By Oliver D. Crisp
The doctrine of the incarnation is likely one of the relevant and defining dogmas of the Christian religion. during this textual content, Oliver Crisp builds upon his past paintings, Divinity and Humanity: The Incarnation Reconsidered (Cambridge, 2007). In God Incarnate, he explores the Incarnation additional and covers matters he didn't care for in his prior publication. This paintings makes an attempt to additional the undertaking of taking off a coherent account of the Incarnation by means of contemplating key aspects of this doctrine, as elements of a bigger, built-in, doctrinal complete. all through, he's involved to enhance a place in response to historical Christianity that's catholic and ecumenical in tone, according to the contours of the Reformed theological culture during which his personal paintings falls. And, like its predecessor, this e-book will draw upon philosophical and theological assets to make experience of the issues the doctrine faces.
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Hereinafter cited as CD II/2, followed by page number. The Election of Jesus Christ 35 dogmatic status the works of particular theologians do not enjoy. This historical material is important because it establishes that the doctrine of Christ’s election – indeed, the doctrine of election per se – was not a matter that all Reformed theologians in the post-Reformation period agreed upon. In the second section, we shall set out some of the objections to the idea that Christ is the ground of election, given by Francis Turretin, one of the chief protagonists amongst the Reformed Orthodox2 for an account of Christ’s election often, and mistakenly, identified with Reformed theology per se, over and against supposedly ‘deviant’ forms of Reformed thought in this period, particularly (though not exclusively) that of the theologians at the Academy of Saumur in France.
There is also a place for experience in theology. This has always been the case, although it has not always been acknowledged to be the case. The Montanist movement in the early Church, medieval mystical writers like St John of the Cross or Dame Julian of Norwich, theologians of the eighteenth-century Great Awakening, like John Wesley or Jonathan Edwards and charismatic renewal in the twentieth, are perhaps some of the better known examples of experiential (or, as it used to be called, ‘experimental’) Christian theology.
25 Docetic Christology counts as a high Christology because it is one way of blocking a certain sort of theological reductionism of the person of Christ, where Christ was seen as merely human. Arianism might be thought to represent a different unorthodox high Christological trajectory, where Christ is something like a super-angelic being, the first creation of God. I suggest that the convention of regarding the phrase ‘high Christology’ as semantically equivalent to ‘creedally orthodox Christology’ is an unfortunate one, because it makes it difficult to place unorthodox Christologies like those offered by docetics and Arians.
