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Classical Christology II

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This is evident as seen in the clarification of the meaning of one of the articles in the Nicene-Constanti-nopolitan Creed “he became flesh… and was made man.” (Kereszty, 263).
Early theologians therefore had a task of explaining how Jesus Christ could be the son of God. born to man and God himself at the same time. As seen in the article, Christians are taught to confess one and the same Son Jesus Christ who is same in divinity and humanity. Jesus Christ is thus truly God and truly man. We therefore need to acknowledge Jesus Christ in two natures (physis), that is the son and the same time God himself.
This is Chalcedonian definition of the Trinity, which is rather a synthesis of some of the best elements in the Antiochene and Cyrillian tradition. The definition of the trinity has also been influenced by the western theology and doctrines of Tome of Flavian. Theologians of middle ages like Saint Bernard of Clairvaux (1090-1153 AD), followed on the beliefs of the trinity and teachings of Jesus but shifted from the traditional view of redemption from Objective to Subjective (Kereszty, 267)
Aside from the belief in Trinity, Christians also believe in eternity, which is life after death. This implies that humans believe that at the end there will be judgment, followed by punishment or reward at the end. This belief grew from the theology of the New Testament which based its origins on the death (crucifixion) of Christ (Kereszty, 269). This brings the question why crucifixion was necessary in the first place. In his great work Cur Deus Homo (why God became man), Saint Anselm of Canterbury (1033-1109 AD) raises the question why God became man (Kereszty, 272). This he does in an effort to explain why Jesus had to die for our sins. He further points out the importance of incarnation and the death of Jesus which was necessary to help preserve the order of the Universe given that humans had sinned. To explain meaning and