Christology in 16 Points

Traversing the Terrain of Orthodox Christology: A Systematic and Historical Framework

TL;DR: Christ embodies the fullness of God and humanity in one person, manifesting the hypostatic union—a profound revelation that conveys God’s love and unity with humanity, encapsulating the eternal, relational essence of the Trinity.

An exhaustive study of orthodox Christology, which delves into the nature of Christ as both God and man, necessitates a systematic and historical approach. This exploration, grounded in the church’s tradition, scripture, and theological development, seeks to navigate through the complex terrain of Christian doctrine. By examining key distinctions and concepts that have shaped orthodox theology over the first 1500 years of Christian history, this framework aims to provide a comprehensive understanding of Christological thought. From the foundational Creator-Creature Distinction to the intricate debates surrounding Christ’s natures, each element of this list has been pivotal in defining the orthodox Christian stance on the Incarnation. Thus, the following framework ensures any study of Christology covers all major concerns that have historically shaped orthodox belief, providing a thorough grounding in its theology and historical context.

1. Creator-Creature Distinction: Emphasizes the fundamental difference between God, the eternal, uncreated, and self-existent being, and His creation, which is contingent, temporal, and derives from God’s creative will. This distinction is foundational to understanding the relational ontology within the Trinitarian framework, highlighting the dynamic communion that characterizes the divine nature, distinct from the created order.

2. Hypostatic Union: Describes the union of divine and human natures in the one Person of Jesus Christ, where both natures remain distinct yet act in perfect unity. This union reflects the interconnectedness within the Trinity, emphasizing the Incarnation’s significance for intra-Trinitarian relations.

3. Communicatio Idiomatum: The principle that attributes of both Christ’s natures can be ascribed to His single personhood, enabling the faithful to articulate the Son of God’s actions and experiences in human terms. This illustrates the divine empathy and solidarity with humanity that the Incarnation represents.

4. Mixed Relations: This concept explores the unique relationship between God and creation, marked by God’s direct involvement as Creator and creation’s response through grace and participation. The Incarnation enriches this model, deepening our comprehension of Trinitarian relationality.

God as Creator: Direct Involvement

God’s role as Creator is characterized by intimate and continuous engagement with creation. Unlike an impersonal force, God’s involvement is foundational, sustaining existence at every moment. This divine action invites creation into a relationship marked by dependence and receptivity to divine grace, highlighting the ongoing act of creation as a manifestation of Trinitarian relational dynamics. Historical theologians, such as St. Athanasius and the formulations of the Council of Chalcedon, have underscored this relational ontology, emphasizing the immutable nature of God in contrast with the mutable created order.

Creation’s Response: Grace and Participation

Creation’s response to God is characterized by grace and a profound participation in the divine life. This participatory relationship, grounded in the philosophical framework of participatory metaphysics as articulated by theologians like Thomas Aquinas, suggests that creation partakes in the divine essence in a way that honors the Creator-Creature distinction. Such participation reflects a dynamic transformation in the creature through grace, enabling a sharing in the divine life that respects the ontological difference between Creator and creature.

The Incarnation: A Model of Trinitarian Relationality

The Incarnation of Jesus Christ is the supreme expression of mixed relations, bridging the gap between the Creator and creation. This act of divine humility reveals God’s love and the potential for intimate union with creation. The Incarnation, affirmed by early councils and theologians, serves as a tangible demonstration of God’s relationality, which is not abstract but incarnational and sacrificial. It invites human beings into a loving and communal relationship with the Trinity, reflecting the participatory nature of divine-human interaction.

Trinitarian Relationality and Participatory Metaphysics

The Incarnation highlights the Trinitarian nature of divine relationality, where each Person of the Trinity invites creation into a participatory relationship. This relationship, supported by the philosophical underpinnings of participatory metaphysics, allows for a real transformation in the creature through grace. This dynamic participation in the divine life is a testament to the church’s tradition, wherein the ultimate purpose of this relationship is not mere coexistence but a sharing in the divine life, a participation in the eternal communion of love that is the Holy Trinity.

5. Incarnation as Event: Identifies the Incarnation as a singular, historical event with enduring significance for salvation history, underscoring its centrality to the Trinitarian mission and the divine plan of salvation.

6. Simultaneity in the Incarnation: Highlights the coexistence and operation of Christ’s divine and human natures within His one Person, maintaining their distinct properties. This aspect emphasizes the profound union of divine and human natures and its implications for divine action.

7. Full Participation in Human Nature: The complete assumption of human nature by the divine Person of the Word, experiencing human life authentically while maintaining divine identity. This underscores the Incarnation’s anthropological significance, particularly regarding human dignity and sanctity.

8. Manifestation of Divine Essence: Through His human nature, Jesus fully reveals and communicates the divine essence, making God’s presence and will accessible to humanity. This concept underpins the sacramental life of the Church, especially the Eucharist, as a continuation of the Incarnation. 

This aspect of the study explores how Jesus Christ, through His human nature, fully reveals and communicates the divine essence, rendering God’s presence, will, and love tangible and accessible to humanity. This pivotal concept affirms that the divine Persons—Father, Son, and Holy Spirit—are irreducible realities, each embodying a distinct subsistence or mode of being within the singular divine essence. Orthodox Christian theology articulates that although each Person is wholly God, sharing identically in the divine essence, their distinction arises from their relations of origin: the Father begets the Son, the Son is begotten by the Father, and the Holy Spirit proceeds from the Father and the Son. Consequently, the divine Persons are understood as distinct yet consubstantial realities, each fully manifesting, embodying, and subsisting in the one divine essence without division or separation. (Divine Persons present, represent, and manifest all it means to be God existentially speaking; this is in contrast to merely human Persons who read on God thus don’t manifest human essence but participate in it.) This dynamic interrelation within the Trinity serves as a model of perfect unity in diversity, unveiling a profound mystery through the Incarnation of Jesus Christ and providing a foundational model for comprehending divine action and presence in the world.

9. Preservation of Divine and Human Natures: Ensures that both of Jesus’ natures contribute to His Person and work without dilution, confusion, or separation, critical for ecumenical dialogue and a unified Christological understanding.

This 9th approach, delves into the profound mystery of Jesus Christ as fully God and fully man, emphasizing the undiminished integrity of both His divine and human natures within the unity of His Person. This doctrine, central to orthodox Christology, affirms that in the one Person of Jesus, the divine and human natures are united without mixing, changing, dividing, or separating. Each nature retains its own properties and operations, yet they work together in the singular Person of Christ in a harmonious and complementary manner. This ensures that the salvific work of Christ is fully divine in its power and fully human in its applicability to our condition.

The careful preservation of these natures is pivotal for ecumenical dialogue, as it addresses core Christological controversies that have historically divided Christian communities. By upholding the full reality of Christ’s divinity and humanity, the Church provides a solid foundation for unity in faith and understanding. This nuanced doctrine encourages a Christological understanding that transcends denominational boundaries, inviting all Christians to a deeper appreciation of the mystery of the Incarnation.

Moreover, this preservation underpins a unified Christological understanding that is essential for the life of the Church, particularly in its liturgical, sacramental, and moral teachings. The way in which Christ’s divine will and human will cooperate without conflict or subordination illustrates the perfect model of human freedom aligned with divine will, offering believers a paradigm for holiness. In the Eucharist, the Church celebrates the Incarnation and Paschal Mystery, where the fullness of Christ’s natures is sacramentally present, nourishing the faithful and uniting them with the divine life.

Thus, the doctrine of the preservation of divine and human natures in Christ not only safeguards the integrity of Christian doctrine but also deeply enriches the Church’s worship, spirituality, and moral guidance. It stands as a testament to the unfathomable depth of God’s love, manifest in the Incarnation of Christ, inviting humanity into a transformative relationship with the divine.

10. Freedom and Will in the Incarnation: The harmonious operation of Christ’s divine and human wills within His divine personhood, reflecting the seamless integration of His two natures.

This approach explores the remarkable harmony between Christ’s divine and human wills, a reflection of the seamless integration of His divine and human natures within His singular divine Personhood. This concept is fundamental to orthodox Christology, illustrating how the Incarnate Word, Jesus Christ, exercises His wills in a manner that perfectly unites His divine intentions with His human experiences. The doctrine asserts that while Christ possesses two wills corresponding to His two natures, these wills are neither opposed nor merely parallel; rather, they operate in perfect concert, guided by His singular divine personhood.

This harmonious operation signifies Christ’s unique capacity for freedom and will, demonstrating how the divine will to save humanity is fully embraced and enacted through His human will. Such unity in will and action is pivotal for understanding the salvific efficacy of the Incarnation and the Paschal Mystery. Christ’s human will, aligned with His divine will, freely submits to the Father’s salvific plan, exemplifying the highest expression of human freedom fully oriented towards God.

The integration of Christ’s wills has profound implications for Christian anthropology and ethics, presenting a model of human freedom and will that is fully actualized in communion with God’s will. It challenges believers to seek alignment with God’s will in their lives, mirroring the perfect conformity of Christ’s human will to His divine will. This doctrinal point also serves as a bridge in ecumenical dialogue, as it touches upon deep theological mysteries concerning the nature of will, freedom, and the hypostatic union, inviting Christians across traditions to reflect on the mystery of Christ’s dual natures and their implications for salvation and human freedom.

Furthermore, this understanding enriches the Church’s spiritual life, as the faithful are called to unite their wills with Christ’s, participating in His obedience to the Father and His redemptive mission. In the liturgy and sacraments, especially the Eucharist, believers encounter the perfect offering of Christ’s will to the Father, an offering that they are invited to join in their own lives.

Thus, “Freedom and Will in the Incarnation” not only elucidates a key aspect of Christ’s identity and work but also illuminates the path to Christian holiness, marked by a freedom that finds its fulfillment in adherence to the divine will, as exemplified by Christ Himself.

11. Dyothelitism: Affirms Christ’s possession of two wills, corresponding to His two natures, coexisting in cooperation within His singular personhood, pivotal for understanding the kenotic theory of the Incarnation.

This doctrine is central to a mature understanding of Christology, affirming that Jesus Christ possesses two wills—divine and human—that correspond to His two natures, yet coexist without conflict within His singular Personhood. This concept is vital for grasping the depth of the Incarnation and its implications, particularly in relation to the kenotic theory. It reconciles the divine agency with human freedom and volition in Christ, illustrating how the divine will for salvation harmoniously aligns with Christ’s human will to obey the Father unto death. Biblical Reflection: In the Garden of Gethsemane, Jesus’ prayer, “Not my will, but yours be done” (Luke 22:42), manifests this dyothelitic reality. Here, Christ’s human will, while naturally recoiling from suffering, aligns perfectly with His divine will, embracing the Father’s redemptive plan. This moment encapsulates the mystery of Christ’s two wills, operating in a cooperative manner that is both fully human and fully divine.

12. Kenosis Theory: Explores the “self-emptying” of the Son of God in the Incarnation, highlighting how this act of divine humility enabled the genuine assumption of human nature.

This theory delves into the profound mystery of the Son of God’s “self-emptying” in the Incarnation, as described in Philippians 2:6-7. By willingly assuming human nature, Jesus did not merely appear as a man; He fully embraced humanity, with all its limitations, except for sin. This act of divine humility is the foundation of the Incarnation, allowing the Son to fully enter into the human condition. Biblical Reflection: Philippians 2:6-7 serves as a pivotal scriptural foundation for the kenosis theory, stating that Christ, “though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men.” This passage illuminates the voluntary limitation of the Son’s divine prerogatives to live a fully human life, underscoring the depth of divine love and solidarity with humanity. Through this self-emptying, Jesus exemplifies the ultimate humility and obedience, providing a model for Christian life and understanding the true nature of divine power as one that serves, loves, and redeems.

13. Anhypostasia and Enhypostasia: Clarify Christ’s human nature’s status, emphasizing its full realization only within the union with the divine Word, ensuring the human nature’s personal expression is inextricably linked to its divine assumption.

These technical terms serve to deepen our understanding of the mystery of the Incarnation, particularly in how Christ’s human nature is comprehended within the framework of His divine personhood. Anhypostasia refers to the assertion that Christ’s human nature has no independent hypostasis or personal subsistence apart from the divine Word’s assumption of it. This concept negates any notion of Jesus’ humanity existing autonomously apart from His divinity, safeguarding the unity of His Person. Enhypostasia complements this by affirming that Christ’s human nature achieves its full personal reality and subsistence within this union with the Word. It underscores that while Christ’s humanity is fully real and operational, its personal expression is made complete and inextricable only through its assumption by the divine Logos. 

Biblical Reflection: John 1:14 powerfully encapsulates these concepts: “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” This verse highlights the divine initiative in the Incarnation, where the eternal Word assumes human flesh, not by transforming into something fundamentally different but by taking humanity into the divine life. Here, the unique status of Christ’s human nature is revealed; it is fully human because it is assumed by the Word, not existing beforehand or apart from this divine action. 

This nuanced understanding ensures that Christ’s humanity is neither abstracted as a mere role played by the divine nor considered as a separate entity alongside the divine. Instead, it presents a profound union where Jesus’ human experiences, emotions, and growth are genuinely His, fully integrated into His divine identity. This union is the foundation of salvation, for in Christ, humanity is truly united to God, enabling human beings to participate in the divine nature through grace. Through anhypostasia and enhypostasia, the Church articulates the mystery of the Incarnation, affirming the genuine humanity and undiminished divinity of Jesus Christ, the Word made flesh.

14. Theotokos vs. Christotokos: Asserts Mary’s title as “Mother of God” to affirm the unity of Christ’s person and the reality of His divine nature, safeguarding the truth of the Incarnation against any division of Christ’s natures.

The titles Theotokos (“God-bearer” or “Mother of God”) and Christotokos (“Christ-bearer”) signify more than honorific labels for Mary; they are theological affirmations deeply rooted in the Christological debates of the early Church. The designation of Mary as Theotokos, affirmed by the Council of Ephesus in 431, serves a crucial doctrinal purpose: it upholds the unity of Christ’s Person, asserting that the one born of Mary is truly God incarnate. This title confronts and counters any inclination to separate Christ’s divine and human natures into two distinct persons or to diminish His divinity to accommodate His humanity.

In contrast, the term Christotokos, while accurately recognizing Mary as the mother of Christ, was perceived by some as insufficient for it could imply a division between Jesus’ divinity and His humanity, suggesting that Mary was the mother of the human Jesus but not the divine Logos. Such a separation threatens the integrity of the Incarnation, potentially leading to a diminished appreciation of Jesus’ divine nature and the salvific significance of His earthly ministry, death, and resurrection.

The assertion of Mary as Theotokos underlines the inseparable unity of Christ’s natures, as defined in the Chalcedonian Definition, which describes Jesus Christ as recognized “in two natures without confusion, without change, without division, without separation.” By declaring Mary the Mother of God, the Church does not merely honor her but crucially articulates a foundational truth about Jesus Christ: that He is fully God and fully man, not as a temporary or superficial union of divine and human, but as a permanent and profound unity in His one Person.

This distinction has profound implications for our understanding of salvation, for if Christ were not fully God, His actions could not have infinite value, nor could He truly reveal God to us. If He were not fully human, He could not have acted as our representative, nor could we participate in His divinity through grace. Thus, the title Theotokos safeguards the mystery of the Incarnation, ensuring that the Church’s teaching remains faithful to the revelation of Jesus Christ as true God and true man, united in one divine Person.

15. Incarnation and Atonement Theories: Reflects on how Christ’s Incarnation and crucifixion achieve humanity’s reconciliation with God, highlighting the Incarnation’s salvific role.

The doctrines of the Incarnation and atonement are central to Christian theology, intricately interwoven to elucidate how Jesus Christ, through His life, death, and resurrection, accomplishes the reconciliation of humanity with God. These theories offer varied perspectives on the nature of Christ’s salvific work, underlining the essential role of the Incarnation in this divine mission of redemption. The Incarnation, as the act of God becoming man in Jesus Christ, sets the stage for the atonement—God’s action in Christ to reconcile the world to Himself.

Atonement theories such as Moral Influence, Ransom, Christus Victor, Satisfaction, Penal Substitution, and Governmental, each present a facet of how Christ’s work addresses the consequences of sin and restores the broken relationship between God and humanity. These theories navigate through the complexities of justice, mercy, love, and righteousness in the divine economy, offering insights into the multifaceted significance of Christ’s life, death, and resurrection.

For those seeking a deeper understanding of these complex and profound theological themes, “Approaching Atonement: The Reconciling Work of Jesus Christ” by an old professor of mine, Oliver Crisp, offers an insightful exploration. Crisp delves into the historical and contemporary debates surrounding the atonement, providing a thoughtful analysis that spans across various theological traditions. This book serves not only as an academic inquiry into the doctrine of atonement but also as a resource that bridges the gap between theological scholarship and the lived faith of the church. Readers may find the discussions therein illuminating, especially with Crisp’s ability to navigate the theological nuances of atonement theories while engaging with the broader Christian tradition. Notably, the mention of individuals, including myself, within its pages, adds a personal dimension to the academic discourse, highlighting the interconnectedness of theological reflection and the community of faith.

In essence, the Incarnation and atonement theories collectively underscore the profound mystery of God’s love for humanity, manifested in the life, death, and resurrection of Jesus Christ. They invite believers to ponder the depth of Christ’s sacrifice and the transformative power of His atoning work, encouraging a deeper engagement with the foundational truths of the Christian faith.

16. Heresies and Christological Clarifications: Addresses historical heresies (e.g., Nestorianism, Monophysitism) to affirm orthodox Christological positions, emphasizing the unity and distinction of Christ’s natures as articulated in the Chalcedonian Definition.

The Chalcedonian Definition, articulated in 451 AD at the Council of Chalcedon, is a pivotal doctrine in Christianity, particularly within the Catholic Church, defining the full divinity and full humanity of Jesus Christ in one person. According to Heinrich Denzinger’s *Enchiridion Symbolorum*, a comprehensive collection of doctrinal statements and theological writings that document the official teachings of the Catholic Church, the Chalcedonian Definition is articulated as follows:

“Following the holy Fathers, we unanimously teach and confess one and the same Son, our Lord Jesus Christ: the same perfect in divinity and perfect in humanity, the same truly God and truly man, composed of rational soul and body; consubstantial with the Father as to his divinity and consubstantial with us as to his humanity; ‘like us in all things but sin.’ He was begotten from the Father before all ages as to his divinity and in these last days, for us and for our salvation, was born as to his humanity of the Virgin Mary, the Mother of God.

We confess that one and the same Christ, Lord, and only-begotten Son, is to be acknowledged in two natures without confusion, change, division, or separation. The distinction between the natures was never abolished by their union, but rather the character of each nature is preserved and comes together to form one person and subsistence, not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, Lord Jesus Christ; as the prophets from the earliest times have declared concerning Him, and our Lord Jesus Christ Himself has taught us, and the Creed of the holy Fathers has handed down to us” (Denzinger, *The Sources of Catholic Dogma*, translated by Roy J. Deferrari from the Thirtieth Edition of Henry Denzinger’s *Enchiridion Symbolorum*, B. Herder Book Co., 1957).

This definition is critical for understanding the hypostatic union, the theological term for the union of Christ’s humanity and divinity in one hypostasis, or person. It was established to counter various heretical views concerning the nature of Christ’s divinity and humanity, particularly Nestorianism and Eutychianism, affirming that Jesus is one person in two complete natures: fully God and fully man.

These 16 points above provide a structured approach to studying Christology provides a comprehensive overview, ensuring a deep engagement with the theological and historical dimensions of the Incarnation.

For those who need some Bible, I have 32 scripture references below to supplement the above 16 points, enjoy!:

1. Genesis 1:1 – “In the beginning, God created the heavens and the earth.”
2. John 1:14 – “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.”
3. Philippians 2:6-7 – “Who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men.”
4. 1 Corinthians 8:6 – “Yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.”
5. Luke 1:35 – “The angel answered her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God.'”
6. Matthew 28:19 – “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.”
7. Hebrews 2:17 – “Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people.”
8. Colossians 1:19 – “For in him all the fullness of God was pleased to dwell.”
9. Colossians 2:9 – “For in him the whole fullness of deity dwells bodily.”
10. Galatians 4:4-5 – “But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons.”
11. Luke 22:42 – “Saying, ‘Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.'”
12. Philippians 2:7-8 – “But made himself nothing, taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.”
13. John 1:14 – “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.”
14. Luke 1:43 – “And why is this granted to me that the mother of my Lord should come to me?”
15. 1 Peter 2:24 – “He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed.”
16. Galatians 3:13 – “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, ‘Cursed is everyone who is hanged on a tree’.”
17. John 10:30 – “I and the Father are one.”
18. Matthew 1:23 – “‘Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel’ (which means, God with us).”
19. Hebrews 4:15 – “For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.”
20. 2 Peter 1:4 – “By which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire.”
21. John 20:28 – “Thomas answered him, ‘My Lord and my God!'”
22. Hebrews 1:3 – “He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high.”
23. Matthew 16:16 – “Simon Peter replied, ‘You are the Christ, the Son of the living God.'”
24. 1 Timothy 3:16 – “Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory.”
25. Romans 5:10 – “For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.”
26. Hebrews 2:14 – “Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil.”
27. John 17:21 – “That they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me.”
28. 1 John 4:2 – “By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God.”
29. Mark 15:39 – “And when the centurion, who stood facing him, saw that in this way he breathed his last, he said, ‘Truly this man was the Son of God!'”
30. Hebrews 9:14 – “How much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.”
31. Luke 2:11 – “For unto you is born this day in the city of David a Savior, who is Christ the Lord.”
32. Acts 20:28 – “Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood.”

Here’s an intro to how to correlate the Bible with the framework:

1. Creator-Creature Distinction:
   • Genesis 1:1: Illustrates God as the Creator, distinct from His creation.
   • Colossians 1:19, Colossians 2:9: Emphasize Christ’s full divinity and His role in creation.
2. Hypostatic Union:
   • John 1:14, Philippians 2:6-7: Highlight the union of divine and human natures in Christ.
3. Communicatio Idiomatum:
   • Hebrews 1:3, 1 Timothy 3:16: Reflect on the divine attributes ascribed to Christ’s personhood.
4. Mixed Relations:
   • John 10:30, John 17:21: Show the unique relationship and unity between Christ and the Father.
5. Incarnation as Event:
   • Luke 2:11, Matthew 1:23: Announce the historical event of God becoming flesh.
6. Simultaneity in the Incarnation:
   • Galatians 4:4-5: Points to the coexistence of Christ’s two natures.
7. Full Participation in Human Nature:
   • Hebrews 2:14, Hebrews 2:17: Speak to Christ fully partaking in human nature.
8. Manifestation of Divine Essence:
   • Hebrews 1:3, Colossians 1:19: Indicate how Christ’s humanity reveals God’s essence.
9. Preservation of Divine and Human Natures:
   • Philippians 2:6-7: Highlights how Christ’s natures are preserved in unity without confusion.
10. Freedom and Will in the Incarnation:
    • Luke 22:42: Demonstrates Christ’s human will aligning with the divine will.
11. Dyothelitism:
    • Hebrews 4:15: Implies the operation of Christ’s two wills in His experiences and temptations.
12. Kenosis Theory:
    • Philippians 2:7: Illustrates Christ’s self-emptying in the Incarnation.
13. Anhypostasia and Enhypostasia:
    • John 1:14: Affirms the real and personal human nature of Christ assumed by the Word.
14. Theotokos vs. Christotokos:
    • Luke 1:43: Elizabeth’s recognition of Mary emphasizes Mary’s role as the Mother of God.
15. Incarnation and Atonement Theories:
    • 1 Peter 2:24, Galatians 3:13: Reflect on Christ’s work of atonement and reconciliation.
16. Heresies and Christological Clarifications:
    • 1 John 4:2, Acts 20:28: Address the correct understanding of Christ’s nature against heretical views.

This correlation, while not exhaustive, aims to match verses with theological concepts based on their thematic relevance to the points in the 16 point framework on Christology. Peace!