Incarnation (Christianity)

{{short description|Belief that Jesus was made flesh by being conceived in the womb of a woman}}
{{redirect|First coming|the first coming of the messiah in Judaism|Messiah in Judaism|the birthday of Jesus of Nazareth|Nativity of Jesus|general uses|Incarnation}}
[[File:Fridolin Leiber - Pater noster.jpg|thumb|240px|The incarnation '''illustrated''' with scenes from the Old Testaments and the Gospels, with the [[Trinity]] in the central column, by [[Fridolin Leiber]], 19th century]]
[[File:Bartolomé Esteban Murillo - The Heavenly and Earthly Trinities - 1681-82.jpg|thumb|The "Heavenly Trinity" joined to the "[[Holy Family|Earthly Trinity]]" through the '''Incarnation''' of the [[God the Son|Son]] – ''[[The Heavenly and Earthly Trinities]]'' by [[Bartolomé Esteban Perez Murillo|Murillo]] (c. 1677)]]
{{Christology|expanded=Concepts}}
In [[Christian theology]], the doctrine of '''incarnation''' teaches that the pre-existent divine person of [[Jesus in Christianity|Jesus Christ]], [[God the Son]], the second person of the [[Trinity]], and the eternally begotten ''[[Logos (Christianity)|Logos]]'' ([[Koine Greek]] for "word"), took upon human nature and "was made flesh"<ref>McKim, Donald K. 1996. ''Westminster dictionary of theological terms''. Louisville, Kentucky: Westminster John Knox Press. p. 140.</ref> by being conceived in the womb of a woman, the [[Virgin Mary]], also known as the ''[[Theotokos]]'' (Greek for "God-bearer" or "Mother of God"). The doctrine of the incarnation then entails that Jesus was at the same time both fully God and fully human.<ref name=":0" />

In the incarnation, as traditionally defined by those Churches that adhere to the [[Council of Chalcedon]], the [[God in Christianity|divine]] nature of the Son was united but not mixed with human nature<ref>{{Cite web |url=http://www2.nd.edu/Departments/Maritain/etext/gc4_54.htm |title=Thomas Aquinas, "Of the Incarnation as part of the Fitness of Things", Jacques Maritain Center, University of Notre Dame |url-status=dead |archive-url=https://web.archive.org/web/20150622164244/http://www3.nd.edu/Departments/Maritain/etext/gc4_54.htm |archive-date=2015-06-22 |access-date=2008-07-28}}</ref> in one divine [[Hypostasis (philosophy and religion)|person]], Jesus. This is central to the traditional faith held by most Christians. Alternative views on the subject (see [[Ebionites]] and the [[Gospel of the Hebrews]]) have been proposed throughout the centuries, but all were rejected by [[Nicene Christianity]].

The incarnation is commemorated and celebrated each year at [[Christmas]], and reference can also be made to the [[Feast of the Annunciation]]; "different aspects of the mystery of the incarnation" are celebrated at Christmas and the Annunciation.<ref>{{Cite web|url=https://www.ewtn.com/catholicism/library/advent-prayer-and-the-incarnation-4299|title=Advent Prayer and the Incarnation &#124; EWTN|website=EWTN Global Catholic Television Network|accessdate=December 22, 2021}}</ref>

==Etymology==
The noun ''[[incarnation]]'' derives from the ecclesiastical [[Latin]] verb ''[[wikt:incarno#Latin|incarno]]'', itself derived from the prefix ''in-'' and ''[[wikt:caro#Latin|caro]]'', "flesh", meaning "to make into flesh" or, in the [[Passive voice|passive]], "to be made flesh". The verb ''incarno'' does not occur in the Latin Bible but the term is drawn from the [[Gospel of John]] 1:14 {{bibleref2|John|1:14|VULGATE|"''et Verbum caro factum est''"}} ([[Vulgate]]), [[King James Version]]: {{bibleref2|John|1:14|KJV|"and the Word was made flesh"}}.

== Description and development of the traditional doctrine ==
Incarnation refers to the act of a [[Pre-existence of Christ|pre-existent]] divine person, the Son of God, in becoming a human being. While all Christians believed that Jesus was indeed the [[Unigenitus|Unigenite]] [[Son of God (Christianity)|Son of God]],<ref>{{Citation |last=Artermi |first=Eirini |title=The Religious Policy of the Byzantine Emperors from the 1st to 4th Ecumenical Council |url=http://www.impantokratoros.gr/thriskeftikh-politikh.el.aspx |access-date=25 March 2015}}</ref> "the divinity of Christ was a theologically charged topic for the Early Church."<ref>{{Cite web|url=https://www.ccel.org/node/7393|title=What do Christians believe about the Incarnation? Was Jesus really God? - Christian Classics Ethereal Library|website=www.ccel.org|accessdate=December 22, 2021}}</ref> [[Christological controversies|Debate on this subject]] occurred during the first four centuries of Christianity, involving [[Jewish Christians]], [[Gnosticism|Gnostics]], followers of [[Arius]] of Alexandria, and adherents of [[Pope Alexander I of Alexandria|Pope Alexander of Alexandria]], among others.

[[Ignatius of Antioch]] taught that "We have also as a Physician the Lord our God, Jesus the Christ, the only-begotten Son and Word, before time began, but who afterwards became also man, of Mary the virgin."<ref>{{Cite web|url=https://www.ccel.org/ccel/schaff/anf01.v.ii.vii.html|title=Philip Schaff: ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus - Christian Classics Ethereal Library|website=www.ccel.org|accessdate=December 22, 2021}}</ref> [[Justin Martyr]] argued that the incarnate Word was pre-figured in Old Testament prophecies.

The ''[[Catechism of the Catholic Church]]'' discusses the Incarnation in paragraphs 461{{ndash}}463 and cites several Bible passages to assert its centrality ({{bibleverse|Philippians|2:5-8}}, {{bibleverse|Hebrews|10:5-7}}, {{bibleverse|1 John|4:2}}, {{bibleverse|1 Timothy|3:16}}).<ref>{{Cite CCC|2.1|461-463}}</ref>

=== Nicene Creed ===
{{Main|Nicene Creed}}
The Nicene Creed is a [[Creed|statement of belief]] originating in two ecumenical councils, the [[First Council of Nicaea]] in 325, and the [[First Council of Constantinople]] in 381. As such, is it still relevant to most Christian churches today.<ref>{{Cite web |url=http://www.religionfacts.com/charts/denominations-beliefs |title=Compare Christian Denominations: Belief and Theology |date=March 5, 2005 |website=Religion Facts }}</ref> The Incarnation is always professed, though different Rites use different [[English versions of the Nicene Creed|translations]]. The Roman Catholic Church's current translation is: "For us men and for our salvation, he came down from heaven: by the power of the Holy Spirit, he was born of the Virgin Mary and became man."<ref>{{Cite web |url=https://www.vatican.va/archive/ccc_css/archive/catechism/credo.htm |title=THE PROFESSION OF FAITH |website=Vatican.va }}</ref>

===Apostles' Creed===
{{Main|Apostles' Creed}}
The Apostles' Creed includes the article of faith "He was conceived by the Holy Spirit and born of the Virgin Mary."<ref>{{Cite web|url=https://www.vatican.va/archive/ccc_css/archive/catechism/credo.htm|title=Catechism Credo|accessdate=December 22, 2021}}</ref> According to [[Pope John Paul II]], by his incarnation Jesus is a figure of and has united himself to every human being, including the [[Catholic Church and abortion|unborn]] at the moment of their life at [[conception (biology)|conception]].<ref>{{Cite web|url=https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html|title=Evangelium Vitae (25 March 1995) &#124; John Paul II|website=www.vatican.va|accessdate=December 22, 2021}}</ref>

===Ecumenical councils===
{{Main|Ecumenical council}}
Eventually, the teachings of Alexander, [[Athanasius of Alexandria|Athanasius]], and the other [[Nicene Fathers]] that the Son was consubstantial and coeternal with the Father, were defined as orthodox dogma. All divergent beliefs were defined as [[heresy|heresies]]. This included [[Docetism]], [[Arianism]], [[Nestorianism]], [[Monophysitism]], [[Adoptionism]], and [[Sabellianism]].<ref name="In Jesus Humanity and Divinity Unit">{{cite journal |last1=Marbaniang |first1=Domenic |title=In Jesus Humanity and Divinity United |journal=Revive |date=2011 |volume=4 |issue=5 |page=3}}</ref>

The most widely accepted definitions of the incarnation and the nature of Jesus were made by the [[First Council of Nicaea]] in 325, the [[First Council of Ephesus|Council of Ephesus]] in 431, and the [[Council of Chalcedon]] in 451. These councils declared that Jesus was both fully God (begotten from, but not created by, the Father) and fully man, taking his flesh and human nature from the [[Blessed Virgin Mary|Virgin Mary]]. These two natures, human and divine, were [[hypostatic union|hypostatically]] united into the one [[Personhood#Christianity|personhood]] of Jesus Christ.<ref group="note">[http://www.ccel.org/ccel/schaff/npnf214.toc.html The Seven Ecumenical Councils], from the ''Nicene and Post-Nicene Fathers'', vols. 2–14 (CCEL.org) Contains detailed statements from each of these councils. The First Council of Nicaea, Council of Ephesus and Council of Chalcedon are the "First", "Third" and "Fourth" Ecumenical Councils, respectively.</ref> According to the [[Catholic Church]], an ecumenical council's declarations are [[infallible]], making the incarnation a [[dogma in the Catholic Church]].<ref>{{Cite web|url=https://www.vatican.va/archive/ccc_css/archive/catechism/p1s1c2a2.htm|title=Catechism of the Catholic Church 85–90|accessdate=December 22, 2021}}</ref>

===Effect===
The incarnation implies three facts: (1) The divine person of Jesus Christ; (2) The human nature of Jesus Christ; (3) The [[hypostatic union]] of the human with the divine nature in the divine person of Jesus Christ. Without diminishing his divinity, he added to it all that is involved in being human.<ref name="Packer">{{Cite web|url=https://www.christianitytoday.com/ct/2004/march/25.72.html|title=Incarnate Forever|first=J. I.|last=Packer|website=ChristianityToday.com|accessdate=December 22, 2021}}</ref> In Christian belief it is understood that Jesus was at the same time both fully God and fully human, two natures in one person.<ref name=":0">{{Cite web|url=https://www.archbishopofcanterbury.org/speaking-and-writing/speeches/archbishop-justin-addresses-muslim-council-wales|title=Archbishop Justin addresses Muslim Council of Wales|website=The Archbishop of Canterbury|accessdate=December 22, 2021}}</ref> The body of Christ was therefore subject to all the bodily weaknesses to which human nature is universally subject; such are hunger (Matthew.4:2), thirst (John 19:28), fatigue (John 4:6), pain, and death. They were the natural results of the human nature he assumed.<ref name="Drum">[http://www.newadvent.org/cathen/07706b.htm Drum, Walter. "The Incarnation". ''The Catholic Encyclopedia''] Vol. 7. New York: Robert Appleton Company, 1910. 20 Octobrt 2016</ref> Approaches such as [[Nestorianism]], Ebonism, [[Arianism]], Appoliniarianism, and [[Eutychianism]] have attempted understanding of the two natures of Christ; some of them have been condemned traditionally as heretical.<ref>{{cite journal |last1=Marbaniang |first1=Domenic |title=In Jesus Humanity and Divinity United |journal=Revive |date=May 2011 |volume=4 |issue=5 |page=3}}</ref> In ''A Kryptic Model of the Incarnation'', [[Andrew Loke]] evaluates many of these attempts and suggests a possible Divine Preconscious Model (DPM) that postulates that at the Incarnation, Christ's mind included the divine conscious and the divine preconscious along with a human preconscious.<ref>{{cite book |last1=Loke |first1=Andrew |title=A Kryptic Model of the Incarnation |date=2016 |publisher=Routledge |location=Oxon}}</ref>

The incarnation of Jesus is also one of the key factors which, alongside humans made in the image and likeness of God, forms Christian Anthropology. Specifically, incarnation is vital for understanding the concept of [[Divinization (Christian)|Divinisation]] of the Man, most well and elaborately developed in Orthodox Christianity and most well expressed by Church Fathers, such as [[St. Athanasius of Alexandria]] ("Therefore He was not man, and then became God, but He was God, and then became man, and that to deify us"<ref>{{Citation |last=Athanasius |title=Against the Arians |chapter-url=http://www.ccel.org/ccel/schaff/npnf204.xxi.ii.i.xi.html |chapter=Discourse I, Paragraph 39 |access-date=2012-11-06 |author-link=Athanasius of Alexandria}}</ref>), [[St Cyril of Alexandria]] ("For we too are sons and gods by grace, and we have surely been brought to this wonderful and supernatural dignity since we have the Only Begotten Word of God dwelling within us."<ref>{{Cite book |last=of Alexandria |first=Cyril |title=On the Unity of Christ |publisher=St. Vladimir's Seminary Press |year=1995 |isbn=978-0-88141-133-1 |location=Crestwood, NY |pages=80}}</ref>) [[Divinization (Christian)#Patristic writings|and numerous others]].

===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]].

==Hymns and prayers==

===Eastern Orthodox and Byzantine Catholic===
The significance of the incarnation has been extensively discussed throughout [[History of Christianity|Christian history]], and is the subject of countless [[hymn]]s and [[prayer]]s. For instance, the ''[[Divine Liturgy of St. John Chrysostom]]'' (c. 400), as used by [[Eastern Orthodox Christians]] and [[Eastern Catholic Churches|Byzantine Catholics]], includes this "Hymn to the Only Begotten Son":
<blockquote><poem>O only begotten Son and Word of God,
Who, being immortal,
Deigned for our [[salvation]]
To become incarnate
Of the holy ''[[Theotokos]]'' and [[perpetual virginity of Mary|ever-virgin]] Mary,
And became man without change;
You were also crucified,
O Christ our God,
And by death have trampled Death,
Being one of the Holy Trinity,
Glorified with the Father and the Holy Spirit—
Save us!</poem></blockquote>

Additionally, the [[Divine Liturgy of Saint James]] includes this chant of "[[Let All Mortal Flesh Keep Silence]]" in its [[offertory]]:

<blockquote><poem>Let all mortal flesh be silent,
and stand with fear and trembling,
and meditate nothing earthly within itself:—
For the King of kings and Lord of lords, 
[[Christ]] our [[God in Christianity|God]], comes forward to be [[Crucifixion of Jesus|sacrificed]], 
and to be given for [[Eucharist|food]] to the faithful;
and the bands of [[Christian angelology|angels]] go before Him
with every power and dominion,
the many-eyed [[cherubim]],
and the six-winged [[seraphim]],
covering their faces,
and crying aloud the hymn,
[[Alleluia]], Alleluia, Alleluia.<ref>''[http://www.newadvent.org/fathers/0717.htm Divine Liturgy of St. James]''. Translated by James Donaldson. From ''Ante-Nicene Fathers'', Vol. 7. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. ([[Buffalo, New York]]: Christian Literature Publishing Co., 1886.) Revised and edited for [[New Advent]] by Kevin Knight.</ref></poem></blockquote>

===West Syriac Churches===
The West Syriac Churches – Syriac Orthodox, Malankara Orthodox, Syro-Malankara Catholic, Syriac Catholic and Maronite Catholic – principally celebrating the [[Holy Qurobo|Holy Qurbono]] of [[Liturgy of St. James|St. James]] (c. AD 60) have a similar ''ma‛neetho'',<ref group="note">(Syr.): A responsory, originally to a psalm, where each verse of a psalm had a response in poetic form. The text of this ma‛neetho dates back to the 6th century and is attributed in later sources to St. Severus, the Patriarch of Antioch (c. 465–538). The Byzantine Orthodox rite also has a similar hymn called a troparion and is attributed there to Emperor Justinian (c. 483-565)</ref> a poetic hymn, traditionally attributed to St. Severus, the Patriarch of Antioch (c. 465–538):
<blockquote><poem>I exalt Thee, Lord and King,
Only-begotten Son and Word
of the heavenly Father,
immortal by nature, Thou came down by grace
for salvation
and life for all human race; was incarnate
of the holy
glorious, pure Virgin
Mary, Mother of God
and became man without any change;
was crucified for us.
O Christ, our God,
Who by Thy death trampled and slaughtered our death,
Who are One of the Holy Trinity,
worshipped and honored with
the Father and the Holy Spirit,
have mercy on us all.<ref>{{Cite web|url=https://syriacorthodoxresources.org/|title=Margoneetho: Syriac Orthodox Resources|website=syriacorthodoxresources.org|accessdate=December 22, 2021}}</ref></poem></blockquote>

== Alternative views ==

=== Michael Servetus ===
During the Reformation, [[Michael Servetus]] taught a theology of the incarnation that [[Antitrinitarianism|denied trinitarianism]], insisting that classical trinitarians were essentially [[tritheist]]s who had rejected Biblical [[monotheism]] in favor of [[Greek philosophy]]. The Son of God, Servetus asserted, is not an eternally existing being, but rather the more abstract ''Logos'' (a manifestation of the One True God, not a separate person) incarnate. For this reason, Servetus refused to call Christ the "eternal Son of God" preferring "the Son of the eternal God" instead.<ref>[http://godglorified.com/errors_of_the_trinity.htm 'De trinitatis erroribus'], Book 7.</ref>

In describing Servetus' theology of the ''Logos'', Andrew Dibb (2005) comments: "In Genesis God reveals Himself as the Creator. In John He reveals that He created by means of the Word, or ''Logos.'' Finally, also in John, He shows that this ''Logos'' became flesh and 'dwelt among us'. Creation took place by the spoken word, for God said 'Let there be...' The spoken word of Genesis, the ''Logos'' of John, and the Christ, are all one and the same."<ref>Andrew Dibb, ''Servetus, Swedenborg and the Nature of God'', University Press of America, 2005, p 93. Online at [https://books.google.com/books?id=_wdOqoatAJcC&q=%22servetus+swedenborg+and+the+nature+of+god%22 Google Book Search]</ref>

Condemned by both the Roman Catholic and Protestant churches on account of his heterodox [[Christology]], Servetus was burnt at the stake for [[Christian heresy|heresy]] in 1553, by the [[Reformed Protestant]]s in [[Geneva, Switzerland]]. The French reformer [[John Calvin]], who asserted he would ensure the death of Servetus if he set foot in Geneva because of his non-Reformed views on the Trinity and the sacrament of baptism, requested he be beheaded as a traitor rather than burned as a heretic, but the authorities insisted on executing Servetus by fire.<ref>{{Cite book |last=Cottret |first=Bernard |title=John Calvin |publisher=W.B.Eerdmans |year=2000 |location=Grand Rapids |pages=222–225 |translator-last=McDonald |translator-first=M. Wallace |author-link=Bernard Cottret}}</ref>

===English Arians===
Post-Reformation Arians such as [[William Whiston]] often held a view of the incarnation in keeping with the personal [[pre-existence]] of Christ. Whiston considered the incarnation to be of the Logos Who had pre-existed as "a Metaphysick existence, in potentia or in the like higher and sublimer Manner in the Father as His Wisdom or Word before His real Creation or Generation."<ref>James E. Force ''William Whiston, honest Newtonian'' 1985 p16</ref>

=== Jacob Bauthumley ===
[[Jacob Bauthumley]] rejected that God was "onely manifest in the flesh of Christ, or the man called Christ". Instead, he held that God "substantially dwells in the flesh of other men and creatures" rather than solely Christ.<ref>{{Cite book|last=Bauthumley|first=Jacob|title=The Light and Dark Sides of God, Or, A Plain and Brief Discourse of the Light Side|year=1650|location=London, English Commonwealth|pages=11}}</ref>

=== Socinian and Unitarian ===
Servetus rejected [[Arianism]] because it denied Jesus' divinity<ref>''Restitución'', p. 137.</ref> so it is certain that he would have also rejected [[Socinianism]] as a form of Arianism which both rejects that Jesus is God, and, also that Jesus consciously existed before his birth, which most Arian groups accept. [[Fausto Sozzini]] and writers of the [[Polish Brethren]] such as [[Samuel Przypkowski]], [[Marcin Czechowic]] and [[Johann Ludwig von Wolzogen]] saw the incarnation as being primarily a function of [[fatherhood]]. Namely that Christ was literally both 'Son of Man' from his maternal side, and also literally 'Son of God' on his paternal side. The concept of the incarnation —"the Word became flesh and dwelt among us"— was understood as the literal ''word'' or ''logos'' of {{Bibleref2|Ps.|33:6}} having been made human by a virgin birth. Sozzini, Przypkowski and other Socinian writers were distinct from Servetus in stating that Jesus having "come down from heaven" was primarily in terms of Mary's miraculous conception and not in Jesus having in any literal sense been in heaven.<ref>[[George Huntston Williams]] ''The Radical Reformation''</ref><ref>[[Roland H. Bainton]]. ''The Reformation of the Sixteenth Century''</ref> Today the number of churches with Socinian Christology is very small, the main group known for this are the [[Christadelphians]], other groups include [[Church of God General Conference (Abrahamic Faith)|CoGGC]] and [[Church of the Blessed Hope|CGAF]]. Modern [[Socinian]] or "[[Biblical Unitarian]]" writers generally place emphasis on "made flesh" not just meaning "made a body", but incarnation (a term these groups would avoid) requiring Jesus having the temptable and mortal nature of His mother.<ref>A.D. Norris, ''The Person of the Lord Jesus Christ'', [[The Christadelphian]], Birmingham 1982</ref>

=== Oneness Pentecostalism===
In contrast to the traditional view of the incarnation cited above, adherents of [[Oneness Pentecostalism]] believe in the doctrine of Oneness. Although both Oneness and traditional Christianity teach that God is a ''singular'' Spirit, Oneness adherents reject the idea that God is a Trinity of persons. Oneness doctrine teaches there is one God who manifests Himself in different ways, as opposed to a Trinity, where God is seen as one being consisting of three distinct persons.<ref>{{cite book |last1=Boyd |first1=Gregory A. |title=Oneness Pentecostals and the Trinity |date=1992 |publisher=Baker Books |location=Grand Rapids |isbn=9781441214966 |url=https://books.google.com/books?id=SnVhHShvOgwC |access-date=9 January 2023}}</ref>

To a Oneness Pentecostal, Jesus is seen as both fully divine and fully human. The term Father refers to God Himself, who caused the conception of the Son in Mary, thus becoming the father of the child she bore. The term Son refers to the fully human person, Jesus Christ; and the Holy Ghost refers to the manifestation of God's Spirit inside of and around His people. Thus the Father is ''not'' the Son – and this distinction is crucial – but is ''in'' the Son as the fullness of His divine nature.<ref>David K. Bernard (1994-09-30). The Oneness View of Jesus Christ (Kindle Locations 362-367). World Aflame Press. Kindle Edition.</ref> Traditional Trinitarians believe that the Son always existed as the eternal second person of the Trinity; Oneness adherents believe that the Son did not come into being until the incarnation, when the one and only true God took on human form for the first, last and only time in history.<ref>Oneness doctrine is explained in detail in [[United Pentecostal Church International|UPCI]] minister Dr. David K. Bernard's [http://ourworld.compuserve.com/homepages/pentecostal/One-Top.htm The Oneness of God] {{webarchive|url=https://web.archive.org/web/20080216034825/http://ourworld.compuserve.com/homepages/pentecostal/One-Top.htm |date=2008-02-16 }}, David K. Bernard (1994-09-30);The Oneness View of Jesus Christ (Kindle Locations 362-367). World Aflame Press. Kindle Edition; David S. Norris (2013-11-12). I AM: A Oneness Pentecostal Theology (Kindle Locations 190-192). Word Aflame Press. Kindle Edition.</ref>

=== Jehovah's Witnesses===
The [[Jehovah's Witnesses]] believe Jesus to be the only direct creation of God through whom God created everything else.<ref name="Jesus Christ">{{cite web |title=Jesus Christ |url=https://www.jw.org/en/library/books/Insight-on-the-Scriptures/Jesus-Christ/ |website=Jehovah's Witnesses |access-date=5 January 2023}}</ref><ref name="In Jesus Humanity and Divinity Unit"/> His incarnation is considered to be temporary, after which Christ, accordingly, resumed his spiritual and angelic form. Christ is not seen as divine or co-equal with God the Father.<ref name="Jesus Christ"/> After resurrection, Jesus is seen as assuming temporary human forms, though resuming his spirit form eventually.<ref>{{cite web |title=After Jesus' Resurrection, Was His Body Flesh or Spirit?
 |url=https://www.jw.org/en/bible-teachings/questions/jesus-body/ |website=Jehovah's Witnesses |access-date=5 January 2023}}</ref>

===The Church of Jesus Christ of Latter-day Saints (Mormonism)===
{{main article|Mormonism|List of Latter Day Saint movement topics}}
According to [[Latter-day Saint theology]], two of the three [[List of Latter Day Saint movement topics#Latter Day Saint doctrines regarding deity|divine beings]] of the [[God in Mormonism|Godhead]] have perfected, glorified, physical bodies, namely [[God the Father]] ([[Mormonism and Judaism#Nature of God|Elohim]]) and [[God the Son]] ([[Jehovah]]). Instead of considering the Father, the Son, and the Holy Ghost as one in ''substance'' or ''essence'' with one another, Latter-day Saints understand the oneness of the Godhead as symbolic of Their perfectly united characteristics and purpose, while yet acknowledging that they are three separate and distinct beings.<ref>{{Cite web|url=https://www.churchofjesuschrist.org/study/eng/scriptures/dc-testament/dc/130|title=Doctrine and Covenants 130|website=www.churchofjesuschrist.org|accessdate=December 22, 2021}}</ref> To explain this divergence from Trinitarian oneness as literal rather than symbolic, Latter-day Saints commonly cite <ref>{{Cite web|url=https://abn.churchofjesuschrist.org/study/general-conference/2007/10/the-only-true-god-and-jesus-christ-whom-he-hath-sent?lang=eng&adobe_mc_ref=https%3A%2F%2Fwww.churchofjesuschrist.org%2Fstudy%2Fgeneral-conference%2F2007%2F10%2Fthe-only-true-god-and-jesus-christ-whom-he-hath-sent%3Flang%3Deng&adobe_mc_sdid=SDID%3D79043BC462C4403C-490D1F185E7FA996%7CMCORGID%3D66C5485451E56AAE0A490D45%2540AdobeOrg%7CTS%3D1631896676|title=The Only True God and Jesus Christ Whom He Hath Sent|accessdate=December 22, 2021}}</ref><ref>{{Cite web|url=https://www.churchofjesuschrist.org/study/eng/general-conference/2013/04/the-father-and-the-son|title=The Father and the Son| first=Elder Christoffel Jr. | last=Golden |website=www.churchofjesuschrist.org|accessdate=December 22, 2021}}</ref> Christ's Intercessory Prayer in John 17:20-23, which reads:
*"I do not ask for these [disciples] only, but also for those who will believe in me through their word, 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. The glory that you have given me I have given to them, that they may be one even as we are one, I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me."<ref>{{Cite web|url=https://www.biblegateway.com/passage/?search=John%2017&version=ESV|title=Bible Gateway passage: John 17 - English Standard Version|website=Bible Gateway|accessdate=December 22, 2021}}</ref>

This conception of the Godhead differs from the [[Trinitarian]] view of the Incarnation in which only [[God the Son]], temporarily possessed an incarnated, physical body while God the Father is and has always remained unembodied. Despite these differences, Latter-day Saint doctrine accepts a similar version of so-called [[ethical monotheism]] (which developed out of the [[Jewish tradition]]), in that Latter-day Saints believe that the Light of Christ (alternatively referred to as the Spirit of Christ) emanates from God the Son throughout the world, thereby influencing all people everywhere to do good and eschew evil. This teaching is best exemplified in the Book of Mormon in Moroni 7:13-19, which states:
* "Wherefore, all things which are good cometh of God; and that which is evil cometh of the devil; for the devil is an enemy unto God, and fighteth against him continually, and inviteth and enticeth to sin, and to do that which is evil continually. But behold, that which is of God inviteth and enticeth to do good continually; wherefore, every thing which inviteth and enticeth to do good, and to love God, and to serve him, is inspired of God...For behold, the Spirit of Christ is given to every man, that he may know good from evil; wherefore, I show unto you the way to judge; for every thing which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift of Christ; wherefore ye may know with a perfect knowledge it is of God. But whatsoever thing persuadeth men to do evil, and believe not in Christ, and deny him, and serve not God, then ye may know with a perfect knowledge it is of the devil...Wherefore, I beseech of you, brethren, that ye should search diligently in the light of Christ that ye may know good from evil; and if ye will lay hold upon every good thing, and condemn it not, ye certainly will be a child of Christ."<ref>{{Cite web|url=https://www.churchofjesuschrist.org/study/eng/scriptures/bofm/moro/7|title=Moroni 7|website=www.churchofjesuschrist.org|accessdate=December 22, 2021}}</ref>

== Notes ==
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==References==
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{{catholic|title=The Incarnation}}

== External links ==
* [http://godglorified.com/errors_of_the_trinity.htm 'De trinitatis erroribus'], by Michael Servetus (Non-Trinitarian)
* [http://www.ccel.org/ccel/athanasius/incarnation.html On the Incarnation] by Saint [[Athanasius of Alexandria]]. (Trinitarian)
* [https://web.archive.org/web/20080216034825/http://ourworld.compuserve.com/homepages/pentecostal/One-Top.htm The Oneness of God] Homepage of Dr. David K. Bernard. (Oneness)
* [http://www.ccel.org/ccel/schaff/npnf214.toc.html The Seven Ecumenical Councils], from the ''Nicene and Post-Nicene Fathers'', vols. 2-14 (Trinitarian)
*[http://www.impantokratoros.gr/thriskeftikh-politikh.el.aspx] {{Webarchive|url=https://web.archive.org/web/20130905080403/http://impantokratoros.gr/thriskeftikh-politikh.el.aspx |date=2013-09-05 }} by Artemi Eirini

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