Dr.

Euzebio Bartholomew Mtavangu ICU 77711 PhD

THE INTERNATIONAL CHRISTIAN UNIVERSITY

West Hills, California 91308

NAME OF STUDENT: Dr. Euzebio Bartholomew Mtavangu

STUDENT NO: ICU 77711

CONTACT E-MAIL: mtavangueuzebio@yahoo.com

COUNTRY OF RESIDENCE: United Republic of Tanzania

COURSE PROGRAM: Doctor of Philosophy in Theology

(PhD)

COURSE LECTURER : Prof.PusheenCatLover

TYPE OF ASSIGNMENT: Part 2 Project:-Long Essay.

NAME OF ASSIGNMENT: The Doctrine of The Life of Christ

DATE OF ASSIGNMENT: 24 th March ,2018

THE DOCTRINE OF THE LIFE OF CHRIST (CHRISTOLOGY)

Abstract
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Jesus Christ is unique in the sense that He alone, of all who ever
lived, was both God and Man. Moreover; He is unique in His
supernatural nature, in His superlative character, and in His life
and teaching. That is why many Christians, when they consider
Jesus’ spiritual life, they imagine that it must have been
somewhat fixed and static. After all, since He was the Son of God,
since He possessed fully with the divine nature, and since He
lived a sinless life, there could not be any sense in which Jesus”
grew” in His spiritual life, so it is thought. Rather, His life with the
God the Father must have been one of static and unbroken
fullness, with no sense of growth even possible (Ware: 2013).

Since Jesus never sinned, and since He always did the will of His
Father, He always enjoyed the unbroken approval of the Father
and lived in intimate and unbroken union with His Father-as John
(15:10) declares,”Jesus abided in His Father’s love because He
always kept his Father’s commandments.” In view of what
previously said about Jesus; history, has proved beyond doubt
that, Jesus is absolutely unique among all human beings who
ever lived. That is why He is the subject of many prophecies in
the Old Testament. His birth in the past 2000 years ago, and
events of His life had been foretold by many prophets. Also God
the father Himself confirmed beyond a doubt that Jesus is the
true Messiah, the Son and Savior of the world (Mathew 3:16-17;
Mark 1:9-11; Luke 3:21-22).

This paper therefore, aims at exploring the life of Christ and its
inherent controversies pertinent to the interplay of the binary
natures of His Humanity on one hand; and His Deity on the other
hand. In the course of deliberations; the paper will also examine
critically; both the objective and subjective or skeptical (ie. thesis
versus antithesis) views of different scholars; about the Person of
Christ in relation to His Life, and the roles which He played in His
cosmos life time. And last, but not least; the author will draw out
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a synthesis of the true picture about the profile of Jesus; by using

different scriptural authorities.

Introduction

The term Christ; etymologically comes from a Greek word known

as Christos meaning messiah or (mashiakh in Hebrew).The
two words mean an“ anointed one”. There is a misconception,
among some people that Christ is the surname, of the name
Jesus. So when one says “Jesus Christ he uses an overloaded
name to mean; Jesus the Messiah or the anointed one (Mathew
24:5, 23-24).Jesus is therefore an ordinary proper name-the
Greek equivalent of Joshua, which means, ”Jehovah is salvation.”
So messiah was a royal title, for every Jewish and Hebrew King
(Bornkamm: 1961). This is because before one was made a ruler;
he had to undergo an anointing ceremony. That is why under the
Davidic covenant God promised that David’s descendant
(messiah) would have an everlasting dynasty; meaning that this
family would rule over people, and this Rule would be eternal(2
Samuel 7:16).

However, this covenant was abrogated by God immediately after

King Solomon’s reign; as a punishment for Solomon’s failure to
live a godly life, like his father David (2 Samuel 22:51 and Psalm
89). In view of the very assumption; many Jewish thought that,
Jesus had come to the world, as a civilian messiah to save people
from the tyrannical rule of the Romans (2 Samuel 7:12-16).

Account of Early Life of Jesus Christ

Isaiah in 7:14 promised a sign to the unbelieving King Ahaz

through a prophetic utterance. This prophecy was that a virgin
would bear a son, who would be called Immanuel-meaning “God
with us.”In all seven occurrences in the Old Testament, the term
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“virgin” or almah in Hebrew never refers to a maiden who has

lost her virginity. In fulfillment of this prophecy, the Virgin Mary
gave birth to Jesus at Bethlehem (Mathew 1:23; Luke 2:1-7).The
year and place of Jesus’ birth are uncertain as Evangelists Mark
and John say nothing in their Gospels. The only source for them
is widely divergent birth and childhood legends in Mathew 1 and
2, where Jesus’ birth and early lot are set in the time of King
Herod I and the change of regime (in 4 BC), and the narrative of
Luke 2(1-7) and Mathew 1(18-25), which links Jesus birth with
the first registration in Judaea under the emperor Augustus (in 6
BC).

There is also a historical evidence of census carried out around 8

BC. With all this in mind, many sources estimate, the year of
birth to be around 7-6 BC. The tradition of the Bethlehem as a
birth of Jesus, had its own source in all probability in the Old
Testament, conception of Messiah, as a descendant of David. As
regards, the earlier period of Jesus Life, Mathew began his Gospel
with a genealogy of Jesus, by tracing his descent from Abraham
and David.

The respective genealogy, serves to show that Jesus fulfills God’s

promises throughout the history of Israel; and the same point he
tells the reader, about Jesus’ birth and childhood. Each of the
stories contains an Old Testament prophecy are thought to be
fulfilled in the narrative. These stories include events like: One,
an Angel telling Joseph that the child conceived in Mary is “of the
Holy Spirit” and that he should not hesitate to take her as a
wife(Matt. 1:18-25;Luke 2:1-7). Two, Wise men coming from the
East to see the newborn child (Mathew 2:1-12).Three, an Angel
warning Joseph to take his family and flee to Egypt (Mathew
2:13-15).Four, King Herod slaughtering the innocent male
children of Bethlehem (Mathew 2:16-18).Five, Joseph, Mary and

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Jesus returning from Egypt to settle in Nazareth (Mathew 2:19-

23).

Grant (1961) asserts that, Jesus most likely grew up in the piety,
that was cultivated in the home and in the synagogue (including
Bible study, obedience to Law, prayer, and, expectation of coming
of Messiah); and He also took part in pilgrimages to Jerusalem.
From these scattered reports it is possible to gather some
information about Jesus’ background and theological education
which He underwent. The latter also, comes to light in His
teaching and in the frequently attested honorific form of address
“rabbi” (teacher), which, in the language of the time, was not yet
confined to members of the trained and ordained profession of
the scribes.

Nothing yet is precisely known, however, about Jesus’ youth and

the inner development of His life. What is known, is contained in
the sole narrative in Luke; when He was taken by His parents to
the Temple for the ceremony of purification, as the Law of Moses
commanded (Luke 2:22-24); and when at the age of twelve He
went to the Temple in Jerusalem for the Feast of Passover .That is
when He amazed the scholars in the Temple with His Theological
understanding (Luke 2:41-46).Jesus grew up in Nazareth and
probably helped Joseph in his work as a carpenter.

There are several, pieces of information preserved, about the

later history of His family; particularly of His guardian father –
Joseph-who probably died early. In fact little is mentioned about
him. Also in Mark 3(31-35); Mathew 12(46-50); and Luke 8(19-
21) one learns that His, mother, brothers and sisters did not join
Jesus movement at first (Mark 3:31-35).His mother is, however,
mentioned in John 19:25-27 at the Cross during Jesus crucifixion,
and later is seen in Acts 1:14; as a member of the Christian
Church after Jesus’ death. The same is true of His brother James,

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whom Paul mentions, to be among the witnesses of resurrection

(1 Corinthians 15:7), and who was the Leader of Jerusalem.

Meanwhile, four of Jesus’ ‘brothers’ and several ‘sisters’ are

mentioned in Mark 6.(There is no basis in the text for making
them into half brothers and half sisters or cousins, and to do so
betrays a dogmatic motive).All His relatives’ named testify to the
purely Jewish character of a family: His mother’s name of Mary
(Miriam),His fathers’ Joseph, and His brothers’, James
(Jacob),Joseph, Judas and Simon.

Also, according to non-biblical narratives of the 4th Century

renown historian of the Church one Bishop Eusebius; the
grandchildren of Jude who were living in Galilee, were summoned
by the emperor Dominitian as “Descendants of David, but then
they were released as it was learned that they represented no
political danger. Meanwhile, the author of the Letter of James has
taken a brother’s name for himself, as did the author of the Letter
of Jude in respect of another brother.

Like Mathew, Luke tells stories of Jesus’ birth and early years in
order to prove Him, as the Messiah and the fulfillment of God’s
purposes in the Old Testament. Luke also looks at the event of
Mary of visiting Elizabeth when she was nursing the pregnancy of
John the Baptist (Luke 1:39-56).

Mark and John on the other hand, tell nothing of Jesus’ life before
His baptism by John (the Baptist), but at that point they join the
account given by Mathew and Luke. However, all the four
evangelists join together in recording the event of the baptism of
Jesus (Mark 1:1;Mathew 3;Luke 3:1-22;and John 1:19).What is
unique here is that when Jesus emerged from the water in the
course of baptismal rituals, a dove descended from heaven and
proclaimed Jesus to be God’s Son.

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According to Horner (2006), John’s baptism was a ritual or

a“sign” that indicated, a consecration toward Messiah’s immanent
appearing (Mathew 3:11a).It was not Christian baptism. Rather
Messiah’s call to baptism, was to the significance of that to which
John’s baptism pointed (Rom.6:3-4; 1 Cor.12:12-13; Gal.3:27;
Matt 3:11b).

In the scenario of baptism; one sees Jesus appearing, as a man

who seeks John the Baptist to baptize Him, after all other people
have been baptized (Luke 3:21;Matt.3:13-17;Mark 1:9-11).At the
beginning, John the Baptist seems to resist Christ’s request for
baptism. John the Baptist, resists on the grounds that Christ has
no need to identify Himself with repentance (Matt 3:14; Mark
1:9-11; Luke 3:21-22). He further indicates that, water baptism
was merely an identification of the repudiation of sin, and
embrace of righteousness. But notwithstanding, John the Baptist
excuses; Jesus Christ justifies His request for water baptism
(Matt.3:15).

Nevertheless Jesus, identifies Himself as a Jew, born under the

law, who is obliged to identify with the fulfillment of all
righteousness (Gal.4:4).He also identifies with the righteous,
repentant remnant rather than side with the rebellious Jewish
leaders. Eventually, one sees Jesus being baptized in water (Luke
3:16).Jesus is therefore baptized by Holy Spirit (Luke 3:21-22;).

All in all, what is important to note at this juncture is that; Deity

does not need strengthening, but humanity does
(Matt.12:28;John 5:19,30).Jesus allows Himself to undergo this
spiritual ceremony, because He is appointed for His role,
”Messiah” meaning “anointed one” as does “Christ.” Lastly, God
then signifies His approval (Matt.3:13-17; Mark 1:9-11).

The Beginning of Jesus’ Public Ministry

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Before Jesus could enter His public Ministry, the Father -as
previously learned, needed to prepare Him through baptism by
John the Baptist. In these actions, He repeated the history of
Israel with Moses in the Red Sea, and the wilderness, only in
perfect obedience (Battle: 2016).

God then led Jesus to the desert in Judea, to be tried and tested
by the devil (Matt 4; Luke 4).During these temptations Satan
asked Jesus to do threefold things: One, to turn the stones into
bread so as to satisfy the hunger which He experienced because
of fasting for a longtime. Two, to cast Himself down from the
tower of the temple so that Angels could come down, to rescue
Him as stipulated in Psalm 91(11-12).And three, the Devil
promised to give his glory to Jesus, if only He worshipped him.
Jesus defeated the tempting Satan, by using a Word of God as a
weapon. This condition and these temptations mirror, the
experience of Israel in the wilderness under Moses. Hence, they
affirmed Jesus allegiance to the Father’s will, and His dependence
on the Holy Spirit’s power (Horner.ibid).

Whereas; the Israelites failed many times into sin and judgment,
Jesus steadfastly resisted these temptations, quoting from the
law in the same places where they had sinned (Deut 6,8).Having
passed the test and been refined, He was now ready to proclaim
His mission to people (Robertson :1922).

According to West (1749) the Public Ministry of Jesus lasted for

three years. That is the time when Jesus had attained the age of
30 years. So He started by appointing His first five disciples,
namely: John, Andrew, Peter, Phillip, and Bartholomew. He
therefore travelled with them to Galilee, where He performed the
first of the signs recorded in a John’s Gospel (John 2:1-12),of
changing the water to wine at the wedding in Cana of Galilee,
where He has gone with His mother the Virgin Mary. This early

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ministry is recorded only in the Gospel of John. Afterwards the

disciples left Him and returned to their own homes, where they
resumed their normal careers, several of them at least being
fishermen.

The activities of what transpired about in the Ministry of Jesus in

the first year are mostly recorded in the chapter 3 and 4 of the
Gospel of John. They begin in the spring of A.D.27, when Jesus
appeared in the Temple at Passover and drove out the money
changers, accusing them of making God’s house a “house of
merchandise.”At the end of His ministry He cleared the Temple
again. Jesus has apparently done some miracles prior to this
time, as Nicodemus came at night and said that no one could do
such miracles if God were not with him. Nicodemus appears three
times in the Gospel of John (West: ibid).

After the Passover, Jesus returned to Galilee, walking through

Samaria. There, He met the Samaritan woman, leading to the
conversion of her whole village. This account in is in John. Later
the apostle John, along with Peter, became very instrumental in
spearheading the spread of Christianity in Samaria (Acts
8:14).But , a sad thing is that when Jesus reached Galilee, He
was rejected in Nazareth, and therefore He moved from Nazareth
to Capernaum, on the northern shore of the Lake of Galilee.
Initially He stayed in Peter’s home (West: op.cit).

The Synoptic Gospels (ie. of Mathew, Mark and Luke) record how
Jesus selected His first disciples by the Lake of Galilee, as they
were repairing their nets. They were two sets of brothers: James
and John (Sons of Zebedee) and Peter and Andrew (sons of
Jonah).He told them to follow Him and He would make them
fishers of people. Actually, most of them had followed Him for a
while the previous year (as recorded in John),but had returned to
their secular occupations. Now Jesus called them, to follow Him

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permanently. So they left their work and followed Him, forsaking

their parents and earthly means of support (Matt 4:22;Luke
5:11).Meanwhile in view of Edersheim (1886);during the next
months Jesus performed many miracles, especially those
pertinent to healing, and traveled around Galilee, preaching that
the kingdom of God was at hand. There was a continually growing
band of disciples, that followed Him.

In John (5:1), Jesus is seen in Jerusalem where He attends a

Religious festival. On the very occasion He heals a paralytic man
at the Pool of Bethesda. Indeed, this healing led to one of His
early disputes with “the Jews.”In this dispute, Jesus declared
Himself to be the Son of God, and gave the evidence of the
witnesses to Him: His miracles, John the Baptist, the Father, and
the Scripture of Moses. There after many people came to know
Jesus. Consequently, when He returned to Galilee, many more
crowds and disciples followed Him everywhere.

Jesus, performed many great miracles, like-healing all sort of

diseases and delivering many demon possessed people. At the
end of this period, He continued His great miracles with feeding of
five thousand people (with few pieces of bread and fish), His
walking on the surface of a deep sea, and ordering the storm to
calmness (Farrar:1893).

Moreover, during this time, Jesus preached the Sermon on the

Mount, selected, and ordained His twelve apostles. These include
the original disciples plus several others from various
backgrounds, as Matthew the tax collector and Simon the Zealot.
Eleven apostles were from Galilee (Matt 9:9; Mark 2:13-17;Luke
5:27-32); only Judas Iscariot was from Judea. At this time, Jesus
became more famous, than John the Baptist who at that time has
been beheaded by King Antipas Herod (Andrews:1900).

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By the time, the Feast of Tabernacles of A.D.29 arrived, Jesus’

enemies in the Jewish establishment was getting bolder and more
vicious in their opposition to Jesus, as a result of viewing Him as
a threat to their leadership and their cherished beliefs. This
hostility was centered in Jerusalem, but often the opponents
dodged His steps in Galilee as well. Hence, Jesus did not attend
the Passover that year, but rather He ministered in Galilee and
other areas (John 7:1-52).

According to Guthrie (1972); about half way through that year,

Jesus became more obsessed with His coming Passions. Therefore
He made several short trips to Jerusalem and interspersed with
time spent in Perea, parts of Samaria and Galilee, and in areas of
Judea outside Jerusalem. In that case He spent some of His time
away from the Jewish areas –entirely travelling with His disciples
north to the area of Tyre, and to the Territory of Philip near
Caesarea Philip. There He was transfigured before His closest
disciples-Peter, James and John. On the very event, the ancient
Prophets Moses and Elijah appeared in glory and conversed with
Jesus Christ (Matt.17:1-13; Mark 9:2-13 & Luke 9:28-36).

During the last months before His arrest, Jesus attended two
Jewish Festivals prior to His last Passover. In the fall of A.D.29 He
attended the Feast of Tabernacles, and the Feast of Dedication.
Evangelist John records the controversies, which Jesus had with
the Jewish leaders during both these visits, as well as in the great
miracle of raising Lazarus, which Jesus performed in public (John
7-11).Events outside Jerusalem recorded in the Synoptic,
especially in Luke, can be harmonized and fitted, between the
final visits of Jesus to Jerusalem which are recorded in John.

Battle (ibid) asserts that, the last week before the crucifixion of
Jesus, is divided into two parts. That is to say; all during the
week He stayed at night in Bethany at the house of Mary, Martha

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and Lazarus, a short distance southeast of Jerusalem. The first

part of the week, He went everyday into Jerusalem, where He
usually argued with the Jewish teachers and leaders. But the
second part of the week, He did not go to Jerusalem. He only
stayed at home, with His with His friends and disciples. He only
reentered the city on the time of the Lord’s last supper.

Jesus was arrested right from the Mount of Olives, where He had
gone with His disciples to pray (Matt.26:36-46; Mark 14,32-
42;Luke 22:39-43). Thereafter the trials started. The same were
a set of six trials; and all of them were held at night, ending at
dawn on Friday morning. According to Battle (op.cit) the very
trials were as follows: one, there were three Jewish trials namely
before Annas-former high priest and father –in-law of Caiaphas;
before Caiaphas and other leaders and a formal trial before
Sanhedrin. Two, another three trials before Roman Rulers;
namely: before Pontius Pilate, before Herod Antipas and again
before Pontius Pilate (Matt 26; 57-27:15-26; Mark 14:53-54,66-
72-15:6-15;Luke 22:47-23:13-24;John 18:39-19:16).

During the respective trials, Jesus was mistreated, beaten,

mocked, taunted, and brutally scourged. And in all His sufferings;
He was bearing the sins of all human beings, and He responded
all without malice. Thereafter, He was crucified between two
robbers, just outside the City wall, on the Hill of Golgotha. Jesus
is reported to have uttered certain statements while being in
terrible agony of crucifixion. These are: first, ”Father, forgive
them, for they know not what they do”(Luke 23:34),
Second, to the repentant thief on the cross, ”Today you will be
with me in Paradise” (Luke 23:40-43).To Mary His mother,
”Mother here is your son” and to John He said,” Disciple, here is
your mother” ().Fourth, to God He cried,” “Eloi, Eloi,lama
sabachthani -My God, my God why you have forsaken me ?”
().Fifth, He cried out,”I am thirsty.”(John 28:28), Sixth, He cried
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out,”It is finished,” (28:30) and;”Father, into your hands I commit

my spirit” (Luke 23:44-49).During the time of agony on the
cross; Jesus continued to be an object of mocking and ridicule
from the passersby.

Eventually, Jesus died at about 3 P.m Friday afternoon. Joseph of

Arimathea who was His secret follower; later on asked Pilate for
permission to remove the body of Jesus, from the cross. The
respective permission was granted, and the body was buried in
tomb which was near the place of crucifixion. This tomb was a
property of Joseph himself. Another follower called Nicodemus
provided 75 pounds of myrrh and aloes to be used with the linen
wrappings of the body of Jesus. Thereafter, they wrapped the
body and closed the tomb just before sundown Friday evening.
This point would mark, the beginning of the weekly Sabbath,
when everyone had to rest.

At the same time, the women who followed Jesus, intended to

prepare Jesus corpse more carefully after the Sabbath was over;
because no work could be done on the Sabbath, further
preparation of Jesus’ body came to a standstill. That is why at
sunset, after the Sabbath was over, some of the women brought
additional spices to Joseph’s house ,to be used by them the
following day (Matt 28:1;Mark 16:1).

The resurrection of Jesus as per Biblical scriptures namely

Mathew 28(2-4); occurred sometime early on Sunday morning,
while it was still dark. Indeed His resurrection was not witnessed
by anyone except God the Father who raised Him. That is why
when Mary Magdalene and the other women went to the tomb,
they found it being empty. And thus they were told by the Angels
whom they found at the tomb cite that Jesus has risen as He was
teaching them before His death. But later on ,Jesus Himself
appeared before many of His disciples and followers as follows:

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One, in the first Sunday He appeared to Mary Magdalene, Other

women, two people going to Emmaus, Simon Peter and to all His
apostles except Thomas, and in the next Sunday He appeared to
eleven apostles, including Thomas (Mark 16:7, 28:7,Luke
24:6,Matt 28:10).

As regards the nature of Christ’s resurrection; it was not simply a

coming back from the dead, as had been experienced by others
before, such as Lazarus (John 11:1-44),for then Jesus would
have been subject to weakness and aging and eventually would
have died again just as all other human beings die. Rather when
He rose from the dead Jesus was the “first fruits” (1
Cor.15:20,23) of a new kind of human life, a life in which His
body was made perfect, no longer subject to weakness, aging, or
death, but able to live eternally.

Grudem (2006) argues that; the resurrection of Jesus had some

doctrinal significance as follows: First, it insures believers’
regeneration. This contention is affirmed by Peter when he says,
”We have been born anew to living hope through the resurrection
of Jesus Christ from the dead.”(1 Peter 1; 3).This contention
explicitly connects Jesus’ resurrection with believers’ regeneration
or new birth.

Second, it insures believers’ justification. The same is verified by

Paul when he says, “Jesus was put to death for human trespasses
and raised for their justification (Rom.4:25).That is to say When
Christ was raised from the dead, it was God’s declaration of
approval of Christ’s work of redemption-because Christ humbled
Himself and became obedient unto death, even death on a cross
(Phil.2:8), God therefore has highly exalted Him (Phil.2:9).Third,
Christ’s resurrection insures that believers will receive perfect
resurrection bodies as well: The new Testament several times
connects Jesus’ resurrection with believers’ final bodily

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resurrection. One learns more about this contention in 1 Cor.6:14

where Paul says, “He who raised the Lord Jesus will raise us also
with Jesus and bring us with you into his presence.”

For forty days after His resurrection, Jesus appeared at various

times as previously promised to His disciples. In this occasion, He
had an opportunity of teaching them, more about the Kingdom of
God. In the course of His teachings, He also told them that He
was about to return to Heaven, and therefore the Kingdom would
be given to Him at His second coming. But in His absence, He
revealed to them that His church, would be His witness under the
empowerment of the Holy Spirit. Eventually, He was taken up to
heaven as His apostles and disciples watched Him, and a cloud
hid Him from their sight (Acts 1:6-11; Mark 16:19-20; Luke
24:50-53).

Just as was the resurrection; Christ’s Ascension Has Doctrinal

significance has for the lives of all believers, as follows: First,
since believers are united with Christ in every aspect of His work
of redemption, Christ’s going up into heaven foreshadows
believers’ future ascension into heaven with Him.

Second, Jesus’ ascension gives the believers assurance that their

final home will be in heaven with Him. Jesus Christ Himself while
still under earthly ministry confirms the same by saying, “In my
father’s house are many rooms; it were not so, I would have told
you that I go to prepare a place for you? And when I go and
prepare a place for you, I will come again and will take you to
myself, that where I am you may be also” (John 14:2-3).

Third, because of the believers’ union with Christ in His

ascension, one is able to share now (in part) in Christ’s authority
over the universe, and will later share in it more fully. This is
what Paul points out when he says that God” raised us with Him,

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and made us sit with Him in heavenly places in Christ Jesus”

(Eph.2:6).

The Offices of Christ in His earthly Ministry

The title Office of Christ; refers to the work which Christ

accomplished in fulfillment, of certain basic functions in which
Jesus expresses His perfect relationship of God and man. These
offices are often classified as prophetic, priestly and Kingly. While
these categories, are not fully exhaustive of all that, Christ
accomplished; and while some overlapping may be occasionally
observed between them, there are good reasons why these may
continue to be used.

In the Old Testament, the three offices were commonly

inaugurated by a ceremony of unction as indicative of God’s
sanction: the office of priest (Exod.30:30,40:13;15,of King (1
Sam 10:1,15:1,17;16:3,12;1 Kings 1:34,19:15,16 etc),and of
prophet (1 Kings 19:16;and Isa 61:1 etc).According to James et
al (1915) the terms Prophet, Priest and King are used in the
New Testament with reference to Jesus Christ, and while other
titles could also be pressed into service here, there is no good
reason to question the appropriateness of the designations.

The division is consecrated by great antiquity. It appears notably

in the beginning of Eusebius’ Ecclesiastical History (I,iii,8,9) and
frequently since that time. It has been favored especially since
the Reformation of Churches, perhaps because of its effective use
by John Calvin (Evans et al: 1915).

There are two major ways in which Christ exercised His

prophetic office: instruction and example , to which may be
added a word about miracles. As far as the role of instruction is
concerned ,one learns that; one of the chief activities of our Lord
in His earthly ministry was preaching (Matt 4:17,11:1;Mark

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1:38;Luke 4:18,43) and teaching (Matt 7:29;11:1;Luke

11:1;Acts 1:1).A good share of the Gospel account is devoted to
a record of His discourses and statements. Not only Jesus knew
what to teach, He also knew how to teach. Thus, He used several
methods of teaching like: Lectures, Storytelling in a form of
parables, question and answers, and discussions.

Moreover, different from other conventional preachers, Jesus

taught with authority (Matt 7:29).He always used to set His own
statement on a level with the with the word of God in the Old
Testament (Matt 5:22,28,32,34,39,44;19:9),not of course to
discredit inspired writ, but to provide a divinely accredited
interpretation of the Old Testament Law. He also did not hesitate
to give commandments vested with divine authority (Matt
28:20;John 14:21,15:12).The true disciples therefore were
always eager to receive Christ’s teaching. They accepted it even
when others viewed His utterances as a “hard saying” (John
6:60).They addressed Jesus by the title “Rabbi” (or, Rabboni),
which is an acknowledgement of His authority.

Indeed this ministry of Jesus is compared to a light which

illumines those who are in darkness (Matt 4:16; Luke 2:32;John
1:4,7-9 etc).And in fact, the authority of Christ’s teaching was
never seriously questioned in the Christian Church. Perhaps the
testimony of the power of Christ Ministry came from the lips of
soldiers who were sent to arrest Him-who said, ”No man ever
spoke like this man” (John 7:46).

Given that Jesus was sent by God the Father to fulfill the mission
of enhancing salvation to mankind as a whole, He was always
committed Himself in doing only the will of the one who sent Him
(John 4:34).That is why, He was on some occasions recorded
saying, “He who sees me sees the father who has sent me”(John
12:44;14:9). In the high-priestly prayer, Jesus Christ sums up His

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earthly ministry in these words,” I have manifested your name to

the men whom you gave me” (John 17:6,26).

There is a question, whether the miracles which Jesus Christ

performed fit more appropriately under kingly office, or under His
prophetic functions. Certainly in His miracles, He manifested His
royal power over nature and men, yet God often was pleased to
accredit the ministry of a prophet through miraculous
interventions (eg. the case of Moses, Elijah, Elisha, etc).

Also in Hebrew (1:1-2),one learns about the following statement

in the way of amplifying the instrumental role of Christ’s ministry
in the work of God, ”In many and various ways God spoke of old
to our fathers by prophets; but in these last days He spoke to us
by a Son” (meaning Jesus Christ).

In performing priestly/sacerdotal office; Christ uses two ways-

oblation and intercession. Oblation is a salient feature of the
New Testament in which the death and resurrection of Jesus
manifest the prominence in all the strata of the Christ’s teachings.
So the oblation of Christ involves two basic relations: Christ as
the spotless victim; and Christ as the perfect offerer. As the
victim; Christ is called “the Lamb”. Some references about the
Lamb of God in Bible are as follows: the Lamb (John 1:29),our
Passover (1 Cor. 5:7).As He is represented as a sacrifice in (Eph
5:2;Heb 9:26,28:10:12).On the other hand as the perfect
offerer, Jesus Christ performs His priestly office on earth in the
days of His flesh by offering His own body as a sacrifice upon
Calvary’s Cross as the altar (Hebrew 5:9-10).

In terms of the role of intercession, Christ is in 1 John 2:1 named

the advocate (or parakletos in Greek) of all believers who has
offered Himself for our sins. Also in Hebrews one reads that,
“Christ appears in the presence of God on our behalf.”It is
because of this reason; during the course of His ministry on earth
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Jesus frequently engaged in prayers which were basically of

intercession nature. The following scriptural texts’ citations may
testify the same (Matt.5:44;Luke 22:32,23:34;John 17:1-
26).Also according to Westcott (1896) another aspect of Christ’s
priesthood is manifested in the Ministry of Healing. This is
because out of thirty-four miracles of Jesus related with some
detail in the gospels, twenty-four miracles were of healing (This
includes three cases of resurrection and six of exorcism).Besides
that, Christ delegated to His disciples some share in this work
(Matt 10:1; Mark 16:18; Acts 5:16; and James 5:14-15).So,
contemporary faith healing may be viewed as an extension of
Christ’s priestly office.

In view of Kingly Office; for many years even before Jesus was
incarnated; many people held that Christ was to rule over Israel-
an early nation. Thus why many were for a long time waiting for
the earthly messiah to come and replace the dictatorial Roman
Empire. Indeed that was not the case, because the Kingship of
Christ is over His Church as it is stipulated in the New Testament
where Jesus is presented as the “Head of The Church and the
Church as “the body” of Christ(1Cor.11:3,12:27;Eph1:22,23,
4:15; 5:23;Col1:18,2:10,19).

Christ is also presented as the Judge of His people as stipulated

in 1 Cor.4:4;2 Cor.5:10;James 5:9;1Peter 4:17.This too is a royal
prerogative. Moreover, there is the kingship over the universe.
This Kingdom of Christ involves not only His sovereign over
creation, but His victory over all enemies as stipulated in the
following the cited scriptures (John 16:33;1 Cor. 15:54-57;2 Cor.
2:14,Col 2:15;Rev 6:2;19:15-21) and His right to judge (Matt
19:28;Luke 22:30;1Cor 6:2;3,Rev 20:4),and in His reign (2 Tim
2:12;Rev 5:10,20:4,22:5).

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The question arising here is for how long wills Christ’s future
kingdom last? Indeed this is a difficult question, but in as much
as many passages assert ;the Kingdom is forever (Ps 45:6;Isa
9:7;Dan:44;Luke 1:33;2 Peter 1:11;Rev 11:15;22:5,while other
Scriptures appear to teach some limit of time (1 Cor. 15:24-
28;Rev 20:1-7).However, what seems to be the difficulty in
relation to the duration of Christ’s future reign; may not be as
great as it might seem, if one takes due not of the fact that there
are various of divine Kingdom which are beyond human
comprehension. Indeed the rule of the triune God is surely
eternal like God Himself. Hence, this rule is expected to be a
forever one.

The divine mystery of the binary natures of Jesus Christ

According to Anselm (1976) the biblical teaching about the full

Deity and full Humanity of Christ is so extensive that both have
been believed from the earliest times in the history of the Church.
But a precise understanding of how full Deity and full Humanity
could be combined together in one person was formulated only
gradually in the Church and did not reach the final form until the
Chalcedonian Definition in A.D.451. Before that point, several
inadequate views of the person of Christ were proposed and then
rejected.The rejected views therefore were Apollinarianism,
Nectorianism,and Monophysitism or Eutychianism.

Appollinarianism

Berkouwer (1954) the Appolinarialism is the theory which was

charted out by a person called Appolinaris, who was a bishop in
Laodicea A.D 361.Appolinaris taught that the one person of Christ
had a human body but not a human mind or spirit, and that the
and spirit of Christ were from the divine nature of the Son of God.
But the these views of Apollinaris were rejected by the leaders of
the Church at that time, who realized that it was not just human
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body that needed salvation and needed to be represented by

Christ in His redemptive work, but human minds and spirits (or
souls)as well: Christ had to be fully man if He was to save Human
beings (Heb.2:17).Apollinarianism was rejected by several Church
Councils, from the Council of Alexandria in A.D.362 to the Council
of Constantinople in A.D.381.

Nestorianism

As far as Nestorianism is concerned, Berkouwer (ibid),argues

that, it was the doctrine which portrayed two separate Persons in
Christ-a human person and a divine person. This teaching is
distinct from the biblical view that sees Jesus as one person.

The view was therefore, a child brain of one Nestorius, who was a
popular preacher at Antioch, and from A.D 428 he was the bishop
of Constantinople. Although Nestorius himself never taught the
heretical view that goes by his name, through the combination of
several personal conflicts and a great deal of ecclesiastical
politics, he was removed from his office of bishop and his
teachings were condemned.

Monophysitism

This third view, among the rejected views,regarded Christ as a

being having one nature only (monos - “one” and
physis-“nature” in Greek Language).The primary advocate of this
view in early Church was Eutyches (A.D.378-454),who was the
leader of a monastery at Constantinople. That is why this view is
also known as Eutychianism. Eutyches, argued that the in the
incarnation the human nature and divine nature did not remain
fully human and fully divine. He therefore held the view that in
the very process the human nature of Christ was taken up and
absorbed into the divine nature, so that both natures were

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changed somewhat and a third nature resulted. This view was

also banned out.

Monophysitism also rightly caused great concern in the Church,

because, by this doctrine, Christ was neither truly God nor truly
man. And if that was so, he could not truly represent human
beings as a man nor could be true God and able to earn salvation
for the believers.

Therefore the solution to the very controversy, came about with

the Chalcedonian doctrine in A.D.451.The Chalcedonian was a
product of a large Church Council that was convened in the City
of Chalcedon near Constantinople (now called Istanbul) from
October 8 to November 1,A.D. 451.

The resulting statement called, the Chalcedonian Definition,

guarded against Apolinarianism, Nestorians, and Eutychianism. It
was then taken as the standard, orthodox definition of the biblical
teaching on the person of Christ since that day by Catholic,
Protestant, and Orthodox branches of Christianity alike.

In view of the Chalcedonian Definition, the two natures of Christ

occur together “in one Person and one Subsistence”, the Greek
word as “subsistence” is the word hypostasis “being.”Hence the
union of Christ’s human and divine natures in one person is
sometimes called the hypostatic union. This phrase simply
means the union of Christ’s human and divine natures in one
being(Berkouwer:op.cit;Athanasius:1946;Harris:1992).

In a way of discussing more about the incarnation doctrine;

Migliorini (2018) comes up; with a Thomistic Metaphysical
theorem which is based on a hypostatic union of the natures of
Jesus Christ. He therefore, develops the following arithmetical
formula to justify his theorem:

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Hypostasis (Logos)=Divine Person=Primary Substance (pure

act,pure form)

Humanity=Secondary Substance

Jesus’ Person = primary substance (form+ matter+existence)

<< humanity>> is the form of the Logos? NO, because the Logos
is an act which is a pure form!

<<humanity>> becomes primary substance in two ways:(1)

acquiring a body and a mind (2)acquiring the existence/substance
from the Logos. Therefore (1) and (2) are simultaneous. The
union of the two natures in Jesus are in that case similar to the
union of essence and existence (ie. essence=matter +form;
body+ mind; while existence=act of being).

The two natures are united BUT they are still DISTINCT
(unconfused and undivided, according to the dogma) --->Divine
nature doesn’t change!

So in summary, Migliorini (ibid) wants to say that; in the

hypostatic union two natures share the same hypostasis. In that
case one is compelled to believe that the Divine Person gives the
Subsistence (the act of being) to the human nature, and thus
bringing with himself the divine nature. Therefore in this
theorem, Human nature is en-hypostasized in the Logos (ie.
subsists in).One cannot say that human nature is debased: it is
true that, in a strict sense, there is no “human person”, but the
divine person assumes human nature in the full sense.

The question transpiring from the theory of hypostatic union is

how this theory solves the problem of contrary properties. Here
Migliorini (op.cit) admits that the very problem exists. However,
he responds that the problem of union of incompatible properties
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is thus solved through the” analogy of being”. This is because

essence and existence are two different “things”, and God is “a
pure act”(=pure existence),that is He is in a mode of being totally
different from that of the created entities. So when the person of
the Son is incarnated, the union of natures is between nature of
“different nature”(ie. ”nature” only by analogy):a mysterious
union, of course! But also the union between essence and
existence is mysterious, but one arrives to it through a rational
speculation (ie phenomenological reduction).

Christian (2010) reports that when St. Thomas Aquinas discusses

the composition of a thing other than God, he says that says that,
”being is other than essence” and “being must be other than its
quiddity, nature, or form.” Even “the being of the intelligences
must be in addition to their form”- except for the “pure being”
which is “God.”

So, according to this renown philosopher and theologian, when

the Church teaches that Jesus is “consubstantial with believers
according to the human nature, she means this in the sense of
“essence”, but not in the sense of “hypostasis” or “person” in
common with believers. This is why St. Thomas Aquinas says
that, ”Christ must not be called a creature.”While Christ has a full
human nature or essence, this does not include created being or
a created hypostasis (person).

Biblical doctrine about the interplay of Christ’s natures

According Kohl’s Doctrinal Statement (2005); Jesus Christ is the

Son of God and God the son. That is He is externally existent. He
was not created, but is the Creator and second Person of the
Trinity. Moreover, He was incarnated by the Holy Spirit, and born
of a virgin named Mary, and He lived a sinless life during all His
earthly days. He then died for all man’s sins on a cross and shed
His blood to make atonement for all human souls. When He died
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His body remained in a grave for three days and three nights;
and thereafter He bodily resurrected from the tomb, walked the
earth for forty more days; and then bodily ascended into Heaven.

So every believer acknowledges that; Jesus Christ is Lord and

savior, hence every knee will bow to Him someday; and every
tongue will confess that; He is Lord to the glory of God the father.

The following analysis is therefore meant to vividly show the

interplay of the Deity and Human natures of Jesus Christ
according to Biblical Teachings:

I. The Deity of Jesus Christ.

Kohl (ibid) argues that Jesus Christ is said to be divine and

possesses the attributes of divinity as follows: First, Jesus Christ
is God. This contention is confirmed in John1:1-14 which
reads ,”In the beginning was the Word ,and the Word was with
God, and the Word was God. And the Word became a human
being and full of grace and truth; lived among us .We saw His
glory, the glory which He received as the Father’s only Son.
Other scriptural texts which testify this fact are Hebrews
(1:8);1Timothy(3:16);John(10:30,13:13-14,14:9)Titus(2:13);
Acts (20:28);1 John (5:20).

Second; is The Second Person of the Trinity. The same is verified

in 1 John 5:7 which reads, “For there are three that bear record
in heaven, the Father, the Word, and the Holy Spirit: and these
three are one. Also in Mathew (28:19) one learns about Jesus’
directive given to all believers saying, “Go then, to all peoples
everywhere; and make them my disciples: baptize them in the
name of the Father, the Son, and the Holy Spirit. Other
supporting scriptures are Colossians (2:8-9); John(14:23,26,
15:26, 2 Corinthians (13:14);1 Peter (1:2 );Mark

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(15:34);John(20:17);1Corinthians(11:3);John(98:29,14:31,15:
10).

Third, Jesus is The Creator-This is because all things were made

by Him; and without Him was not anything made that was made
(John 1:3.Other biblical scriptures to support this fact are;1
Corinthians 8:6;Ephesians 3:9;Colossians 1:16;and Hebrews 1:1-
2.

Fourth, Jesus has no Beginning or Ending. This is because He has

always existed and is eternal as it is stipulated in Mica 5:2;John
1:1,14;Colossians 1:17;Hebrews 7:3,26;2 Corinthians 5:21;1
John2:1,1 John3:5;Hebrews 4:15; and 1 Peter 1:19.

Sixth, Jesus Christ is Omnipotent (all powerful).This is testified in

Isaiah 9:6 which reads, ”For unto us a child is born, unto us a son
is given: and the government shall be upon His shoulder: and His
name shall be called Wonderful, Counselor, The mighty God, The
everlasting Father, and The Prince of Peace”. Other scriptures are:
Mathew 28:18; Revelation 1:8; Revelation 19:6-7;John
16:30;John 2:24-25;Colossians 2:2-3;Mathew 12:25;Luke 6:8
and Mark 13;32.

Seventh, Jesus is immutable (unchangeable).The same is testified

in Hebrews 13:8 which says, ”Jesus Christ the same yesterday,
and today, and forever.”

II. The Humanity of Jesus Christ

Jesus was fully human in the sense that; He shared all the
attributes of what it means to be a human being; excepting
committing sins. Some attributes of the Humanity of Jesus are as
follows: First, He was born of a woman-the Virgin Mary like other
normal babies (Mathew 1:18-2:12:Luke 1;30-38;2:1-20;Gal4:4).

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Second, Jesus had a Human Body and therefore He grew through

childhood to adulthood just as other children grow. (Luke 2:7,
40, 52).

Third, Jesus is called a man in Scriptures. This is learned from

Acts 2; 22 which reads, “Listen to these words, fellow Israelites.
Jesus of Nazareth was a man whose divine authority was clearly
proven to you by all the miracles and wonders which God
performed through him. You yourselves know this, for it
happened here among you.”

Fourth, Jesus had common experiences with humanity. The

under-mentioned some few factors which are hereby presented to
verify the same:

(a) He was a baby (Luke 2:12,16)

(b) He felt hunger (Luke 4:2)
(c) He needed sleep (Luke 8:23)
(d) He suffered sorrow (Mathew 26:37)
(e) He became weary (John 4:6)
(f) He ate (Luke 24:43)
(g) He thirsted (John 4:7;19:28)
(h) He died (Mathew 27:45-56;Mark 15:33-41;Luke 23:44-
49 and John 19:28-30).
(i) Jesus had human emotions just like all other people(He
was joyful-John 15:11,17,13; He was sorrowful
(Mathew 26:37). Also in sad situations Jesus wept
(John11:35; Luke 19; 41).
(j) Jesus was subject to temptations just like any human
being of that time (Luke 4:13).

In view of the afore-listed factors; it goes without saying that

Jesus was a full Human-being as well a full God.

Polemic teachings about the Personality of Jesus

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In this study one might have learnt that, the study of Jesus is
indeed complex and controversial if it is not guided by the Holy
Spirit through the Holy Bible. This is because God’s becoming
man through Jesus Christ, is of course a unique event. It is
unique, not simply in the sense in which all historical are unique
by virtue of being; are usually bound up with particular times,
places, and persons.

It is because of this reason that Hughes (1985) says, “When

people begin to use their imagination of Gospel scenes, they are
often surprised at the Christ they meet. To some, He seems much
more ordinary than they would have expected. Others are
surprised, or even shocked by the Christ they find, like the man
who saw Jesus playing clown and doing cartwheels”.

Actually, surprise can be a sign that we are encountering the

living Christ, image of God. John (1:11) writes,”He came to His
own, but His own did not accept Him, because, He did not match
their expectations of a glorious, and a powerful messiah”.

That is why, Jesus, while being in a way of finding out if people

outside the believers (ie. in the general public) knew Him, He
asked His disciples this question:”Tell me who people say I
am?”The answers were “Some say you John the Baptist while
others say you are Elijah and other say you are Jeremiah or one
of the prophets.”Then He turned to the disciples and asked them
the same question:”And you who do you say I am?”Simon Peter
answered,” You are the Messiah, the Son of the living God.

”Then Jesus approving the answer given by Simon Peter, made

the following statement;”Good for you, Simon son of John, for
this truth did not come to you from any human being, but it was
given to you directly by my father in heaven.”(Mathew 16:13-
20;Mark 8:27-30;Luke 9:18-21).Indeed, this brief dialogue
between Jesus and His disciples, shows that even in His days
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some people who benefited from His earthly ministry services did
not know thoroughly who He was.

This problem is said to continue in Christian teaching today;

where many teachings seem to emphasize more about the
divinity of Christ and that His Humanity is obscured; and so
recipients of the preaching; fail to recognize Him in Their own or
in other people’s perspective.

Moreover according to Hughes (ibid) the church has always

taught that Christ is perfectly human as well as divine and that
his divinity in no way lessens but, on the contrary, perfects His
humanity. This doctrine is unique, also because it is extra
ordinary kind of event. That is why many scholars and non –
Christians have unknowingly, ignorantly or intentionally always
tried to create and paint distinct portraits of “Jesus” to suit their
own pleasure or interests.

The Muslims notwithstanding being a non-Christian

denomination; take Jesus as a core foundation of their religious
faith. However, given that they base their belief in Him from
Quranic teaching, rather than the Gospels which are the
foundation of Christian faith; there are many issues in the Quran
about Jesus which contradict a lot with what is taught in the
Gospels about Him. For example, although they agree that Jesus
was begotten without a biological carnal father; and born from
virgin Mary-who was prepared by God for the respective special
mission( Quran 3:47);they don’t support the foundation of
Christian faith that Jesus is the Son of God, hence God Himself.
To them Jesus is just a Human being like Prophet Muhammad.
The uniqueness of Jesus which they see in Him is that of being
highly endowed with supernatural powers, to perform many
miracles which are beyond human comprehension.

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Moreover, the Islamic teachings deny about the issue of celibate

life of Jesus. In their teachings they allege that during His sojourn
on earth, Jesus got married. They also go further to deny the
reality that, Jesus died on the Cross for the salvation of all human
kind.

Surprisingly enough, the same Quran, teaches that at the end of

the world God will send Jesus to judge all Human beings. So in
this case it seems that the ‘Jesus’ referred to in the Quran is not
the same as the one talked about in the Bible -who is the Son of
God having binary natures (full humanity and deity) through the
doctrine of incarnation. So the mapping out of the perceptional
state of Jesus, differs substantially between Moslems and
Christians differ. This means there is a “Muslim type of Jesus” and
the true Christian Jesus.

Also the 19th Scholars like Schweitzer and Ruimarus, came out
with a distinct version of “Jesus” whom they called “The Historical
Jesus”. According to them, the real Jesus of History was a would-
be Messiah figure who hoped to establish an earthly kingdom
through revolutionary force-but these hopes were dashed when
He was arrested and crucified. Moreover, these Historians further
allege that, in a hope of finally attaining the riches and glory; the
disciples had planned on receiving Him when He became a King;
hence they stole His body, fabricated a resurrection story and
eventually concocted ”the doctrine of a spiritual suffering savior
of all mankind.”Indeed these stories about Jesus are more
heretical than those of Apollinaris, Nestorius and Eutyches.

Another view of Jesus that contradicts the integrity of the true

Jesus, is that of some non-Christians who lived during Jesus
earthly Ministry eras. One of them is the Jewish historian called
Josephus (A.D.37-100?).He refers to Jesus twice: once in a list of
notorious Jewish nationalists and other troublemakers and again

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with the execution of James, a leader of the Jerusalem Church,

who is identified as the brother of Jesus. It is incredible that
Josephus could have written this account of Jesus exactly as it
stands, since he would have had to be a Christian believer to
have affirmed unequivocally that Jesus was the Messiah
(Kee:1970).

Also in the polemic teachings of the Talmud Jesus is referred to as

the illegitimate son of an adulteress by a Roman soldier named
Pandira or Panthera and for forty days before His execution a
herald went about announcing what was to happen and pleading
in vain for someone to rise to Jesus’ defense (Klausner :1956).

Meanwhile Joseph Klausner (ibid)summaries the extent of what is

referred to as “the objective historical information about Jesus
that can be drawn from the tannaitic strata of the Talmud:”There
is a reliable statements to the effect that His name was Yeshu’a of
Nazareth; that He practiced sorcery (ie. performed miracles, as
was usual in those days) and beguiled and led Israel astray; that
He mocked at the words of the Wise (the officially sanctioned
interpreters of the Law);that He expounded scripture in the same
manner as the Pharisees; that He had five disciples; that He said
He was not come to take aught away from the law or to add to it;
that He was Hanged (crucified) as a false teacher and beguiler on
the eve of the Passover which happened on Sabbath; and that His
disciples healed the sick in His name .

Conclusion

In view of the aforementioned polemics about Jesus, one advises

whoever wants to teach or learn about who Jesus is; to ensure
that he gets information from the reliable sources- which are the
four Gospels; and other New Testament books from the Holy
Bible. This means that if one believes any other literature talking
about Jesus; he is likely to fall into the trap of being a victim of
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the indoctrination or propagation of different types of anti-Christ

teachings or Polemical teachings against Jesus.

As a matter of fact, the true Jesus, whom every believer has to

know and develop a relationship with, is the one who is a full
Human being as well as a full God formed through the divine
mystery of incarnation. The very Jesus, is the one who died on
the Cross for the salvation of all humankind; who was risen from
the Tomb; who ascended into heaven and; who will come back to
judge all the living and dead in the end of the World. Above all,
this is Jesus who is our Lord and Savior; who has been given
authority in heaven and on earth (Mathew 28:20),and that in
honor of His name all beings in heaven, on earth and in the world
below will fall on their knees (Philippians 2.10).

Bibliography

Andrews,S (1900):The Life of our Lord upon the Earth considered

In its historical, chronological and geographical

Relations,C.Scribner

Anselm(1976):”The incarnation of Word,”in Anselm of Cantebury,

Vol.3,Edwin Mellen.

Atanasius (1946):On incarnation, translated by a religion of

C.S.M.V. Macmillan, New York

Battle,J.A (2014):Life of Jesus (Chapter 3);Lecture Notes on

New Testament Survey, Western Reformed Seminary,

www.wrs.edu.

Beilby,J.K & Rhodes, P (2009):The Historical Jesus: Five,

Views, IL:IVP Academic, Downers Grove pp.312

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