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The Humiliation of Christ is a Protestant Christian doctrine that consists of the rejection and suffering that Jesus received and accepted, according to Christian belief. Within it are included his incarnation, suffering, death, burial, and sometimes descent into hell. [1]
Calvinist theology draws a distinction between Christ's "state of humiliation", which consisted of his suffering and death, and his "state of exaltation", which consisted of his resurrection, ascension, and heavenly session. According to the Westminster Shorter Catechism, Christ’s humiliation "consisted in his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time." [2]
The distinction between the states of humiliation and exaltation does present difficulties in explaining the idea that Christ won a victory on the cross. Peter Leithart notes that while the cross and resurrection are often thought of as a "U-shaped series of events", John's gospel, with its emphasis on the cross as the being the glorification of Christ (John 12:23), "pictures the death, resurrection, and ascension as points along a straight line, with a steep positive slope. The cross is not stairway that leads down, but the first step of a stairway whose head reaches into the heavens." [3]
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The belief of this comes from several places in the Bible. One passage says
He was despised and rejected by men;
a man of sorrows, and acquainted with grief;
and as one from whom men hide their faces
he was despised, and we esteemed him not.
Christians interpret this as referring to the later coming of Jesus. [4]
The Epistle to the Philippians in the Christian New Testament reads:
And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.
(See kenosis.)
In Early Christianity, the prevalent view of Jesus was based on the Kyrios image (Greek : κύριος) as "the Lord and Master", e.g. in his Transfiguration. [10] In the 13th century a major turning point was the development of the "tender image of Jesus" as the Franciscans began to emphasize his humility from birth in a humble setting to his death on the cross. The Nativity scene promoted by Saint Francis of Assisi portrayed a softer image of Jesus. [11] The concept that the omnipotent Creator would set aside all power in order to conquer the hearts of men by love and that he would have been helplessly placed in a manger was touching to the believers as that of the sacrifice of dying on the cross in Calvary. [12]
In Christianity, Christology, translated from Greek as 'the study of Christ', is a branch of theology that concerns Jesus. Different denominations have different opinions on questions such as whether Jesus was human, divine, or both, and as a messiah what his role would be in the freeing of the Jewish people from foreign rulers or in the prophesied Kingdom of God, and in the salvation from what would otherwise be the consequences of sin.
The Epistle to the Philippians is a Pauline epistle of the New Testament of the Christian Bible. The epistle is attributed to Paul the Apostle and Timothy is named with him as co-author or co-sender. The letter is addressed to the Christian church in Philippi. Paul, Timothy, Silas first visited Philippi in Greece (Macedonia) during Paul's second missionary journey from Antioch, which occurred between approximately 49 and 51 AD. In the account of his visit in the Acts of the Apostles, Paul and Silas are accused of "disturbing the city".
The resurrection of Jesus is the Christian belief that God raised Jesus from the dead on the third day after his crucifixion, starting – or restoring – his exalted life as Christ and Lord. According to the New Testament writing, Jesus was firstborn from the dead, ushering in the Kingdom of God. He appeared to his disciples, calling the apostles to the Great Commission of forgiving sin and baptizing repenters, and ascended to Heaven.
The Ascension of Jesus is the Christian belief, reflected in the major Christian creeds and confessional statements, that Jesus ascended to Heaven after his resurrection, where he was exalted as Lord and Christ, sitting at the right hand of God. The doctrine is also found in Islam, where Jesus is believed not to have been crucified but to have ascended while still alive.
The Last Judgment, Final Judgment, Day of Reckoning, Day of Judgment, Judgment Day, Doomsday, Day of Resurrection or The Day of the Lord is part of the Abrahamic religions and the Frashokereti of Zoroastrianism.
In Christian theology, the Harrowing of Hell is an Old English and Middle English term referring to the period of time between the Crucifixion of Jesus and his resurrection. In triumphant descent, Christ brought salvation to the souls held captive there since the beginning of the world.
In Christianity, Jesus is the Son of God as written in the Bible's New Testament, and in mainstream Christian denominations he is God the Son, the second Person in the Trinity. Christians believe him to be the Jewish messiah prophesied in the Hebrew Bible. Through Jesus's crucifixion and alleged resurrection, God reputedly offers humans salvation and eternal life, with Jesus's death interpreted as atoning for all sin, thus making humanity right with God.
In Christianity, salvation is the "saving [of] human beings from sin and its consequences, which include death and separation from God" by Christ's death and resurrection, and the justification following this salvation.
Apotheosis, also called divinization or deification, is the glorification of a subject to divine levels and, commonly, the treatment of a human being, any other living thing, or an abstract idea in the likeness of a deity.
Jewish Christians were the followers of a Jewish religious sect that emerged in Judea during the late Second Temple period. These Jews believed Jesus to be the prophesied Messiah, but maintained the observance of Jewish law. Jewish Christianity is the foundation of Early Christianity, which later developed into Catholic and Eastern Orthodox Christianity. Christianity started with Jewish eschatological expectations, and it developed into the worship of Jesus after his earthly ministry, his crucifixion, and the post-crucifixion experiences of his followers. Modern scholarship is engaged in an ongoing debate as to the proper designation for Jesus' first followers. Many see the term Jewish Christians as anachronistic given that there is no consensus on the date of the birth of Christianity. Some modern scholars have suggested the designations "Jewish believers in Jesus" or "Jewish followers of Jesus" as better reflecting the original context.
Two names and a variety of titles are used to refer to Jesus in the New Testament. In Christianity, the two names Jesus and Emmanuel that refer to Jesus in the New Testament have salvific attributes. After the crucifixion of Jesus the early Church did not simply repeat his messages, but focused on him, proclaimed him, and tried to understand and explain his message. One element of the process of understanding and proclaiming Jesus was the attribution of titles to him. Some of the titles that were gradually used in the early Church and then appeared in the New Testament were adopted from the Jewish context of the age, while others were selected to refer to, and underscore the message, mission and teachings of Jesus. In time, some of these titles gathered significant Christological significance.
The Paschal mystery is one of the central concepts of Catholic faith relating to the history of salvation. According to the Compendium of the Catechism of the Catholic Church, "The Paschal Mystery of Jesus, which comprises his passion, death, resurrection, and glorification, stands at the center of the Christian faith because God's saving plan was accomplished once for all by the redemptive death of himself as Jesus Christ." The Catechism states that in the liturgy of the Church "it is principally his own Paschal mystery that Christ signifies and makes present."
In Christian theology, Hell is the place or state into which, by God's definitive judgment, unrepentant sinners pass in the general judgment, or, as some Christians believe, immediately after death. Its character is inferred from teaching in the biblical texts, some of which, interpreted literally, have given rise to the popular idea of Hell. Theologians today generally see Hell as the logical consequence of rejecting union with God and with God's justice and mercy.
Scholastic Lutheran Christology is the orthodox Lutheran theology of Jesus, developed using the methodology of Lutheran scholasticism.
Catholic theology is the understanding of Catholic doctrine or teachings, and results from the studies of theologians. It is based on canonical scripture, and sacred tradition, as interpreted authoritatively by the magisterium of the Catholic Church. This article serves as an introduction to various topics in Catholic theology, with links to where fuller coverage is found.
The crucifixion of Jesus occurred in 1st-century Judaea, most likely in AD 30 or AD 33. It is described in the four canonical gospels, referred to in the New Testament epistles, attested to by other ancient sources, and is considered an established historical event. There is no consensus among historians on the details.
The knowledge of Christ refers to one of two possible, and at times related, topics in Christology: one addresses how Christians come to know Christ, the other focuses on the knowledge of Christ about the world. Discussions regarding the knowledge of Christ have had a central place in Christology for centuries. In the 20th century, the interplay between the two concepts was epitomized in the title of a book by Hans Urs von Balthasar: "Does Jesus Know Us? Do We Know Him?"
In Christianity, heaven is traditionally the location of the throne of God and the angels of God, and in most forms of Christianity it is the abode of the righteous dead in the afterlife. In some Christian denominations it is understood as a temporary stage before the resurrection of the dead and the saints' return to the New Earth.
Eternal life traditionally refers to continued life after death, as outlined in Christian eschatology. The Apostles' Creed testifies: "I believe... the resurrection of the body, and life everlasting." In this view, eternal life commences after the second coming of Jesus and the resurrection of the dead, although in the New Testament's Johannine literature there are references to eternal life commencing in the earthly life of the believer, possibly indicating an inaugurated eschatology.
The mocking of Jesus occurred several times, after his trial and before his crucifixion according to the canonical gospels of the New Testament. It is considered part of Jesus' passion.
