Against Heresies, followed by Athanasius's On the Incarnation. The twelve weekly lectures were as follows:
Part I. Lord Jesus Christ: New Testament Christology
1. The Son of Man: Christ in the Synoptic Gospels
2. The great interchange: Christ in Paul’s letters
3. The Word made flesh: Christ in the Gospel of John
Part II. The Iron in the Fire: The Doctrine of the Incarnation
4. Adam recapitulated (Irenaeus)
5. Wisdom, Word, and Image (Origen)
6. What is not assumed is not healed (Gregory of Nazianzus)
7. The iron in the fire: two natures, one person (Cyril of Alexandria)
8. Singing in one voice: the whole Christ, head and body (Augustine)
Part III. Redeemer of the World: The Doctrine of the Atonement
9. Deification: renewing the image (Irenaeus and Athanasius)In the last class I tried to draw together some of the key points in a list of simple "grammatical rules" for talking about Jesus Christ. I'm sure I've missed some important points, but here are the twelve rules I came up with. Each is a negation followed by an affirmation:
10. Satisfaction: paying our debts (Anselm and Julian of Norwich)
11. Reconciliation: bringing us home (Karl Barth)
12. Messiah: Prophet, Priest, and King (Calvin and Barth)
1. Not to speak of Christ in any way that sidelines his human experience. Jesus Christ is truly human.
2. Not to speak of Jesus in any way that sidelines the divine depth beneath his human experience. Jesus Christ is truly God.
3. Not to divide Christ’s divinity and humanity, or to give the impression that he sometimes functions as God and sometimes as a human. Jesus Christ is divine and human in one person.
4. Not to give the impression that Christ’s divinity is fully contained within his humanity, or that his divinity is limited by his human experience. The human nature of Jesus is assumed by the person of the eternal Word.
5. Not to divide redemption from creation, or to give the impression that Christ invades a world that is alien to him. Human beings were created after the pattern of the same eternal Image that has become incarnate in Jesus.
6. Not to divide Christ’s person and work, or to give the impression that Christ is merely the instrument by which God achieves salvation. Salvation is a person: Jesus Christ.
7. Not to divide Christ’s life, death, and resurrection, or to give the impression that he achieves salvation at just one moment of his career. The total life-journey of Jesus Christ – from his birth, to his ministry of teaching and healing, to his death and resurrection – is the saving event.
8. Not to speak of Christ’s death as a mere preliminary stage on the way to resurrection. Jesus Christ is the Priest whose death abolishes the power of sin and death. He is the humble God.
9. Not to speak of Christ’s resurrection as a mere reversal of his death. Jesus Christ is the King whose resurrection exalts and glorifies human nature. He is the deified human.
10. Not to speak of Christ in any way that implies that he is absent, or to give the impression that the church’s task is to make Christ present. Jesus Christ is the Prophet who reveals himself. He is present always and everywhere as the divine-human light of the world.
11. Not to divide Christ from Israel’s history, or to give the impression that the New Testament abolishes the Old. As Prophet, Priest and King, Jesus Christ is the surpassing fulfilment of Israel’s messianic hopes.
12. Not to speak of Christ as if he were relevant only to some people in some cultures and circumstances. Jesus Christ is present to all people, in all times and places, as their divine-human Prophet, Priest and King. The church trusts and proclaims, but never possesses, this Messiah.