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The pre-existence of Christ asserts the existence of Christ prior to his incarnation as Jesus.One of the relevant Bible passages is John 1 (John 1:1–18) where, in the Trinitarian interpretation, Christ is identified with a pre-existent divine hypostasis (substantive reality) called the Logos (Koine Greek for "word").
In Christian theology, the incarnation is the belief that the pre-existent divine person of Jesus Christ, God the Son, the second person of the Trinity, and the Logos (Koine Greek for "word") "made flesh," [1] "conceived by the Holy Spirit and born of the Virgin Mary," [2] also known as the Theotokos (Greek for "God-bearer" or "Mother of God").
Theophylact of Ohrid: " He saith, Who cometh after me, that is, as to the time of His birth. John was six months before Christ, according to His humanity." [2] Chrysostom: "Or this does not refer to the birth from Mary; for Christ was born, when this was said by John; but to His coming for the work of preaching. He then saith, is madea before ...
Pre-existence, preexistence, beforelife, or premortal existence, is the belief that each individual human soul existed before mortal conception, and at some point before birth enters or is placed into the body.
Alvar Ellegård, in The Myth of Jesus (1992), and Jesus: One Hundred Years Before Christ. A Study in Creative Mythology (1999), argued that Jesus lived 100 years before the accepted dates, and was a teacher of the Essenes. According to Ellegård, Paul was connected with the Essenes, and had a vision of this Jesus.
Hypostatic union (from the Greek: ὑπόστασις hypóstasis, 'person, subsistence') is a technical term in Christian theology employed in mainstream Christology to describe the union of Christ's humanity and divinity in one hypostasis, or individual personhood.
Christ is the "first-born" in the sense of being prior to and supreme over all creation, just as by virtue of his resurrection from the dead he is supreme vis-à-vis the Church . The emphatic and repeated "kai autos" ( Gr. for "and he") of Colossians 1:17,18 underline the absolute "pre-eminence" of Christ in the orders of creation and salvation ...
"The Word was made flesh," was a pivotal verse for the Council of Chalcedon where it was hotly debated if Christ had one or two natures or wills, the one being divine and the other human. Lapide explains it as, "not in the way in which water became wine when it was changed into wine, nor as food becomes our flesh, when it is changed into it ...