Digital Logos Edition
Incarnation: On the Scope and Depth of Christology leads readers to an understanding of “deep incarnation,” interpreting this central Christian idea to address the needs of the entire created order. Essays by prominent scholars examine how Christology is relevant and meaningful when responding to the challenges of scientific cosmology and of global religious pluralism. This book brings doctrine to life as the authors bring ancient truths to bear on a modern setting.
For more on this topic see the Modern Studies on the Incarnation (26 vols.).
“Christians recognize Jesus as the Word of God. But we need to fill out that faith by drawing on the biblical material that concerns not only the Logos but also Sophia. This material suggests the (a) informational, and (b) transformative characteristics of both Logos and Sophia: (a) Both the divine Logos and divine Wisdom are intelligible, ‘revelatory’ principles, and their presence embedded in the informational, ‘mathematical’ structures of the universe expresses its intrinsic intelligibility. (b) The presence of Logos and Sophia also transforms things. In particular, the unique beauty of Sophia is not only revelatory but also changes the world.” (Page 77)
“Among the metaphysical attributes of God in traditional theism, the most obviously relevant are omnipresence and eternity. These, like all the metaphysical attributes, are best understood as affirming that God is not limited as finite creatures are.1 Creatures are limited by space and time; God is not. The implication is not that God is extended throughout space or throughout time, but that God is free to be present to his creatures anywhere and at any time.” (Pages 25–26)
“Creation is part of God’s desire ‘always and in all’ to incarnate himself. God, the Logos, becomes incarnate in creatures by his logoi, since every created being mirrors aspects of his perfection. Maximus says the one Logos is many logoi and the many are one Logos, which, I believe, should be taken to mean that the pattern of creatures is the Logos himself.24 This should not be understood in any pantheistic sense, but rather in the sense that all particulars are subjects of divine concern within the overall providential order. The logoi are intrinsic to all beings, but not in the sense that they become the actual immanent core of beings, since there is always a distinction between uncreated and created being.” (Pages 106–107)