In this revised introduction, an internationally respected scholar explores biblical, historical, and contemporary developments in Christology. The book focuses on the global and contextual diversity of contemporary theology, including views of Christ found in the Global South and North and in the Abrahamic and Asian faith traditions. It is ideal for readers who desire to know how the global Christian community understands the person and work of Jesus Christ. This new edition accounts for the significant developments in theology over the past decade.

If the origin of the world is not a part of the world, what are the implications for our understanding of ourselves, the world, and its origin? In antiquity, both gentile and Christian authors agreed that the significance of this question could only be maintained by accepting the unbridgeable difference between the world and God. Not even Christology as the most ambitious attempt at developing a model for divine-human communication was allowed to undermine the principle of absolute divine difference. This changed with the modern emphasis on univocity and measurability as the defining aspects of knowledge. From the point of view of a philosophy of absolute difference, this appears as an arbitrary loss of perspective. By focusing on four authors--Cusanus, Luther, Hamann, and Kierkegaard--who have explored how the Christian and paradoxical understanding of Christ as eternal God and true human subverts the modern emphasis on unambiguity and definability, the present investigation makes an attempt to retrieve what has been lost. Classical Christology as interpreted by these authors thus appears as an indispensable tool for receiving and appreciating the gift of the world in a way that is not unduly limited by anthropocentric prejudice.

In his recent book How Jesus Became God: The Exaltation of a Jewish Preacher From Galilee historian Bart Ehrman explores a claim that resides at the heart of the Christian faith— that Jesus of Nazareth was, and is, God. According to Ehrman, though, this is not what the earliest disciples believed, nor what Jesus claimed about himself. The first response book to this latest challenge to Christianity from Ehrman, How God Became Jesus features the work of five internationally recognized biblical scholars. While subjecting his claims to critical scrutiny, they offer a better, historically informed account of why the Galilean preacher from Nazareth came to be hailed as “the Lord Jesus Christ.” Namely, they contend, the exalted place of Jesus in belief and worship is clearly evident in the earliest Christian sources, shortly following his death, and was not simply the invention of the church centuries later.

This work presents a historically informed, systematic exposition of the Christology of the first seven Ecumenical Councils of undivided Christendom, from the First Council of Nicaea in 325 AD to the Second Council of Nicaea in 787 AD. Assuming the truth of Conciliar Christology for the sake of argument, Timothy Pawl considers whether there are good philosophical arguments that show a contradiction or incoherence in that doctrine. He presents the definitions of important terms in the debate and a helpful metaphysics for understanding the incarnation. In Defense of Conciliar Christology discusses three types of philosophical objections to Conciliar Christology. Firstly, it highlights the fundamental philosophical problem facing Christology-how can one thing be both God and man, when anything deserving to be called "God" must have certain attributes, and yet it seems that nothing that can aptly be called "man" can have those same attributes? It then considers the argument that if the Second Person of the Holy Trinity were immutable or atemporal, as Conciliar Christology requires, then that Person could not become anything, and thus could not become man. Finally, Pawl addresses the objection that if there is a single Christ then there is a single nature or will in Christ. However, if that conditional is true, then Conciliar Christology is false, since it affirms the antecedent of the conditional to be true, but denies the truth of the consequent. Pawl defends Conciliar Christology against these charges, arguing that all three philosophical objections fail to show Conciliar Christology inconsistent or incoherent.

Christians know that God loves them, but can easily feel that he is perpetually disappointed and frustrated, maybe even close to giving up on them. As a result, they focus a lot—and rightly so—on what Jesus has done to appease God’s wrath for sin. But how does Jesus Christ actually feel about his people amid all their sins and failures? This book draws us to Matthew 11, where Jesus describes himself as “gentle and lowly in heart,” longing for his people to find rest in him. The gospel flows from God’s deepest heart for his people, a heart of tender love for the sinful and suffering. These chapters take readers into the depths of Christ’s very heart for sinners, diving deep into Bible passages that speak of who Christ is and encouraging readers with the affections of Christ for his people. His longing heart for sinners comforts and sustains readers in their up-and-down lives.

In this ground-breaking study, Jc Beall shows that the fundamental "problem" of Christology is simple to see from the role that Christ occupies: the Christ figure is to have the divine and essentially limitless properties of the one and only God but Christ is equally to have the human, essentially limit-imposing properties involved in human nature, limits essentially involved in being human. The role that Christ occupies thereby appears to demand a contradiction: all of the limitlessness of God, and all of the limits of humans. This book lays out Beall's contradictory account of Jesus Christ — and thereby a contradictory Christian theology.