Christ The God-Man

[Johann]

CHRIST THE GOD-MAN
The following chart provides a helpful summation of some of the overwhelming biblical data, which confirms that Jesus is the God-Man, the eternal God that became human and who, by virtue of his physical resurrection unto immortality, shall forever exist as both God and Man.

GOD MAN

He is God (Isa. 9:6; Matt. 1:22-23; Luke 8:39; John 1:1; 20:28; Acts 20:28; Rom. 9:5; Tit. 2:13; Heb. 1:8-9; 2 Pet. 1:1)

Son of God (Matt. 14:33; 16:13-17; Mark 3:11; 15:39; Luke 1:32-35; 1 Cor. 1:9; 2 Cor. 1:19; 1 Thess. 1:9-10)

As God he is Spirit (Mark 2:8; 1 Cor. 15:45 – cf. John 4:24)

God is his Father (Mark 1:11; 9:27; 14:36; Luke 23:46; 2 John 1:3; Rev. 2:18; 3:5)

Eternal (Micah 5:2; John 1:1; 8:56-59; 17:5; Col. 1:17)

Unchangeable (Heb. 1:10-12; 13:8)

Omniscient (Mark 2:8-9; John 2:23-25; 16:29-30; 21:17; Col. 2:2-3)

He is life and gives eternal life (John 1:4; 5:21, 25-26, 28-29; 6:39-44, 54, 57; Acts 3:15; 10:28; 11:25-26; 14:6)

The Bread of life/ Sustainer (John 1:4; 4:10-14; 6:35-36; 7:38-39; Col. 1:17; Heb. 1:3)

Gives rest for the weary (Matt. 11:28-30)

Receives worship and is prayed to (Matt. 2:2, 8, 11; 14:33; 15:25; 20:20; 28:9, 17; Mark 5:6; Luke 24:50-53; John 5:23; 14:13-14; Acts 1:24; 7:59-60; 9:14, 21; 1 Cor. 1:2-3; 16:22-23; 2 Cor. 12:7-10; 1 Thess. 3:11-13; 2 Thess. 2:16-17; Heb. 1:6; Rev. 1:5-6; 5:8-14; 22:20-21)

He is sinless, holy and righteous (John 7:18; 8:29, 46; Acts 3:14; 7:52; 22:14; 2 Cor. 5:21; Heb. 4:15; 7:26; 9:14; 1 Pet. 1:18-19; 2:22; 3:18; 1 John 2:1; 3:3, 5, 7, 9-10; Rev. 3:7, 14)

He is Man (Zech. 13:7; John 8:40; Acts 17:31; 1 Tim. 2:5)

Son of Mary (Matt. 1:16, 18-25; Mark 6:3; John 19:25-27; Gal. 4:4)

As Man he has a physical body of flesh and bones (Luke 24:39-43; John 20:24-27; Acts 2:24-32; Rom. 1:3; 9:5; 1 Cor. 15:46-49)

The Father is his God (Mark 15:34; John 20:17; 2 Cor. 1:3; 11:31; Eph. 1:3, 17; Rev. 1:6; 3:2, 12)

Born (Matt. 2:1-6, 11; Luke 2:1-7)

Grew over time (Luke 2:40, 52)

Didn’t know the day or hour (Matt. 24:36; Mark 13:32)

Died, buried, and has become deathless (Mark 15:37-47; 16:1-20; John 19:30-42; 20:1-29; Romans 6:7-10; 1 Cor. 15:3-6; Heb. 2:9-15; 7:16, 24-25; Rev. 1:17-18; 2:8)

Hungered and thirsted (John 4:3-9)

Slept (Mark 4:35-41)

Worships and prays to the Father (Matt. 26:39-44; Mark 6:46; Luke 3:21; 5:16; Heb. 5:7)

Was tempted (Mark 1:12-13; 4:1-11; Luke 4:1-12)

CHRIST THE GOD-MAN

The following chart provides a helpful summation of some of the overwhelming biblical data, which confirms that Jesus is the God-Man, the eternal God that became human and who, by virtue of his phy…

answeringislamblog.wordpress.com

J.

 

[101G]

CHRIST THE GOD-MAN
The following chart provides a helpful summation of some of the overwhelming biblical data, which confirms that Jesus is the God-Man, the eternal God that became human and who, by virtue of his physical resurrection unto immortality, shall forever exist as both God and Man.

JESUS is the Man who is God. now, 101G have a question. "as the God .. man, how much of the Spirit was G2758 κενόω kenoo (ke-no-ō') 1. to make empty., while the Spirit was in that flesh". A. was all of the Spirit was made empty while in that flesh. or B. none of the Spirit. remember, Philippians 2:6 "Who, being in the form of God, thought it not robbery to be equal with God:"

so, how much of the Spirit was made empty? looking for your response.

101G.

 

[Johann]

JESUS is the Man who is God. now, 101G have a question. "as the God .. man, how much of the Spirit was G2758 κενόω kenoo (ke-no-ō') 1. to make empty., while the Spirit was in that flesh". A. was all of the Spirit was made empty while in that flesh. or B. none of the Spirit. remember, Philippians 2:6 "Who, being in the form of God, thought it not robbery to be equal with God:"

so, how much of the Spirit was made empty? looking for your response.

101G.

Are you trying to dokimazo or ekpeirazō me?

J.

 

[101G]

Are you trying to dokimazo or ekpeirazō me?

J.

just address the scriptures.

101G.

 

[Johann]

just address the scriptures.

101G.

The kenosis of Jesus, derived from Philippians 2:7 ("but emptied Himself, taking the form of a servant, being made in human likeness"), was a topic that Early Church Fathers (ECFs) addressed primarily in the context of Christology.

Their writings focused on safeguarding the full divinity and humanity of Christ while interpreting what it meant for Him to "empty Himself."

Below is an exploration of how prominent Church Fathers addressed the kenosis:

1. Irenaeus of Lyons (c. 130–202)
Irenaeus emphasized the economy of salvation—God’s plan unfolding through Christ’s incarnation. He interpreted the kenosis as Christ willingly taking on human flesh to reverse the effects of Adam’s disobedience.
He highlighted the humility of Christ in assuming human nature, but without any diminution of His divinity. For Irenaeus, the "emptying" was an act of divine condescension for the sake of humanity's redemption.

2. Athanasius of Alexandria (c. 296–373)
Athanasius, in On the Incarnation, stressed that the Son did not cease to be divine when He became human. He saw the kenosis as an expression of Christ’s love and humility, rather than a literal loss of divine attributes.
He taught that the Word took on human limitations (such as suffering and death) without altering or reducing His divine nature. For Athanasius, the kenosis was about addition—Christ adding humanity to His divinity—rather than subtraction.

3. Gregory of Nazianzus (c. 329–390)
Gregory famously addressed the kenosis in his Theological Orations. He maintained that Christ, in His incarnation, voluntarily accepted the limitations of human existence while remaining fully divine.
Gregory opposed any notion that the divine nature was subject to change, emphasizing instead that the "emptying" referred to Christ’s assumption of the servant's role and not a relinquishing of divinity. He used the analogy of light passing through a lens—it is fully present but adapted to its context.

4. Cyril of Alexandria (c. 376–444)
Cyril, a central figure in the debates leading to the Council of Ephesus (431), wrote extensively about the unity of Christ's divine and human natures.
He interpreted the kenosis as Christ voluntarily choosing to experience human life in its fullness, including suffering and death. Cyril stressed that Christ's divine attributes were not "emptied" but rather concealed during the incarnation.

He opposed Nestorian views, which implied a separation between the divine and human aspects of Christ, emphasizing instead the unity of the person of Jesus Christ.

5. John Chrysostom (c. 347–407)
In his homilies on Philippians, Chrysostom explained the kenosis as Christ humbling Himself by taking on human form and living in obedience, even to the point of death.
He highlighted the contrast between Christ’s divine prerogatives and His earthly humility, focusing on the moral and salvific aspects of the kenosis—Christ’s obedience and self-emptying serve as the ultimate model for Christian humility.

6. Leo the Great (c. 400–461)
Leo’s Tome (a key document at the Council of Chalcedon in 451) addressed the kenosis in the context of the hypostatic union—the unity of Christ's two natures.
He taught that Christ’s "emptying" did not involve a diminishment of His divinity but rather His assumption of true humanity. Leo’s explanation affirmed that Christ remained fully divine while fully participating in human experience.

Common Themes in ECF Writings on Kenosis
a. The Fullness of Divinity Retained

The Fathers unanimously rejected any interpretation suggesting that Christ ceased to be God or that His divine attributes were diminished. Instead, they affirmed that the "emptying" referred to Christ’s humility in assuming a servant’s form.

b. Voluntary Assumption of Human Nature

The kenosis was understood as a voluntary act of condescension, where the Son of God chose to take on the limitations of humanity for the purpose of salvation.

c. Christ as the Model of Humility
The Fathers emphasized the moral and spiritual significance of the kenosis for believers, presenting Christ’s humility and self-sacrifice as a model for Christian living.

d. Unity of Natures in the Person of Christ
The Fathers consistently stressed the unity of Christ’s divine and human natures. His divinity was never compromised, even as He experienced the full reality of human existence.

Conclusion
The ECFs interpreted the kenosis of Jesus not as a relinquishment of divine attributes but as the divine Son taking on human nature and its limitations. Their writings protected the orthodox view of Christ's full divinity and humanity, emphasizing the kenosis as a mystery of humility and love. The Fathers saw in the kenosis the ultimate act of divine condescension, accomplished for the redemption of humanity, and an example of self-giving humility for all Christians to emulate.

Praise God for the writings of the ECF's!

J.

 

[101G]

he kenosis of Jesus, derived from Philippians 2:7 ("but emptied Himself, taking the form of a servant, being made in human likeness"), was a topic that Early Church Fathers (ECFs) addressed primarily in the context of Christology.

NOW, how much of God, ..... the Spirit, that JESUS empty himself of? your response please.

101G.

 

[Johann]

NOW, how much of God, ..... the Spirit, that JESUS empty himself of? your response please.

101G.

Since you are not interested in reading what I have just posted to you I am under no obligation to answer any of your questions.

Thanks.

J.

 

[101G]

Since you are not interested in reading what I have just posted to you I am under no obligation to answer any of your questions.

Thanks.

J.

That's all 101G needs to Know. you cannot answer.
good day to you.

101G.