Quotes About God-man

That the God-man died for his people, and that His death is their life, is an idea which was in some degree foreshadowed by the older mystical sacrifices.

The incarnation is a kind of vast joke whereby the Creator of the ends of the earth comes among us in diapers... Until we too have taken the idea of the God-man seriously enough to be scandalized by it, we have not taken it as seriously as it demands to be taken.

Every church is a stone on the grave of a god-man: it does not want him to rise up again under any circumstances.

He may be doing it for you in this Advent season—graciously and tenderly frustrating you with life that is not centered on Christ and filling you with longings and desires that can't find their satisfaction in what this world offers, but only in the God-man. What a Christmas gift that might be! Let all your frustrations with this world throw you onto the Word of God. It will become sweet—like walking into paradise.

He may be frustrating you with life that is not centered on Christ and filling you with longings and desires that can't find their satisfaction in what this world offers, but only in the God-man.

A hundred years or more of Christ-centered monastic piety have affected also the image of rulership. In fact, the unique Reichenau miniature is the most powerful pictorial display of what may be called "liturgical kingship" — a kingship centered in the God-man rather than in God the Father. As a result, the Reichenau artist ventured to transfer the Ottonian emperor also the God-man's "two natures in one person.

Jesus was not a godlike man, nor a manlike God. He was God-man.

God judges mankind by the standard of the only God-man who ever lived, Jesus Christ. Jesus, the innocent Lamb of God, stands between our sin and the judgment of God the Father.

God's Incarnation opens the way to man's deification. To be deified is, more specifically, to be "christified": the divine likeness that we are called to attain is the likeness of Christ. It is through Jesus the God-man that we men are "ingodded", "divinized", made "sharers in the divine nature" (2 Pet. 1:4).

The God-man who is humiliated is the stumbling block to the pious human being and to the human being, period.

The mystery of the God-man was central to Christian worship long before it became central to Christian thinking. "A deep instinct," J. S. Whale once told the undergraduates at Cambridge University, "has always told the Church that our safest eloquence concerning the mystery of Christ is in our praise. A living Church is a worshiping, singing Church; not a school of people holding all the correct doctrines.

could only be permanently overcome by a being of both deity and humanity, a kind of "god-man" that could become an eternal sacrifice. But he thought his imagination got away from him, for such a thing seemed impossible indeed. Eleazer then took a censer full of coals from the altar and brought it into the Tent of Meeting.

Every church is a stone on the grave of a god-man: it does not want him to rise up again under any circumstances.

Translating Plato's philosophy to the context of Christian belief, Augustine finds that "out of a certain compassion for the masses God Most High bent down and subjected the authority of the divine intellect even to the human body itself"—in the incarnation of Jesus, the God-Man—so that God might recall "to the intelligible world souls blinded by the darkness of error and befouled by the slime of the body.

The universal hero myth always refers to a powerful man or god-man who vanquishes evil in the form of drag- ons, serpents, monsters, demons, and so on, and who liberates his people from destruction and death. The narration or ritual repetition of sacred texts and ceremonies, and the worship of such a figure with dances, music, hymns, prayers, and sacrifices, grip the audience with numinous emotions and exalt the individual to an identification with the hero.

In the 5,000-year history of Jewish thought, the notion of a God-man is completely anathema to everything Judaism stands for.

Whether as a historian or as a believer, the diligent student of this first-century Jew from Nazareth is confronted with a man who fits no conventional religious categories.1 It quickly becomes clear why the Gospel writers (most notably John) and Christians in the next several centuries came to the conviction that Jesus was the unique God-man who made salvation available for all, but who required a response from every person, on which his or her eternal destiny would hinge.

The claims the Catholic Church makes are a little like the claims Christ makes: so superhuman that it becomes impossible to take a comfortable, middle-of-the-road attitude toward them, unless we are either sleeping or dishonest. The man who claimed to be God is either God or a lunatic and blasphemer. And the Church that claims to be the body of the God-man, with divine authority to teach infallibly, to forgive sins, to make Christ

If we fail to hold that the Person who was crucified was both God and man, we are eternally damned and lost. We must have a Savior who is more than a saint or an angel. If He were not superior to these, we would get no help from Him. But if He is God, then the treasure is so heavy that it not only outweighs and cancels sin and death but also gives eternal life. No mere human could acquire eternal life for us or overcome the devil and death.