This is the second in a series of articles on the Incarnation. Previously: The doctrine of the Incarnation.
If Jesus is the God-Man, fully divine and fully human, how are we to understand the way in which these two natures work together?
Think about it. At times, Jesus exhibits the fullness of deity – demonstrating His sovereign control over nature, forgiving sins, receiving worship, and knowing the thoughts of human beings.
But He also displays the full range of humanity – getting hungry, growing tired, and, at times, not knowing certain things such as the time of His return.
So, when Jesus is walking the earth, is He partly divine and partly human? Does He toggle back and forth between deity and humanity? Or is He simply an extraordinary human who is able to exhibit divine powers?
This is the first in a series of articles on the Incarnation.
Lorenzo Snow, fifth president of the Church of Jesus Christ of Latter-day Saints, once claimed the Spirit of God fell upon him and revealed a principle that has become an apt summary of Mormonism: “As man now is, God once was; As God now is, man may be.”
In other words, the God of this world once was a mere human who attained deity, showing us the path to our own godhood. This principle of “eternal progression” is a stunningly unbiblical doctrine that sets Mormonism outside the boundaries of historic Christianity.
At the same time, it raises questions – not only about God, but about the Son of God: Who is Jesus? Where did He come from? And why and how did He become human?
The doctrine of the Incarnation – God becoming a human in Jesus of Nazareth – is central to Christianity. Get it wrong and many other non-negotiable doctrines of the Christian faith quickly veer into counterfeit territory.
As we explore the Incarnation from a biblical perspective, it may help to compare Snow’s “revelation” with the following orthodox statement from Christian author C.S. Lewis in Mere Christianity: “The Son of God became a man to enable men to become sons of God.”
Evangelicals may disagree about many things, but we stand together on the non-negotiables that define the Christian faith: The Trinity, justification by faith, and the inspiration and authority of the Scriptures, to name a few.
Many false belief systems, from Mormonism to Islam, profess a high regard for the Word of God. But, in fact, they deny its inspiration, inerrancy, or preservation and thus reject the Bible as supremely authoritative.
Specifically, false religions employ four tactics to undermine the Scriptures:
(1) They change it. The most notorious offender is the Watch Tower Bible and Tract Society, whose members are known as Jehovah’s Witnesses.
In the late 1800s, Charles Taze Russell launched a Bible study to spread his denials of the Trinity, Jesus’ physical resurrection, and eternal punishment of the wicked in hell, cleverly twisting the Scriptures to buttress his false teachings. Not to be outdone, his successors produced their own version of the New Testament in 1950, and the completed New World Translation (NWT) in 1961.
Revised in 1984, and again in 2013, the NWT is a sanitized version of the Bible. Six translators — only one of whom had any training in biblical languages — essentially scrubbed the deity of Christ out of passages like John 1:1, John 8:58, and Col. 1:15-17, and blurred other essential doctrines.
This is the last in a series of articles contrasting Allah and Yahweh.
Previously: The Islamic Inquisition
Muslims and Christians agree that there is one God but understand Him differently. While it is politically correct to say Christians and Muslims worship the same God, no Muslim or Christian who truly understands his faith would agree with that statement.
In fact, we can see that Christians and Muslims worship distinctly different Gods by asking three personal questions: (1) Does God know me? (2) Does God love me? (3) Did God die for me?
This is the fourth in a series of articles contrasting Allah and Yahweh.
Previously: A Simple Start to Understanding the Trinity
Christians and Muslims agree that God is one. Christians believe in a triune God: one being in three persons. But Islam’s understanding of Allah as a monad — monolithic and non-relational — creates two significant challenges to a consistent doctrine of God in Islamic theology.
First, how do Muslims reconcile their belief that Allah is eternal and self-existent with their belief that the Qur’an also is eternal? It seems either that the Qur’an came into being, or there are two eternally existing entities: Allah and his word.
Second, since the Qur’an depicts Allah as loving, merciful, and gracious, with whom was he loving, merciful, and gracious before he decided to create? It seems that Allah and his attributes are contingent upon creation.
These issues, particularly the first one, prompted the Minha, an Islamic inquisition in the 9th century.