In the field of Christology, the sinless nature of Jesus Christ is reasonably uncontested. Specific scripture confirms that Jesus is “without sin,” “knew no sin,” and “committed no sin” (Hebrews 4:15, 2 Corinthians 5:21 and 1 Peter 2:22). That reality aside, there is significant debate over Jesus’ inherent ability to commit sin. While Scripture affirms that Christ didn’t sin – could he have? Put another way, did Jesus share our postlapsarian “fallen” human nature or was he free from what Augustine termed ‘original sin?’ The essence of this argument dates back to the earliest Christian thinkers and even today, evades complete consensus. One side of the debate contends that Christ’s human nature was not subject to post-Adamic fallenness. Adherents claim that a sinful nature would have prevented Jesus from assuming his position as true intermediary, and that “(Christ’s) role as …show more content…
5:21, Rom. 8:3) carried with it profound implications on Christ’s humanity. In wrestling with this dilemma, these early church fathers desired to “affirm the closest possible identification of Christ with the rest of humanity,” but were reticent to fully espouse the possibility that Jesus could closely identify with sin. This reticence ended when Augustine of Hippo concluded that Christ’s incarnate humanity was utterly untouched by this fallen nature due to his understanding of ‘original sin.’ Augustine believed that Adam’s fall from grace not only induced human beings to sin, but actually rendered them “congenitally sinful.” Prior to the Fall, humans had the “ability not to sin (posse non peccare),” yet postlapsarian humans, were rendered incapable of avoiding sin (non posse non peccare). According to this logic, Christ – who is without sin – could never have assumed the flesh of normal human beings. Thus his humanity was distinct and set apart. Augustine
One of the main principles of Christianity is the belief in both the divinity and humanity of Jesus, that these two natures are combined harmoniously in one being. In general, all modern Christians believe that Jesus was human, he was considered to be “The Word was made flesh” (John, I: 14). However, Jesus was more than just a human, despite being subjected to pain, suffering and death like all other human beings, he was sinless and also possessed the power to heal and to defy death in order to ascend, both body and spirit, into heaven. He was all man and all God, a combination of these two elements, remaining distinct but united in one being. The deity of Jesus is a non-negotiable belief in Christianity, which is referred to in many parts of scripture, “God was revealed in the flesh” (I Timothy, 3:16). The Christian faith does not perceive Jesus as God but rather a reincarnation of God, a mysterious deity who is the second person of the Holy Trinity. Throughout history, controversy has surrounded the issue of the humanity and divinity of Jesus, leading to the formation of Docetism, the belief that Jesus was fully divine but not fully human, Arianism, that Jesus was superior to all of creation, but less divine than God, and Nestorius, that there were two separate persons within Jesus. This the proportion of the divine and human within Je...
7-12- Again Augustines thoughts on God reflect that of the religious teachings of his day, namely those of the Neoplatonists. For example he refuses to speculate on how the soul joins the body to become an infant and even follows Plato when he suggests that this life could possibly be some kind of “living death”. He then goes into an examination of his infancy, which he depicts as a quite pitiful state. He described himself as a sinful and thoughtless creature who made demands on everyone, wept unceasingly, and gave everyone a hard time that took care of him. Though very brutal in his self examination, he later states that he does not hold himself accountable for any of these sinful acts because he simply can’t remember them.
This paper is written to discuss the many different ideas that have been discussed over the first half of Theology 104. This class went over many topics which gave me a much better understanding of Christianity, Jesus, and the Bible. I will be addressing two topics of which I feel are very important to Christianity. First, I will be focusing on the question did Jesus claim to be God? This is one of the biggest challenges of the Bibles that come up quite often. Secondly, I will focus on character development.
Baptizing a baby at birth was this was a common practice during the time when Augustine was born. And Monica had decided to keep Augustine from being baptized. Monica’s reasoning is really just an unnecessary precaution. Whether or not your sins are wiped away now or later as long as you go to confession you are forgiven of your sins regardless. More importantly this precaution keeps Augustine from strengthening his relationship with God early on because it had kept him from truly being responsible for his actions and had stunted his involvement in the Church. In the first chapter alone he states “I was already a believer, as were my mother and all the household, with the exception of my father.”1 He was already a steady believer in God and was ready to be baptized however he was kept from it and was influenced by the other people as they said “Let him be, let him do as he likes, he is not baptized yet.” Without the proper reinforcement and teaching he progressively strayed away from his beliefs and eventually lost himself in sin. This leads to one the most important incidents in Augustine’s childhood. Augustine spends more time lamenting on the time he had stolen the pears than he does ...
This is ultimately what is so shockingly egalitarian about Augustine’s Christianity in contrast to the thought of the ancients. The Supreme Good—eternal life—is accessible to both the simple and the sophisticated. One may either contemplate the duality of the universe and figure out where each aspect of creation fits into the scheme, or one may bypass the attempt to understand the temporal world in relation to heaven, but so long as one finally accepts faith and, through it, becomes obedient to God while discarding self-will, the extent to which one used reason in his life is irrelevant. Reason, except insofar as it is necessary in a basic sense for man to use it to accept faith to and differentiate himself from beasts, is not necessary for eternal life. What is necessary is the choice to stop exercising the self-will—to stop making choices.
Which resulted Augustine in exploring the philosophical road that led to his conversion from Macheanism to Neo-Platonism to Christianity. But later felt sorrowful for his mother that had died and confesses to God that everyone is a sinner right when they were born and through God that this sin can only be absorbed. He later moves back to Thagaste and then became Bishop of Hippo. As a “doctor” of the Chruch, he defended Christianity against false (heretic) interpretation. After his conversion, he refused to teach rhetoric. Yet, in the end, no matter what sin he had done Augustine found his savior. Which led him to write about how to convey God’s truth to diverse audiences and demonstrates that both the Bible and one’s own life are texts to be read and assessed against the true Cristian Doctrine. The last four books were like an appendix and offers an interpretation of the opening of the Book of Genesis. When Augustine’s converted to Christianity his appropriation of Platonic ideas uses his past sins and later confesses to God that will eventually enhance his soul and body. The consequences of this appropriation are that sins are considered to be
nature was born. According to many theologians, this ‘original sin’ was passed on to every
... effects of a corrupting entity, what then is Christ’s work? How can a physical sacrifice save the world from sliding into nonexistence? The answer comes from another adjustment; Christ comes to pull creation back towards the eternal God. Salvation through Christ is does not look like Him coming as a warrior to vanquish the evil forces, but Him coming as a loving servant to heal the corrupted beings (i.e. sinners) back to their original state of grace. Thus, the idea of there being a war between forces of God and Evil is not compatible with truth of the Gospel; rather that God designed the world in harmony and wishes it to return to this state. This proves that, in the end, Augustine’s answer to the problem of evil is correct in accordance to Christian Confession.
Later, after much study and introspection, Augustine discovers that he has been mistaken in attributing a physical form to God. Yet, he still presses on to reconcile his mind to the true precepts of Christian ideology. But what does he...
“No man knows how bad he is till he has tried very hard to be good” (Lewis, C.S., 2001). We see the futile attempts of men and women in the Old Testament who eagerly intended to be good. They aimed to abide by the law of God, but as soon as something shiny, pleasurable, and of earthly value flashed before their eyes, their obedience to God’s commands went out the window. Some did not even try. God’s people compromised their beliefs and committed spiritual adultery against Him by esteeming handmade idols. All the while, they religiously offered sacrifices, and therefore, polluted the House of God. Since the fall of Adam and Eve, our sinful nature has been beckoning us to choose evil, to embrace worldly counterfeits, and to seek a life of selfish ambition. However, Jesus steps on the scene and changes everything.
First articulated by Augustine (A.D. 354–430), the doctrine of original sin holds that all of Adam’s descendants inherit the guilt of Adam’s sin and thus incur the punishment for Adam’s sin. Inheriting Adam’s guilt at birth, then, presumes one guilty before God at birth and destined for hell. This is the basis for the Catholic need for infant baptism, for the doctrine of the Immaculate Conception (that Mary herself was uniquely conceived free of Adam’s guilt), and for the belief that salvation is only available through connection with the Church via baptism. Moreover, the belief that God holds Adam’s descendants personally accountable for Adam’s sin calls into question the importance of our own free will as it relates to our moral accountability to God. That is, if God holds us accountable for the sin Adam committed, then the exercise of our own free will must, in God’s sight, be of little or no consequence. This leads to the Augustinian belief in predestination — that who is saved and who is lost is determined entirely by God’s sovereign election, and...
“By one man 's disobedience, many were made sinners” (Rom. V. 5:19). First articulated by Augustine (A.D. 354–430), the doctrine of original sin holds that all of Adam’s descendants inherit the guilt of Adam’s sin and thus incur the punishment for Adam’s sin. To understand sin entirely you must first know the background of the first ever sin. Original sin can differ in the different branches of Christianity like Catholicism and Protestantism. Questions are raised more and more about original sin through the writings of theologians. Questioning sin is something that is raised throughout culture and time. A thought could be brought up years earlier and then could be proven right or right in our culture and time. This paper is to not only teach
Jesus was obedient. Even though He was “tempted in every way” He was nevertheless “without sin” (Hebrews 4:15). 2 Corinthians 5:21 states outright that “He had no sin.” Jesus knew the laws of the Torah and put into practice the worship-words of Deuteronomy 28:14. “Do not turn aside from any of the commands I give you today, to the right or to the left, following other gods and serving them.”
This would mean Christ’s sacrifice could not entirely cover the sinful nature of man. There could not be a genuine salvific event without a physical sacrifice on the cross. These two views understand the divinity and the humanity of Christ as either one or the other but not both. However, Kärkkäinen connects the Johannine concept of Logos to explain how Jesus is both human and divine (65). “Logos Christology is a dominant way of interpreting Christ’s incarnation while showing us how Christology has taken various forms throughout history” (67).
Christ's humanity included both the material and immaterial aspects of the human body (he was flesh but at the same time he was also Soul and Spirit). For Christians - "The Church" "The elements of the Person of Christ are to be established; the faith which accompanies the theoretic process always presupposes their unity; this is for faith immediately certain, though not as yet narrowly defined, not as yet mediately cognised through the knowledge of the distinct elements, which in it are combined (Dorner History of the Development Doctrine of Christ p.85). Christ is fully human. " He was hungry, thirsty, grew weary, experienced love and compassion, he wept, he was tested, and he died. Christ was called by human names as he designated Himself as the "Son of Man".