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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").
God resting after creation – Christ depicted as the creator of the world prior to his incarnation as Jesus [1], Byzantine mosaic in Monreale, Sicily.. Pre-existence, premortal existence, beforelife, or life before birth, 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.
Post-Reformation Arians such as William Whiston often held a view of the incarnation in keeping with the personal pre-existence of Christ. Whiston considered the incarnation to be of the Logos Who had pre-existed as "a Metaphysick existence, in potentia or in the like higher and sublimer Manner in the Father as His Wisdom or Word before His ...
The pre-existence of Christ refers to the existence of Christ before his incarnation as Jesus. One of the relevant New Testament passages is John 1:1-18 where, in the Trinitarian view, Christ is identified with a pre-existent divine hypostasis called the Logos or Word.
Personal Pre-existence Further Issues. Chapter 11 - Faith, Holiness, and Virginal Conception. The Faith of Jesus The Sinlessness of Christ The Grace of Christ The Virginal Conception. Chapter 12 - Redeemer. The Human Need Christ's Saving Work Saved by Love. Chapter 13 - Universal Redeemer. The Redeemer of All Grounds for a Universal Claim
The LDS Church believes that the war in heaven started in the premortal existence when Heavenly Father created the Plan of salvation to enable humanity to become like him. Jesus Christ as per the plan was the Savior and those who followed the plan would come to Earth to experience mortality and progress toward eternal life.
Craddock has written a number of books, including The Pre-Existence of Christ (1968), As One Without Authority (1971, rev. 1974 and 1979), Overhearing the Gospel (1978), The Gospels (1981), commentaries on John (1982) and Philippians (1984), Preaching (1985), a commentary on Luke (1990) and a collection of sermon-related anecdotes (Craddock Stories. 2001).
For Fausto Sozzini, Christ was the Logos, but he denied his pre-existence; He was the Word of God as being His Interpreter (Latin: interpres divinae voluntatis). [66] Nathaniel Lardner and Joseph Priestley considered the Logos a personification of God's wisdom. [67]