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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'), was "made flesh" [1] by being conceived through the power of the Holy Spirit in the womb of a woman, the Virgin Mary, [2] who is also known as the Theotokos (Greek for "God-bearer" or "Mother of God").
The first extant Christian reference to the Logos found in writings outside of the New Testament belongs to John's disciple Ignatius (c. 35–108), Bishop of Antioch, who in his epistle to the Magnesians, writes, "there is one God, who has manifested Himself by Jesus Christ His Son, who is His eternal Word, not proceeding forth from silence ...
In the Druze faith, Jesus is considered one of God's important prophets and the Messiah. [8] [9] The Baháʼí Faith considers Jesus to be one of many manifestations of God, who are a series of personages who reflect the attributes of the divine into the human world. Baháʼís reject the idea that divinity was contained with a single human body.
The "Manifestation of God" is a concept that refers to prophets like Zoroaster, Gautama Buddha, Abraham, Moses, Jesus, Muhammad, the Báb, and Baháʼu'lláh. [31] The Manifestations of God are a series of personages who reflect the attributes of the divine in the human world, for the progress and advancement of human morals and civilization. [32]
According to the abilities of each man, one servant received five talents, the second had received two, and the third received only one. The property entrusted to the three servants was worth eight talents, where a talent was a significant amount of money. Upon returning home, after a long absence, the master asks his three servants for an ...
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").
There is a widespread scholarly view that the Gospel of John can be broken into four parts: a prologue, (John 1:–1:18), the Book of Signs (1:19 to 12:50), the Book of Glory (or Exaltation) (13:1 to 20:31) and an epilogue (chapter 21).
The Word's glory is dependent on the Father's presence in his monogenes Son (cf. John 17:5); monogenes (μονογενοῦς 6]), meaning 'only', 'unique', 'precious' (cf. Hebrew 11:17 about Isaac), or 'born from the one', used four times in the Gospel of John (1:14,18; 3:16, 18), and once in 1 John 4:9 to demonstrate the 'very special ...