The consideration of the person of Christ is often disentangled
from his 'work.' But this doctrinal tidying can be misleading
andtheologically dangerous. Christians contend that humans need to
be rescued from an inescapable and uncontrollable plight that
distorts and threatens to destroy their creaturely well-being under
God. But how can a God who became flesh, taking on the form of one
of God's own creatures and dwelling among us humanly, also be the
salvation of humankind? The history of Christian doctrine reveals a
remarkable variety and diversity of answers to this question.First,
the biblical text itself offers a striking kaleidoscope of
metaphors in its attempts to make sense of and develop the gospel
message that salvation is at hand. Second, these images have, in
turn, been taken up, interpreted, and developed within a vast range
of different social and historical contexts, each bringing its
distinctive questions, concerns, and expectations to bear upon the
text.Finally, the christological identification of Jesus as God
incarnate has been permitted varying degrees of purchase on the
ways in which these images are unfolded and their entailments
explored. In Him Was Life: The Person and Work of Christ is
concerned with a series of core questions that arise when
Christology and soteriology are deliberately brought together. How
should we imagine and speak of what the intrinsically negative
image "salvation"finally means in positive terms ifin Jesus God
has, as various theologians over the centuries have dared to
suggest, effected a marvelous exchange in which God has become what
we are so that we in turn might share in God's own life? What does
all this mean for our understanding of who God is, of our own
creaturely nature and capacities, and of God's ways of relating to
us and realizing God's own creative purposes? Andwhat might
Christology itself have to say about the nature, possibilities, and
constraints of theologyitself? Trevor Hart addresses these current
and contemporary questions through a series of incisive engagements
with Christian theologians spanning both centuries and ecclesial
traditions, including Irenaeus, Clement of Alexandria, Athanasius,
Anselm, John Calvin, P. T. Forsyth, Karl Barth, J. A. T. Robinson,
and T. F. Torrance.
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