Bible Stories

The central Christian view of race is that there is only one race: the human race! As the apostle Paul said to the Athenians, ‘God created every race of men of one stock to inhabit the whole earth’s surface.’ At the pivotal points where God dealt with humanity -when he created us, Read more

God’s true image

Humanity’s fall is not just a theological statement; human history and experience show us that the image has been defaced in us all. As Paul puts it, ‘We have all fallen short of God’s standard’. But does this mean that God’s image has never been seen in its fullness since the beginning? No, because Jesus Christ is the perfect image of God. That is the New Testament’s bold declaration. The task of his mission was to lead us back to God and to restore the image in us.

This is where the New Testament connects the study of Christ with the study of humankind. Because Jesus is both true likeness of God and perfect man, he is the promise of a renewed humanity. To be ‘in Christ‘ is to belong to a ‘new humanity‘, just as to be ‘in Adam’ is to belong to the old, sinful humanity. The apostle Paul wrote of the ‘new nature which is being renewed in knowledge after the image of its creator’. As the ‘image of the invisible God‘, Jesus is the model of what men and women were created to be. Read more

In some ways we are no different from any other species on earth. We are creatures subject to the usual conditions of space and time. But we know that human beings ’stand out’ from other beings in several ways. Some of these are plain enough; they partly explain humankind’s superiority over other creatures: our creativity, our intellectual, linguistic and cultural achievements.

But the Bible adds a further and remarkable point. People stand out not by what they do but by what they are. This is expressed right at the beginning, in the creation story of Genesis 1. God said, ‘Let us make man in our image after our likeness.’ It is a theme taken up and developed in other parts of the Bible: we are not like the other creatures; we share God’s nature in a special way. Read more

As the Christian world divided early in the Middle Ages, both East and West inherited the doctrine of Chalcedon about Christ. In the East it was coloured by a strongly Alexandrian viewpoint. Jesus Christ’s human life was seen more as the arena in which God worked our salvation than as an active agent in bringing it about. Salvation itself was often spoken of as ‘divinization’ — the believer coming to share Christ’s divine nature. The glorified Christ was the focus of worship; monasticism and mysticism flourished. All these factors contributed to a neglect of Christ’s real humanity, which in turn probably contributed to the growth of devotion to other human figures, such as Mary _ and the martyrs. Read more

Modern theology cannot be understood apart from the influence of the movement of thought in the eighteenth century known as the Enlightenment. This gave a new authority and freedom to human reason. Since then, the supernatural character of the life and work of Christ has often been rejected or watered down. Friedrich Schleiermacher (born 1768) is frequently called the father of modern theology’. He thought of Jesus Christ as divine because of his unique consciousness of God. Jesus was first and foremost the perfect example of a life lived in total dependence upon God.

Although ‘absolutely distinguished from all other men through his essential sinlessness and his absolute perfection’, he was no more than a man. Read more