Some within mainstream Christian circles may argue that I should not have watched this film at all because of its perceived blasphemous themes and controversial portrayal of Jesus Christ. However, I believe that if we truly desire to deepen our theology and understanding of God, we must also be willing to examine how others perceive and interpret Him, even when those perspectives differ greatly from orthodox Christianity. The Last Temptation of Christ presents a more liberal theological interpretation, and rather than ignoring such works entirely, there is value in studying them critically and discerningly in light of Scripture.
Aside from the doctrine of the Trinity, the humanity of Christ and the theology surrounding the “Son of God” and the "Son of Man" remain among the most difficult truths to fully explain. There is profound mystery within the Word of God, and as finite beings, we cannot completely comprehend everything about Him until the final glorification of His Bride (the Church). Perhaps this is why works that attempt to reimagine or reinterpret the person of Jesus Christ often stir strong reactions among Christians.
Watching The Last Temptation of Christ reminded me, in some ways, of my earlier experience with The Da Vinci Code, which I had previously read and watched. While the two differ greatly in style and intention, both explore speculative and controversial portrayals of Christ that challenge traditional Christian understanding. Unlike The Da Vinci Code, however, I did not read The Last Temptation of Christ and only watched its film adaptation.
The perfection of Christ is often emphasized in many crucifixion films, portraying Him with such divine strength, composure, and holiness that His humanity can sometimes feel distant from ordinary human experience. Yet the writer of The Last Temptation of Christ appears to be among those deeply curious about the human side of Jesus Christ—His emotions, struggles, fears, and the weight of existing in human flesh. Scripture teaches that Christ is both fully God and fully man. As written in The Holy Bible, “For in Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9). This truth, however, is not easy to grasp. How can one person be fully divine and fully human at the same time? How do we explain such a mystery to someone who has never encountered Christ or the Christian faith at all? These questions reveal the limits of human understanding and remind us that some doctrines of Christianity are not merely intellectual concepts to master, but divine mysteries that ultimately point us back to awe and reverence before God.
If one were to imagine a spectrum between the humanity and deity of Jesus Christ, The Last Temptation of Christ arguably leans too heavily toward emphasizing His humanity. Much of the film seems built around a series of “what if” scenarios—exploring imagined possibilities surrounding Christ’s human desires, emotions, and temptations. Yet despite its controversial approach, the film indirectly raises an important theological reality: the temptations presented to Christ were real precisely because He was fully human. If Jesus were not truly human, then His temptations would lose their weight and significance, reducing the depth of His identification with mankind. In that sense, the film attempts, perhaps too radically at times, to portray the genuine human struggle that Christ willingly entered into.
However, orthodox Christianity does not stop at Christ’s humanity alone. While Jesus experienced temptation as humans do, He remained completely without sin. His humanity never diminished His perfection. Rather, His deity and sinlessness prevailed perfectly over every temptation He encountered. This is what makes Him unique and set apart from all humanity. The Holy Bible consistently presents Christ not merely as a moral teacher or tragic figure, but as the promised Messiah foretold throughout the Old Testament—the spotless Lamb of God who would take away the sins of the world.
This is why the dreamlike “what if” sequences in the film ultimately cannot align with the biblical understanding of Christ. Had Jesus truly yielded to sin or abandoned His divine mission, He would no longer qualify to be the perfect sacrifice required for the redemption of humanity. The title “Lamb of God” demands absolute purity, holiness, and sinlessness. The atonement is only complete because Christ remained fully obedient to the Father until the very end.
In this sense, the film’s conclusion becomes especially significant. The declaration, “It is finished”—Tetelestai—carries immense theological weight. That statement is only meaningful because Christ fulfilled His mission perfectly and completely, free from guilt and unstained by sin. The imagined failures and alternate paths presented throughout the film remain only hypothetical shadows, contrasted against the truth proclaimed at the cross: that Jesus completed the work of redemption in full perfection.
Reckoning with the Orthodox Theology...
One theologian who I remembered while watching the film was Karl Barth, particularly his emphasis on God as the transcendent God. Throughout The Last Temptation of Christ, Jesus often speaks to God with a sense of distance, mystery, awe, and divine otherness, which in some ways echoes Barth’s understanding of the majesty and transcendence of God.
While I do not always agree with every aspect of Barth’s theology especially on God's transcendence, I find myself resonating with some of his reflections concerning the humanity of Jesus Christ. Barth emphasized that Christ’s humanity was not symbolic, partial, or merely apparent, but fully real. God truly entered into human history, taking on human weakness, suffering, sorrow, and even temptation. Yet Barth remained firm in affirming Christ’s deity and sinlessness. For him, Jesus’ temptations were genuine experiences of His humanity, but they never resulted in sin because Christ remained perfectly obedient to the Father.
In many ways, this understanding is not unique to Barth alone but is deeply rooted in historic orthodox Christianity. Martin Luther also stressed that Christ experienced authentic human struggles and temptations. Luther saw comfort in the reality that Jesus understands human weakness intimately because He Himself walked through suffering and temptation. Likewise, John Calvin taught that Christ took upon Himself true human nature in order to become the perfect mediator between God and humanity. Calvin emphasized that Christ’s temptations were necessary for Him to fully identify with fallen humanity, yet He remained entirely without sin.
This perspective has also been consistently upheld by orthodox theologians throughout church history, especially within the framework established by the Council of Chalcedon, which affirmed that Christ is fully God and fully man in one person. The humanity of Christ must be taken seriously; otherwise, His suffering, temptation, and sacrifice lose their depth and meaning. At the same time, His deity and sinlessness must remain uncompromised, for if Christ had truly fallen into sin, He could no longer be the spotless Lamb of God or the perfect sacrifice for humanity’s redemption.
and again...
This is perhaps where The Last Temptation of Christ becomes both provocative and problematic. The film pushes heavily into speculative “what if” territory regarding Christ’s humanity and temptations. Yet even within its controversial approach, it unintentionally highlights an important truth: the temptations of Christ were real because His humanity was real. However, historic Christianity ultimately maintains that Christ overcame every temptation perfectly. The declaration of Tetelestai—“It is finished”—is only possible because Jesus fulfilled His mission completely, remaining pure, sinless, and wholly obedient to the Father until the very end.
Jesus paid it in full, I don't deserve it, but I am thankful. He did it for you too.
