The person of Jesus Christ Flashcards
Son of God:
a term for Jesus that emphasises he is God incarnate, one of the three persons of the Trinity
Liberator:
a general term for someone who frees a people or group
Rabbi:
a Jewish teacher, often associated with having followers
Hypostatic union:
belief that Christ is both fully God and fully human, indivisible, two natures united in one person
Homoousios:
of the same substance or of the same being
Word
from the Greek logos, another name for the second person of the Trinity, used at the beginning of John’s Gospel to describe the incarnation which existed from the beginning, of one substance with and equal to God the Father
Redemption:
the action of saving or being saved from sin, error, or evil
Incarnation:
God born as a human being, in Jesus Christ
Zealot
a member of the Jewish political/military movement that fought against Rome in the first century AD
Messiah:
in Christianity, the word is associated with Jesus Christ, who is believed to be the Son of God and the Saviour. In Judaism the word is associated with individuals who rose up against oppression, the people of Israel
Jesus the son of God
This view emphasises Jesus’ divine nature, portraying him as God incarnate and the second person of the Trinity. Evidence supporting this includes accounts of his miraculous birth, baptism, transfiguration, and resurrection.
Jesus’ knowledge of God
relation between Jesus and God the father is mysterious. He calls God Abba and a heavenly voice declares Jesus My Son but Jesus does not use the term son himself .
” we then all confess the one and the same Son our Lord Jesus Christ.. perfect in Godhead and manhood; truly God and truly man”
chalcedonian definition quote
how human was Jesus?
in order to save humanity He had to be divine as only God can have that redemptive power but if He was God does that mean He did not really suffer on the cross as how can God suffer .. many problems from this
Bishop Apollinaris of Laodicea
was worried that a human mind was a changeable mind one enslaved to filthy thoughts so suggested Jesus replaced the human soul and mind with a divine one w/o taking on a fallable human nature
Gregory of Nazianzen
rejected apollinaris’ suggestion because it is constiuted a half salvation so counted it as heresy
how the churches resolved the issue of Jesus’ humanity and divinity
council of chalcedon in AD 451 affirmed that Christ is acknowledged in two natures which come together into one person and one hypostatis
what was the extent of Jesus’s self knowledge
there is a question on if Jesus had 2 centres of consciousness or not. if he had divine knowledge was his anxiety at the garden of Gethsemane and his tears at the death of lazurus fake ?
Karl Rahner
his soloution is to think of consciousness like an onion.. with its many layers . we have deep within us better understandings of our self which are not always at the surface of our consciousness. the expression of fear in Gethsemane makes sense if Jesus’s human self -consciousness was close to the surface but his divine consciousness was deep within
Gerald O’ collins
consciousness is not the same as knowledge , knowledge takes place without reflection whilst consciousness always involves a degree of reflection. His basic awareness of the Sonship did not mean observing the presence of God
Miracles of Jesus
Turning Water into Wine (John 2:1–11)
– Jesus’ first recorded miracle at the wedding in Cana, where he turned water into wine, showing his power over nature.
Feeding the 5,000 (Matthew 14:13–21)
– Jesus fed a large crowd with just five loaves of bread and two fish, demonstrating his care and ability to provide abundantly.
Healing the Blind Man (John 9:1–12)
– Jesus restored sight to a man who was blind from birth, showing his ability to heal and give spiritual insight.
Walking on Water (Matthew 14:22–33)
– Jesus walked on the Sea of Galilee during a storm, revealing his power over the natural world and his divine authority.
Raising Lazarus from the Dead (John 11:1–44)
– Jesus brought his friend Lazarus back to life after four days in the tomb, demonstrating his authority over life and death.
These miracles are often used in theology to support the belief in Jesus as the Son of God and a divine figure with power over nature, sickness, and even death.
Hume in response to the miracles of Jesus
Hume believed that miracles are extremely unlikely people do not walk on water and bcs we have no present day experience of miracles and human testimony isn’t good enough evidence to prove they happened. His views challenge religious claims, including the miracles of Jesus, by promoting reason and skepticism.
Edward Schillebeeckx
believed Jesus’ miracles were symbolic signs of God’s love and justice, not violations of science. Their true power lies in the meaning they carry and the transformation they bring to people’s lives and communities rather than Jesus actually walking on water He is the source of calm in daily life
N.T wright
Wright sees Jesus’ healings as acts of radical inclusion—
the blind , the deaf and dumb bringing healing to those rejected by society, showing that God’s love and kingdom are for all, especially the forgotten.
‘Jesus was not just healing individuals. He was restoring the people of God, bringing the outsiders back into the fold.”
– N.T. Wright, Following Jesus, 1994
Resurection
Confirms Jesus’ Divine Identity
– The resurrection shows that Jesus had power over death, something only God could achieve. It validates his claims to be the Son of God (Romans 1:4: “declared to be the Son of God in power by his resurrection from the dead”).
Validates His Teachings and Miracles
– If Jesus rose from the dead, it confirms that everything he said and did was true, including his promises of salvation, forgiveness, and eternal life.
Fulfillment of Prophecy
– Jesus predicted his own resurrection (Mark 8:31), and Old Testament prophecies (like Isaiah 53) hinted at a suffering and victorious Messiah. His resurrection is seen as the fulfillment of these prophecies, proving his messianic role.
Foundation of Christian Faith
– St Paul wrote: “If Christ has not been raised, our preaching is useless and so is your faith.” (1 Corinthians 15:14). The resurrection is the foundation of Christianity—without it, Jesus would be seen as just a moral teacher who died.
Victory Over Sin and Death
– By rising from the dead, Jesus defeated sin, death, and evil, proving he has the power to offer eternal life to believers—something only the divine Son of God could do.
Jesus the teacher of wisdom
Here, Jesus is seen as a profound moral instructor whose teachings, such as the Sermon on the Mount, offer ethical guidance and insight into authentic human living.
Jesus the liberator
This perspective views Jesus as a political and social revolutionary who sought to free people from various forms of oppression, challenging societal norms and advocating for justice.
Dawkins quote
’ Jesus was a great moral teacher’
Jesus as Rabbi
He Was Called “Rabbi”
– Many people, including his disciples, referred to him directly as “Rabbi” or “Teacher” (e.g., John 1:38, Mark 9:5).
– Even people outside his close followers addressed him this way (e.g., Nicodemus in John 3:2).
He Taught in Synagogues
– Jesus regularly taught in synagogues, a common practice for rabbis (e.g., Luke 4:16–30), and he was invited to read Scripture and preach.
He Had Disciples
– Like other Jewish rabbis of the time, Jesus had a group of disciples (students) who followed him and learned from him. This was a typical rabbinic teaching model.
He Used Rabbinic Methods
– Jesus taught using parables, questions, scripture interpretation, and debates with other religious leaders—typical teaching methods used by rabbis.
Authority in Teaching
– Crowds were amazed at Jesus because he taught with authority (Matthew 7:28–29), unlike other teachers. His teaching was distinctive, but still within a rabbinic framework.
“Love your neighbour as yourself.” – Mark 12:31
Jesus taught that love is the foundation of moral behaviour.
This includes loving not just friends, but strangers and even enemies.
It promotes kindness, compassion, and justice.
“Do to others as you would have them do to you.” – Luke 6:31
This simple principle sums up how to treat others with respect and fairness.
It encourages empathy and forms the basis of many Christian ethical decisions.
“Forgive, and you will be forgiven.” – Luke 6:37
“Forgive seventy times seven.” – Matthew 18:22
Jesus stressed the importance of forgiving others, even repeatedly.
Forgiveness is seen as essential for spiritual peace, healing, and living in community.
The Parable of the Good Samaritan – Luke 10:25–37
A man is attacked and left for dead. A priest and a Levite (religious leaders) ignore him, but a Samaritan (a person seen as an outsider) helps him.
Moral Lesson:
– Love your neighbour means helping anyone in need, not just people like you.
– True compassion is shown through action, not status or religion.
. The Parable of the Prodigal Son – Luke 15:11–32
A younger son wastes his inheritance and returns home ashamed, but his father welcomes him back with love. The older brother is jealous.
Moral Lesson:
– God is like the loving father, always ready to forgive and accept those who return to Him.
– Also teaches about mercy, repentance, and jealousy.
The Beatitudes (Matthew 5:3–12):
A series of blessings that describe the qualities of those who belong to God’s Kingdom. They turn worldly values upside down, showing that humility, mercy, peace-making, and purity are the traits that God blesses.
3 Blessed are the poor in spirit, for theirs is the kingdom of heaven.
4 Blessed are those who mourn, for they will be comforted.
5 Blessed are the meek, for they will inherit the earth.
Hick , the myth of God incarnate
argues that the doctrine of the Incarnation is not a literal truth but a symbolic interpretation of Jesus’ importance. Hick sees Jesus as a great human prophet, but not as God incarnate, and he places this within the broader context of religious pluralism, suggesting that other religious figures can also be valid paths to understanding the divine like Muhammad .Hick suggests that salvation is not dependent on the divinity of Jesus but on the moral and spiritual teachings he embodied.
C.S. Lewis
C.S. Lewis countered John Hick’s view by insisting that Jesus’ divinity is essential to Christianity and cannot be dismissed as a mere symbolic myth. Through his famous “Liar, Lunatic, or Lord” trilemma, Lewis argued that if Jesus claimed to be God, he must either be a divine figure (Lord) or an imposter or madman. Lewis rejects the idea that Jesus could merely be a human prophet.
Dietrich Bonhoeffer’s view of the Incarnation
Dietrich Bonhoeffer’s view of the Incarnation is deeply tied to his belief in God’s active presence in the world, Jesus’ full humanity and divinity, and the suffering and love that Jesus reveals through his life. Bonhoeffer viewed the Incarnation not as a distant or abstract doctrine but as a powerful sign of God’s engagement with the world, showing that God is with us in all things—especially in suffering. The Incarnation reveals the nature of God,
Jesus’ Entry into Jerusalem (The Triumphal Entry)
Jesus entered Jerusalem riding a donkey, which was a direct contrast to the Roman practice of triumphal processions where military leaders would ride in on horses, symbolizing power and domination. This act could be seen as a symbolic challenge to Roman authority, showing that Jesus was presenting a different kind of kingdom, one that opposed the political systems of his time.significance: The crowds hailed him as the “King” in direct defiance of the Roman emperor and the local rulers who collaborated with them. His actions hinted at a counter-kingdom to that of the imperial powers.
The Cleansing of the Temple
Jesus drove out the money changers and merchants from the Temple in Jerusalem, accusing them of turning it into a “den of thieves.” This was an act of defiance against both religious and political authorities, as the Temple was under the control of the Jewish high priests, who had colluded with Roman officials to manage religious affairs. Significance: Jesus’ anger symbolized his rejection of the religious compromise with political power. By challenging the corruption within the Temple, Jesus was also indirectly critiquing the Roman-backed religious leadership that maintained power over the Jewish people.
Isaiah 11:1-4
supports the idea of Jesus challenging political authority by depicting a righteous ruler who comes not with the typical tools of earthly power (such as wealth, military force, or political alliances) but with divine wisdom, righteous judgment, and a focus on justice for the marginalized. Jesus fulfilled this prophecy in his ministry by consistently confronting unjust political and religious systems and promoting a spiritual kingdom where justice and peace would reign—not through force, but through the transformative power of love, humility, and righteousness. In this way, Jesus’ challenge to political authority is rooted in the prophetic vision of a Kingdom of God that upends human political systems and redefines true power as service and sacrifice.
Jesus was not a zealot
While Jesus’ radical social message and his opposition to Roman oppression might suggest certain parallels to the Zealot movement, Jesus was not a Zealot in the traditional sense. He did not advocate for violence or armed rebellion, but instead sought to transform society through spiritual means. His approach was one of peace, love, and forgiveness, which sharply contrasts with the Zealots’ violent resistance.Put your sword back in its place… for all who draw the sword will die by the sword” (Matthew 26:52).
Aslan
Reza Aslan’s Zealot presents a historical interpretation of Jesus that emphasizes his potential role as a political figure who challenged the Roman Empire and the Jewish elites. e.g donkey and the temple and Jesus’ resistance to Roman authority and his claim that God’s kingdom would come to replace earthly powers made him a threat to both Roman and Jewish authorities.Aslan’s interpretation aligns with the view that Jesus’ teachings and actions had a political dimension and that his crucifixion was a result of his threat to the political order.
Matthew 10:34
Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword.”
John 18:10-11 (NIV):
“Then Simon Peter, who had a sword, drew it and struck the high priest’s servant, cutting off his right ear. The servant’s name was Malchus. Jesus commanded Peter, ‘Put your sword away! Shall I not drink the cup the Father has given me?’”
This event takes place in the Garden of Gethsemane, shortly after Jesus’ arrest. Peter tries to defend Jesus by attacking a servant of the high priest, but Jesus rebukes him, telling him to put away the sword, and He emphasizes that His arrest is part of God’s plan.
