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Christian teachings on what it means to "know Christ" effectively gave rise to the field of Christology, beginning with Apostle Paul's discussion in Philippians 2:5-6 about the relationship between Christ and God. [3] [4] Different Christian traditions have recommended varying paths for gaining a better knowledge of Christ.
Anselm held that Christ had infinitely honored God through his life and death and that Christ could repay what humanity owed God, thus satisfying the offence to God's honor and doing away with the need for punishment. When Anselm proposed the satisfaction view, it was immediately criticized by Peter Abelard.
Christ healing the paralytic at Capernaum by Bernhard Rode 1780. Jesus heals the paralytic at Capernaum ( Galway City Museum , Ireland) Jesus heals the man with palsy by Alexandre Bida (1875) Healing the paralytic at Capernaum is one of the miracles of Jesus in the synoptic Gospels ( Matthew 9:1 – 8 , Mark 2 :1–12, and Luke 5:17–26).
Romans 5:19 follows the same logic about "the many" and righteousness through Christ. In Romans 10:15, Paul identifies the message of salvation in Christ as the "good news" of Isaiah 52:7. Immediately thereafter, he appeals to Isaiah 53:1 and equates the "good news" with the "message" that Israel had rejected (Romans 10:16).
Pope John Paul II stated, "Each man, in his sufferings, can also become a sharer in the redemptive suffering of Christ". [2] (cf. Colossians 1:24) Like an indulgence, redemptive suffering does not gain the individual forgiveness for their sin; forgiveness results from God's grace, freely given through Christ, which cannot be earned. (see Romans ...
The perfection of Christ is a principle in Christology which asserts that Christ's human attributes exemplified perfection in every possible sense. Another perspective [citation needed] characterizes Christ's perfection as purely spiritual and moral, while his humanistic traits are subject to flaw, potential, and improvement as part of the current human condition.
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