Christ's Assumption of Human Nature in Theology

The concept of Christ's assumption of human nature is rooted in biblical teachings and has been a cornerstone of Christian theology since the early church. The doctrine asserts that Jesus Christ, the Son of God, took on human flesh and became fully human while remaining fully divine ^[2].

The biblical basis for this doctrine is found in several passages. For instance, John 1:14 states, "And the Word became flesh and dwelt among us," indicating the incarnation of Christ. Hebrews 2:14 also notes that Christ "partook of the same" flesh and blood as humanity, emphasizing his assumption of human nature ^[1]. The apostle Paul further explains in Philippians 2:7 that Christ "took the form of a servant, being born in the likeness of men" ^[3].

The early church fathers and subsequent Christian traditions have grappled with understanding the nature of Christ's humanity and divinity. The Chalcedonian Definition (451 AD) articulates that Christ is "one and the same Son... Perfect in Godhead, the Self-same Perfect in Manhood; truly God and truly Man" ^[10]. This ecumenical creed affirms the coexistence of two natures in Christ without mixture or separation.

Theological traditions have varied in their articulation of Christ's assumption of human nature. The Lutheran Augsburg Confession (1530) states that "the Word... did assume the human nature in the womb of the blessed Virgin Mary, so that there are two natures, the divine and the human, inseparably enjoined in one Person" ^[7]. Similarly, the Anglican Thirty-Nine Articles of Religion (1571) affirm that Christ "took Man's nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect Natures, that is to say, the Godhead and Manhood, were joined together in one Person" ^[9].

Reformed theologians like John Calvin emphasize the distinction between Christ's two natures while affirming their union in one person. Calvin notes that Christ's manifestation "in the flesh" declares him to be both true God and true man ^[5]. The Catholic Church, as expressed in the Catechism of the Catholic Church, also affirms the doctrine, highlighting the importance of Christ's humanity in understanding his role as mediator between God and humanity ^[8].

The implications of Christ's assumption of human nature are significant. It underscores the reality of Christ's suffering and death on behalf of humanity, as emphasized by the apostle Paul in Hebrews 2:14-18. This doctrine also highlights Christ's ability to sympathize with human weaknesses, as noted in Hebrews 4:15 ^[4].

Theological debates surrounding Christ's assumption of human nature have centered on the nature of the union between his divinity and humanity. The Reformed tradition, following Calvin, tends to emphasize the distinction between the two natures while affirming their union. Catholic scholastic theology, as represented by Thomas Aquinas, explores the metaphysical implications of this union, discussing the concept of "hypostatic union" ^[6].

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Human Nature of Christ, The — Was necessary to his mediatorial office -- 1Ti 2:5; Heb 2:17; Ga 4:4,5; 1Co 15:21; Ro 6:15,19. Is proved by his Conception in the Virgin's womb. -- Mt 1:18; Lu 1:31. Birth. -- Mt 1:16,25; 2:2; Lu 2:7,11. Partaking of flesh and blood. -- Joh 1:14; Heb 2:14. Having a human soul. -- Mt 26:38; Lu 23:46; Ac 2:31. Circumcision. -- Lu 2:21. Increase in wisdom and stature. -- Lu 2:52. Weeping. -- Lu 19:41; Joh 11:35. Hungering. -- Mt 4:2; 21:18. Thirsting. -- Joh 4:7; 19:28. Sleeping. -- Mt 8:24; Mr 4:38. Being subject to weariness. -- Joh 4:6. ”
Easton's Bible Dictionary “Easton's Bible Dictionary: Incarnation — That act of grace whereby Christ took our human nature into union with his Divine Person, became man. Christ is both God and man. Human attributes and actions are predicated of him, and he of whom they are predicated is God. A Divine Person was united to a human nature (Acts 20:28; Rom. 8:32; 1 Cor. 2:8; Heb. 2:11-14; 1 Tim. 3:16; Gal. 4:4, etc.). The union is hypostatical, i.e., is personal; the two natures are not mixed or confounded, and it is perpetual.”
Torrey's Topical Textbook “Torrey's Topical Textbook: Humility of Christ, The — Declared by himself -- Mt 11:29. Exhibited in his Taking our nature. -- Php 2:7; Heb 2:16. Birth. -- Lu 2:4-7. Subjection to his parents. -- Lu 2:51. Station in life. -- Mt 13:55; Joh 9:29. Poverty. -- Lu 9:58; 2Co 8:9. Partaking of our infirmities. -- Heb 4:15; 5:7. Submitting to ordinances. -- Mt 3:13-15. Becoming a servant. -- Mt 20:28; Lu 22:27; Php 2:7. Associating with the despised. -- Mt 9:10,11; Lu 15:1,2. Refusing honours. -- Joh 5:41; 6:15. Entry into Jerusalem. -- Zec 9:9; Mt 21:5,7. Washing his disciples' feet. -- Joh 13:5. Obedi”
Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 2:14: Here the apostle proceeds to assert the incarnation of Christ, as taking upon him not the nature of angels, but the seed of Abraham; and he shows the reason and design of his so doing. I. The incarnation of Christ is asserted (Heb 2:16): Verily he took not upon him the nature of angels, but he took upon him the seed of Abraham. He took part of flesh and blood. Though as God he pre-existed from all eternity, yet in the fulness of time he took our nature into union with his divine nature, and became really and truly man. He did not lay hold of angels, but he laid h”
CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 15.5: in these words, “God manifested in the flesh.” First, we have here an express testimony of both natures; for he declares at the same time that Christ is true God and true man. Secondly, he points out the distinction between the two natures, when, on the one hand, he calls him God, and, on the other, expresses his “manifestation, in the flesh.” Thirdly, he asserts the unity of the person, when he declares, that it is one and the same who was God, and who has been manifested in the flesh. Thus, by this single passage, the true and”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of Christ's Unity of Being, Art. 1: Article: Whether Christ is one or two? I answer that, Nature, considered in itself, as it is used in the abstract, cannot truly be predicated of the suppositum or person, except in God, in Whom "what it is" and "whereby it is" do not differ, as stated in the FP, Question [29], Article [4], ad 1. But in Christ, since there are two natures, viz. the Divine and the human, one of them, viz. the Divine, may be predicated of Him both in the abstract and in the concrete, for we say that the Son of God, Who is sig”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 1 Also they teach that the Word, that is, the Son of God, did: 1 Also they teach that the Word, that is, the Son of God, did assume the human nature in 2 the womb of the blessed Virgin Mary, so that there are two natures, the divine and the human, inseparably enjoined in one Person, one Christ, true God and true man, who was born of the Virgin Mary, truly suffered, was crucified, dead, and 3 buried, that He might reconcile the Father unto us, and be a sacrifice, not only for original guilt, but also for all actual sins of men.”
Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, CHAPTER ONE (part 4): the image of God".12 37 In the historical conditions in which he finds himself, however, man experiences many difficulties in coming to know God by the light of reason alone: Though human reason is, strictly speaking, truly capable by its own natural power and light of attaining to a true and certain knowledge of the one personal God, who watches over and controls the world by his providence, and of the natural law written in our hearts by the Creator; yet there are many obstacles which prevent reason from the effective and fruitful use o”
Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 170: The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took Man's nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect Natures, that is to say, the Godhead and Manhood, were joined together in one Person, never to be divided, whereof is one Christ, very God, and very Man; who truly suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt”
Chalcedonian Definition (Ecumenical) “Chalcedonian Definition (Ecumenical, 451 AD), Section 1: Following, then, the holy Fathers, we all unanimously teach that our Lord Jesus Christ is to us one and the same Son, the Self-same Perfect in Godhead, the Self-same Perfect in Manhood; truly God and truly Man; the Self-same of a rational soul and body; co-essential with the Father according to the Godhead, the Self-same co-essential with us according to the Manhood; like us in all things, sin apart; before the ages begotten of the Father as to the Godhead, but in the last days, the Self-same, for us and for our salvation born of Mary th”

Ask Your Own Question