx.doi.org/10.2307/26421433.

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Abstract Revelation is often assumed to be what God does, and interpretation what persons do in response. The latter is a matter of making the former real or relevant in relation to a new situation. But what if revelation, understood as Christ's self-attestation, were present to and active in our interpretation of itself? This article deploys the munus propheticum Jesu Christi in conversation with John's Gospel so as to disrupt the usual construal of the objective/subjective relationship as regards revelation and interpretation. This is undertaken in order to advance an account of revelation in the present tense and thus of interpretation as being a human hearing of and correspondence to what Christ says and does. Such an emphasis strengthens the theological interpretation of Scripture by yielding to the written Word as the locus of Christ's prophetic presence and activity. Interpretation is thus a matter of becoming transparent to the humanizing presence and contemporaneity of the risen One who speaks himself by the power of the Spirit in the prophetic and apostolic writings.
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Holmes, Christopher R. J. "Revelation in the Present Tense: On Rethinking Theological Interpretation in the Light of the Prophetic Office of Jesus Christ." Journal of Theological Interpretation 6, no. 1 (2012): 23–42. http://dx.doi.org/10.2307/jtheointe.6.1.0023.

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Abstract Revelation is often assumed to be what God does, and interpretation what persons do in response. The latter is a matter of making the former real or relevant in relation to a new situation. But what if revelation, understood as Christ's self-attestation, were present to and active in our interpretation of itself? This article deploys the munus propheticum Jesu Christi in conversation with John's Gospel so as to disrupt the usual construal of the objective/subjective relationship as regards revelation and interpretation. This is undertaken in order to advance an account of revelation in the present tense and thus of interpretation as being a human hearing of and correspondence to what Christ says and does. Such an emphasis strengthens the theological interpretation of Scripture by yielding to the written Word as the locus of Christ's prophetic presence and activity. Interpretation is thus a matter of becoming transparent to the humanizing presence and contemporaneity of the risen One who speaks himself by the power of the Spirit in the prophetic and apostolic writings.
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Abudullah, Muchammdun. "YESUS JURU SELAMAT DALAM AGAMA KRISTEN." Tasamuh: Jurnal Studi Islam 9, no. 2 (November 12, 2018): 339–76. http://dx.doi.org/10.32489/tasamuh.212.

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According to Christians, Jesus Christ is not just sent out by the local congregation. Because it emphasis on meeting with the risen Lord to accept the task personally. So, the apostles were not clergy, but the messenger of Christ to build a church. In summary, the Apostle in Ancient Greek is a term that refers to marine or naval ship goods. Later, the term also includes any person appointed as an envoy. Apostles in the Gospels refer to the twelve disciples who personally commissioned by Jesus to be the vanguard of the person who was sent as a bearer of good news. First, they start from Yarussalem and then to all the other nations in the world. Through Jesus Christ, man was called back from exile and be reconciled to God the Father in Heaven. Humans are freed from moral captivity and egoism is replaced with love and fellowship. It was Jesus Christ the only one who can free people from sin. There is no safety inside of human being rather than Him. Jesus Christ was without sin, holy and immaculate provides freedom from sin, no salvation through any other. Jesus himself said, I am the way and the truth and the life (John 14: 6). This article talks about the concept of salvation in Christianity.
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Dissertations / Theses on the topic "Jesus Christ – Person and offices"

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Law, Jeremy Thomson. "The future of Jesus Christ : a constructive analysis of the development of the eschatological structure of Jurgen Moltmann's theology, 1964-1996." Thesis, University of Oxford, 1998. http://ora.ox.ac.uk/objects/uuid:494e316b-6931-49f8-8109-9ec62e085dc9.

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While eschatology provides the abiding horizon of Jürgen Moltmann's theology, the centre of his thinking, which conditions the contours of that horizon, is christology. In Part One, this thesis provides an analysis of the methodological considerations which shape Moltmann's christology. It demonstrates how Moltmann's elected hermeneutic strategy of interpreting Jesus within the horizon of promise enables his christology to determine the eschatological structure of his theology. Part Two then examines the actual product of this method. It analyses the succession of christologically determined models of the relationship between eschatology and history that can be found in moving from Theology of Hope to The Coming of God. Both the conceptual development of one idea from another, as well as the chronological development of ideas over time, are thus examined. In this thesis, however, analysis also serves the purpose of theological construction. Where Moltmann's proposals are seen to run into difficulty suggestions are made for how the tensions observed may be resolved in accordance with Moltmann's own root theological assumptions. The fundamental problem of Moltmann's eschatology is perceived to be the lack of an explicit account of how eschatological transcendence is related to historical becoming. In Part One this leads to the provision of a model of the inter-relationship of Jesus' universal (eschatological) significance and his particular relevance for the multifarious situations of the present creation. In Part Two this same problem leads to the construction of a christological model in which Jesus becomes in time who he is in adventus (the transcendent future). Achieving this comprehensively necessitates the provision of an account of the distinction and unity of the divinity and humanity of the one person of Christ. Only so does it prove possible to distinguish appropriately between what the one future of the new creation will mean for God and creation respectively. The thesis concludes by demonstrating the breadth of applicability of the christological insights developed by utilising them to address the question of the relationship between the economic and immanent Trinity.
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Sahinidou, Ioanna. "What hope for the suffering ecosystems of our planet? : the contextualization of Christological perichoresis for the contemporary ecological crisis." Thesis, University of Wales Trinity Saint David, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683046.

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Im, Seog-Soon. "Discipleship teaching : the example of Jesus and its relevance to the Korean Church today." Thesis, University of Wales Trinity Saint David, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683113.

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Siemens, James. "Theodore of Tarsus, the Laterculus Malalianus, and the person and work of Christ." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683243.

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Ra, Kyung-U. "An investigation of the influence of the Paschal-New Exodus motif on the description of Christ and his work in the Gospel of John (Chapters One to Four)." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683260.

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Beazley, J. "The centrality of Christology in the teachings of Rudolf Steiner with special reference to the spiritual hierarchies." Thesis, University of Wales Trinity Saint David, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683169.

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Furness, Darryl Hilary. "A theological consideration of the office, sacrifice, ministry and perfection of Christ as high priest in the Epistle to the Hebrews, and their significance for the believer and the community of faith." Thesis, Rhodes University, 1989. http://hdl.handle.net/10962/d1001549.

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In these last days God has spoken his last and most complete word to man in a Son, Jesus Christ. In his person and ministry Christ is the agent of creation and heir of the spiritual and material estate of God. He is the locus of the fulfilment of the revelatory plan of God, and, as such, is superior to the angels, the ministers of salvation within the created order, and Moses, the faithful minister of God's people Israel. Christ not only fulfils the necessary qualification for priesthood under the old covenant, that of divine appointment, but is appointed by God a high priest for ever after the order of Melchizedek. This establishes and authenticates the high priestly office of Christ. Jesus Christ, Iike the high priests of the old covenant, must offer gifts and sacrifices to God. The sacrifice of Christ fulfils the sacrificial code of Leviticus 1-7, his sacrifice being a gift to God, communion with God, and an expiatory sacrifice. But more than this the sacrifice of Christ fulfils the Day of Atonement ritual of Leviticus 16 as well as the covenant sacrifice of Exodus 24. The sacrifice of Christ is essentially once for all, being that unique action which alone can ultimately deal with sin. The uniqueness of Christ's sacrifice depends on the uniqueness of the person of Christ and his superior high priestly office. In his sacrificial action Christ is also the sin-bearer. The high priestly sacrifice of Christ determines the form of the high priestly ministry of Christ, which is also gift to God, communion with God, has expiatory significance, and is a ministry of the new covenant . The high priestly ministry of Christ is a ministry which is continuous through time and is both contemporaneous with and subsequent to his sacrifice. In this continuity through time the ministry of Christ is the foundation of both the faith of believers and their perfection as sons. In the execution of his high priestly ministry Christ is perfected by God through the learning of obedience. The humiliation of Christ and his learning of obedience becomes the foundation of the perfecting of believers. It is as the One who is perfected through suffering that Christ becomes the pioneer of salvation and the pioneer and perfecter of the faith of the people of God. Through faith in Christ the people of God constitute a pilgrim people who, on the basis of Christ's perfection, are themselves perfected and brought to glory. The pilgrim people of God share in the priesthood of Christ and constitute a priesthood of all believers. In their pilgrimage of faith they are to demonstrate their confidence, endurance, obedience, and discipline, and in their running of the race of pilgrimage are to exercise their own ministry as they progress to glory and the sabbath rest of God. The high priesthood of Christ has implications for the common life of the people of God and is at the foundation of our understanding of the Christian life.
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Parent, Mark. "The christology of T.T. Shields : the irony of fundamentalism." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39260.

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This dissertation examines the christological thought of Thomas Todhunter Shields between the years 1894 to 1930, along with its influence on his view of the Bible and of the Christian's role within his/her culture.
T. T. Shields was one of the most prominent Fundamentalist leaders in the 1920's. While a popularizer rather than an academic his thought merits study due to his influence within Fundamentalism and his reputation for being one of the more "thoughtful" of Fundamentalists.
Shields' christology was monophysitic and docetic leading, in time, to a full blown christo-monism which effectively removed Christ from his mediatorial role. In place of Christ, Shields virtually substituted the Bible; and the characteristics that he had attributed to the Christ (viz., transcendence of error and 'the human element') he now attributed to the Scriptures. Shields' christology also resulted in a truncation of his conception the church, particularly with respect to the question of Christian mission.
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Choi, Sungho. "A study of Christology and redemptive history in Matthew's Gospel with special reference to the 'Royal-enthronement' psalms." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683358.

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Lira, David Pessoa de. "A didakhe kaine de Jesus: um ensaio exegético de Mc 1.21-28." Faculdades EST, 2006. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=22.

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Conselho Nacional de Desenvolvimento Científico e Tecnológico
O presente trabalho é resultado de um processo de pesquisa na área de Bíblia. Um estudo exegético do novo ensino de Jesus com base no Evangelho segundo Marcos 1.21-28. Inicialmente, é feita uma análise a partir do método histórico-crítico, seguindo os passos deste método: tradução do texto original, do grego para o vernáculo; análise textual da fraseologia "didachê kainê kat exousían" [grego]. A análise literária procura definir os limites e os elementos constitutivos da perícope; finalizando a primeira parte do trabalho com análises de redação e de forma. Na segunda parte do trabalho, foi feita uma pesquisa do ambiente histórico do tempo de Jesus: uma pesquisa de elementos que pertencem à história, tais como sinagoga, Cafarnaum e escribas. Na última parte do trabalho, são destacadas algumas importantes características de Jesus como professor, mostrando semelhanças e diferenças de sua prática de ensino em relação à prática de ensino dos escribas e fariseus. É igualmente apresentada a atuação de Jesus mediante a Lei e a Tradição, bem como uma análise sobre o que consiste a práxis de Jesus que mereça atenção especial e sirva de modelo para a prática do(a) professor(a), do(a) educador(a) popular até os dias de hoje, como propõe a contextualização apresentada ao final deste trabalho.
This present work is a result of a process of survey in the area of the Bible. This is a exegetical study of the New Teaching of Jesus based on the Gospel according to Saint Mark, chapter 1, verses 21 to 28. At the beginning, an analysis is done according to the steps of the historical critical method: translation of the original text, from Greek to the Vernacular Tongue; textual-criticism of a phraseology "didachê kainê kat exousían" [Greek]. And the literary criticism seeks to define the limits and the constitutive elements of the pericope; this first part of this work finishes with redaction criticism and form criticism. In the second part of this work, there is a survey about the historical environment of the times of Jesus: a survey of elements which belong to the story such as synagogue, Cafarnaum, scribes. And the relation of these elements with the tradition and the Law. The last part of this work presents some important characteristics of Jesus as teacher, showing the similarities and differences between the practice of teaching. In the same form, this part of this work presents the performance of Jesus through the Law and the traditions; finally, this part analyzes about what is the praxis of Jesus so that it deserves special regard and so that it is an example to the pratice of the teachers and popular educators today, just as the atualization presented proposes at the end of this work.
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Books on the topic "Jesus Christ – Person and offices"

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Mackintosh, H. R. Person of Jesus Christ. Edinburgh, Scotland: T. & T. Clark Publishers, 2000.

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Macintosh, H. R. The person of Jesus Christ. Edinburgh: T&T Clark, 2000.

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Murray, Rae, and Holmes Stephen R, eds. The person of Christ. New York: T & T Clark International, 2005.

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Ettlinger, Gérard H. Jesus, Christ & Savior. Wilmington, Delaware: Michael Glazier, 1987.

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Kuttianimattathil, Jose. Jesus Christ, unique and universal. Bangalore, India: KJC Publications, 1990.

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Michael, Green. Who is this Jesus? London: Hodder & Stoughton, 1991.

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John, Shea. The challenge of Jesus. Allen, Tex: Thomas More Pub., 1996.

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McGrath, Alister E. Jesus Christ: A guide for study and devotion. Louisville, Kentucky: Westminster John Knox Press, 2014.

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Bloesch, Donald G. Jesus Christ: Savior & Lord. Downers Grove, Ill: InterVarsity Press, 1997.

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Klassen, Randolph J. Jesus' Word, Jesus' Way. Scottdale, Pa: Herald Press, 1992.

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Book chapters on the topic "Jesus Christ – Person and offices"

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Ferguson, John. "The Person of Christ." In Jesus in the Tide of Time, 55–81. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003160878-3.

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Mayled, Jon, Jill Oliphant, Sam Pillay, and Matthew Taylor. "The person of Jesus Christ." In Routledge A Level Religious Studies, 408–35. 1 [edition]. | New York : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9781315208725-31.

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Abraham, William J. "The Person of Christ." In Divine Agency and Divine Action, Volume III, 69–83. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198786528.003.0006.

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Treatments of Christology begin with the exploration of the Person of Christ, with who he is. Prima facie, Christ is often seen as an offense to human sensibility. The deep offense is that Christ is both a specific human agent in history and the second Person of the Trinity. The first seven ecumenical councils tackle a network of issues related to this offense and stand by the conviction that Jesus of Nazareth is fully human and fully divine. Given this conviction it is apt to speak of the virginal conception and to initiate a subtle historical-theological quest for the real Jesus of history and faith.
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"II. The Person of Jesus Christ." In Theology of the New Testament, 78–116. De Gruyter, 2000. http://dx.doi.org/10.1515/9783110806632.78.

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"The identity and person of Jesus Christ." In An Introduction to Christian Theology, 227–56. Cambridge University Press, 2010. http://dx.doi.org/10.1017/cbo9780511800856.010.

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"The Person and Work of Jesus Christ." In God--The World's Future, 345–88. 1517 Media, 2015. http://dx.doi.org/10.2307/j.ctt13wwwrr.15.

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"The Work and Person of Jesus Christ." In God--The World's Future, 389–428. 1517 Media, 2015. http://dx.doi.org/10.2307/j.ctt13wwwrr.16.

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"The Identity and Person of Jesus Christ." In An Introduction to Christian Theology, 255–87. 2nd ed. Cambridge University Press, 2022. http://dx.doi.org/10.1017/9781108854054.012.

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McClymond, Michael J., and Gerald R. McDermott. "The Person and Work of Jesus Christ." In The Theology of Jonathan Edwards, 244–61. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199791606.003.0016.

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10

Cross, Richard. "Jesus: God And Man." In Duns Scotus, 113–26. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195125528.003.0009.

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Abstract:
Abstract According to Christian orthodoxy, Jesus Christ is a person-the second person of the Trinity-who has both divine and human natures. As the Council ofChalcedon (451) puts it, the two natures are united in ‘‘a single person.’’ This union is usually referred to as the ‘hypostatic’ union (from ‘hypostasis,’ = ‘person’). The point of the definition offered by Chalcedon is that the subject of divine and human attributes is the person of the Word. ‘Person’ here is not to be understood as referring to any sort of psychological concept. The crucial thing about a person, on the Chalcedonian view, is that it is a subject of characteristics. This was made a bit clearer at the third council of Constantinople in 680-81, where it was taught that Christ has two wills and two sorts of activity divine and human. So having human will and activity is not sufficient for being a person.
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