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"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 ...
The noun incarnation derives from the ecclesiastical Latin verb incarno, itself derived from the prefix in-and caro, "flesh", meaning "to make into flesh" or, in the passive, "to be made flesh". The verb incarno does not occur in the Latin Bible but the term is drawn from the Gospel of John 1:14 " et Verbum caro factum est " ( Vulgate ), King ...
Augustine: "In that which follows, Nor of the will of the flesh, nor of the will of man, the flesh is put for the female; because, when she was made out of the rib, Adam said, This is now bone of my bone and flesh of my flesh. (Gen. 2:23) The flesh therefore is put for the wife, as the spirit sometimes is for the husband; because that the one ...
2 Corinthians 12:9: "My grace is all you need, for my power is the greatest when you are weak."Psalm 73:26: "My flesh and my heart may fail, but God is the strength of my heart and my portion ...
He is one, however, not by his divinity being turned into flesh, but by God's taking humanity to himself. He is one, certainly not by the blending of his essence, but by the unity of his person. For just as one human is both rational soul and flesh, so too the one Christ is both God and human.
Assuming the man is married, the act of a man becoming "one flesh" with a harlot apparently does not negate his being "one flesh" with his wife. [28] Further, if a man is married, he and his wife are "one flesh." To add another wife would mean that the new wife becomes "one flesh" with the man and his current wife.
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").
The Hebrew scriptures were an important source for the New Testament authors. [13] There are 27 direct quotations in the Gospel of Mark, 54 in Matthew, 24 in Luke, and 14 in John, and the influence of the scriptures is vastly increased when allusions and echoes are included, [14] with half of Mark's gospel being made up of allusions to and citations of the scriptures. [15]
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