Incarnation (Christianity)

===Modern Protestantism===
The link between the incarnation and the [[Atonement in Christianity|atonement]] within [[systematic theology]] is complex. Within traditional models of the atonement, such as [[Substitutionary atonement|Substitution]], [[Satisfaction theory of atonement|Satisfaction]] or [[Christus Victor]], Christ must be human in order for the sacrifice of the cross to be efficacious, for human sins to be "removed" and/or "conquered". In his work ''The Trinity and the Kingdom of God'',<ref>''Trinität und Reich Gottes. Zur Gotteslehre'' 1980</ref> [[Jürgen Moltmann]] differentiated between what he called a "fortuitous" and a "necessary" incarnation.<ref>{{Cite book|last=Moltmann|first=Jürgen|url=https://www.bethanyipcmm.org/wp-content/uploads/2020/09/Moltmann-J-1993-The-Trinity-and-the-Kingdom-Doctrine-of-God-Fortress.pdf|title=The Trinity and the Kingdom: The Doctrine of God|publisher=[[Fortress Press]]|year=1993|isbn=9780060659066|location=Minneapolis, MN|pages=114|translator-last=Kohl}}</ref> The latter gives a soteriological emphasis to the incarnation: the Son of God became a man so that he could save us from our sins. The former, on the other hand, speaks of the incarnation as a fulfilment of the [[Love of God in Christianity|love of God]], of his desire to be present and living amidst humanity, to "walk in the garden" with us. Moltmann favours "fortuitous" incarnation primarily because he feels that to speak of an incarnation of "necessity" is to do an injustice to the [[Ministry of Jesus|life of Christ]].