By Stephen T. Davis, Daniel Kendall, Gerald O'Collins
This interdisciplinary learn follows the Incarnation Summit, a global and ecumenical assembly of 24 students. Addressing quite a few matters relating to the topic, it is a good researched, skilfully argued, and, from time to time, provocative quantity at the crucial Christian trust: the Incarnation of the Son of God.
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Additional info for The Incarnation: An Interdisciplinary Symposium on the Incarnation of the Son of God
Sample text
10). THE CRITICAL ISSUES 19 attaches to the theme of the ‘incarnational narrative’ that recurs in Stephen Evans's The Historical Christ and the Jesus of Faith. Such an inclusive meaning also surfaces in Aquinas' Summa contra gentiles (4. 53, 55), but has not always been respected. 50 Despite the liturgical centrality of Easter, the feast of Christmas grew in importance at the expense of Good Friday, Easter Sunday, and Pentecost—a shift reflected in the fact that the hymns and carols for Christmas still outnumber Good Friday and Easter Sunday hymns.
First, I believe that the objections to the factuality of the virginal conception can be rebutted one by one. But, second, it seems to me more important to reflect positively and theologically on the virginal conception. 44 (7) The virginal conception, as a miraculous event between God and Mary of Nazareth, has a mysterious, private sense to it. The finality of this event, however, has a universal and eminently public character. Why would God will the incarnation (which as a matter of fact took place through a virginal conception)?
27 What I missed in Sturch's argument was a good case for there being some continuity, along with much discontinuity, in the way the language of ‘person’ is used. A feature of recent Western scholarly literature that is worth remarking on here is the new interest in the Eastern christological debates after Chalcedon. The West has long tended to assume that 451 is the culmination, indeed end, of patristic christological discussion. But vital debates on the relation between Christ's divine and human natures, reflected in conciliar decisions, continued until 787, the last of the ecumenical councils (see Brian Daley's chapter below).