The incarnation across New Testament witnesses
John 1 speaks of the Word becoming flesh; Philippians 2 is a hymn-like passage about Christ's self-emptying and exaltation; Hebrews 2 argues that he shared human life and suffering. The later language of one person and two natures seeks to interpret this full witness, not quote a technical formula already written in the first century.
Why it matters
Provides several textual starting points for Christology rather than relying on a single proof text.
Key points
- John's prologue joins preexistence, divine identity, and real embodiment.
- Philippians 2 places Christ's humility within an exhortation to the community.
- Hebrews 2 connects shared humanity to suffering, death, and priestly help.
Scripture
- John 1:1-18 — The prologue culminates in the Word becoming flesh.
- Philippians 2:5-11 — Christ's descent and exaltation serve Paul's call to humility.
- Hebrews 2:14-18 — The author connects shared flesh and blood with Jesus' saving and priestly work.
- Luke 2:40-52 — Luke narrates Jesus' human growth and family setting.
Primary sources
Athanasius writes:
Athanasius later summarizes the incarnation's saving purpose as the Word becoming human so humans might share divine life.
For He was made man that we might be made God.
Passage context and translation
Athanasius explains the Incarnation as the divine Word's healing and elevation of human nature. His language of becoming God concerns created humanity's share in divine life, while the Word remains God by nature.
Before the excerpt
by the Word becoming man, the universal Providence has been known, and its Giver and Artificer the very Word of God.
After the excerpt
and He manifested Himself by a body that we might receive the idea of the unseen Father
Gregory's maxim is:
Gregory of Nazianzus argues that salvation requires Christ to assume what is to be healed, a later patristic synthesis of full humanity.
For that which He has not assumed He has not healed; but that which is united to His Godhead is also saved.
Passage context and translation
Gregory rejects Apollinarianism by insisting that the Word assumed the fullness of human nature, including a human mind.
Before the excerpt
If anyone has put his trust in Him as a Man without a human mind, he is really bereft of mind, and quite unworthy of salvation.
After the excerpt
If only half Adam fell, then that which Christ assumes and saves may be half also; but if the whole of his nature fell, it must be united to the whole nature of Him that was begotten, and so be saved as a whole.