Know the Truth: A Handbook of Christian Belief by Bruce Milne

Author:Bruce Milne [Milne, Bruce]
Language: eng
Format: epub, mobi
ISBN: 9780830866335
Publisher: InterVarsity Press
Published: 2012-11-28T00:00:00+00:00

State the major heresies concerning the person of Christ. Can you identify contemporary expressions of some of these errors?

‘No Christology can ever go back on Chalcedon.’ Discuss.

What is meant by ‘kenosis’? To what extent does the concept help or hinder in understanding Christ’s person?

Consider the importance of a correct Christology for (a) our view of God, (b) the gospel of redemption, (c) our view of humankind, (d) our approach to Scripture.

Bibliography

Arts. ‘Incarnation’ in NBD and ‘Christology’ in NDT.

J. N. D. Anderson, The Mystery of the Incarnation (Hodder, 1978).

R. Bauckham, God Crucified (Paternoster, 2002).

M. Green (ed.), The Truth of God Incarnate (Hodder, 1977).

D. Macleod, The Person of Christ (IVP, 1998).

I. H. Marshall, The Origins of New Testament Christology (Apollos, 1990).

E. L. Mascall, Theology and the Gospel of Christ (SPCK, 1977).

C. F. D. Moule, The Origin of Christology (Cambridge University Press, 1977).

B. L. Ramm, An Evangelical Christology (Nelson, 1985).

16. THE WORK OF CHRIST: BIBLICAL TEACHING

The phrase ‘work of Christ’ covers all that Christ did to bring salvation to the world. A closely allied term is atonement, which is one of the few Anglo-Saxon words in the theological vocabulary. Referring to the reconciliation of humanity and God, it points to the means whereby the estrangement between the two is overcome and God and humanity are made ‘at one’. Because this section ranges rather more widely than examining what happened at the cross, the term ‘work of Christ’ is probably to be preferred as an overall title.

ATONEMENT IN THE OLD TESTAMENT

Although it is admitted that we meet the same God in both Testaments, many suspect that while NT religion is grace (we are accepted on the basis of our response to what God did for us in Christ), OT religion is law (our acceptance with God depends on our moral obedience). We need to begin, therefore, with the unambiguous assertion that in the OT salvation is as assuredly by the free grace and mercy of God as in the NT. The basis of Israel’s relationship with God and of her hope of salvation lay in God’s electing grace (Gen. 12:1–7; Exod. 3:6–10; Deut. 6:21–23; Isa. 41.8f.), realized through the covenant with Abraham and his descendants (Gen. 15:18; Exod. 6:6–8; Ps. 105:8–15, 42–45; Isa. 51:2–6; Ezek. 37:35f.; Luke 1:32f., 54f.; Acts 13:17–23). This grace called for a response of faith or trust (Gen. 22:17f.; Ps. 33:16–20; Isa. 31:1). On this covenant basis, the law came into effect as God’s demand that his people live in accordance with his holy character (Exod. 20:1–2).

This understanding of the law, however, was only partially grasped. Rabbinic sources make clear that, formally speaking, for a significant proportion, fulfilling the law was viewed as the way of remaining within the covenant community rather than the road into it. But the degree to which that was popularly grasped is uncertain. There were a number of strains within the religion of Judaism around the NT period, some of which were accurately reflected in the polemic against legalism and self-righteousness which Jesus delivered (Matt. 6:5f.

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