Analysis Of The Christology Of Calvin

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The Christology of Calvin follows Chalcedonian definition which affirms that each of the two natures of Christ “retains its distinctive nature unimpaired, and yet these two natures constitute one Christ.” The two distinct and indivisible natures unite within the person of Christ and work together as the person of the mediator without losing any property of each one. Nevertheless, Christ’s saving work is only received through faith which is the work of the Holy Spirit. The Holy Spirit unites those who have faith to Christ so that they can share the benefit of Christ’s work towards human being. In other words, union with Christ defines the existence of Christians who have faith in Christ’s saving work which is the double graces,
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However, the mediate work of Christ seems to stop or at least to change when the apostle says: “then comes the end, when he hands over the kingdom to God the Father, after he has destroyed every ruler and every authority and power.” (1 Cor. 15:24) The question emerges here: what happen to Christians’ union with Christ in eschaton when Christ hands over the lordship to God the Father? Does the mediate function of Christ cease since the hope of Christianity is God’s kingdom, the new creation, on earth? After the reconciliation being done and the final judgment executed by Christ, what does the relationship mean of between Christ and the new created humanity when “God’s dwelling place is among his people”, when we see God face to face? In what follows, I will discuss the union with Christ from the eschatological perspective in Calvin’s Christology. First, after addressing the main question of paper, I will present the Calvin’s soteriology in light of union with Christ and followed by the transition of union with Christ to communion with God in light of the Christ’s humanity. Then, I will discuss the eschatological perspective of Christ’s humanity and conclude with the importance of the eschatological understanding of …show more content…
At this point, it is necessary to recognize that Calvin’s Christology inherits from both the school of Antioch and of Alexandria. From the tradition of Antioch, two natures which unite in and work through the Christ’s person remains the distinction between and the properties of each other. On the other hand, the Alexandrian heritage provides a space for Calvin to develop the transcendency of Christ’s deity, the Logos. Therefore, it is obviously that what Calvin has in mind here is the eternity of Logos. After completing the reconciling work, all creation is not only renewed but restored to God’s intention which is “in him all thins in heaven and on earth were created…all things have been created through him and for him.” (Col. 1:16) That “Christ’s deity will shine of itself, although as yet it is covered by a veil” means the majesty of the Logos in all creation hidden in the old and corrupted world will be seen easily in the new creation. Now, Calvin’s thinking of Christ’s person shifts from the union of two natures (the school of Antioch, God-man) to the work of the Logos (the school of Alexandria, God-flesh), in other words, from soteriological perspective to creating perspective. However, the humanity of Christ in Calvin’s Christology stays on earth and only works historically in the process of

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