Christology: 2007

CHRISTOLOGY

ANSWERS FOR REVIEW QUESTIONS (2007)

Karl Rahner identified two basic types or kinds of Christology: Christology of Saving History and Metaphysical Christology. These can also be called Christology “from below” or “low” Christology and Christology “from above” or “high” Christology. Both types are present in the Scriptures – Gospels (Synoptics and john). These two complement each other. There is room for a plurality of Christologies as long as they remain orthrodox, affirming the full divinity and full humanity of Christ. Metaphysical Christology has dominated the history of the Church. But now many writers see the “low” approach as more appropriate to people and their experience today.

The specific approach introduced by Jim Kroeger in the class is to use the “low-ascending approach[1]” which combines both dimensions (describe). This approach could also be termed as “discipleship” or “bipolar” Christology.

One can also start one’s Christology from (a) Bible / Scriptures most specially the New Testament; (b) Tradition of the Church, especially the early Church; (c) Contemporary experience of individual Christians or that of the Church; (d) the History of Jesus.[2]

There were three quests[3] for the historical Jesus. (Martin Kahler – Historisch & Geschichlich).

It serves faith in 5 manners. (1) avoids a “reductionist Christ;” (2) guards against “crypto-monophysitism; (3) shuns a “domesticated” Jesus; (4) no “co-opting” for political goals; (5) serves proclamation; (6) no docetism.

The HISTORICAL Jesus is the Jesus we can know about as reconstructed from modern historical research. He was a human person and a Jew, from the tribe of Judah, a descendant of David. He suffered, appeared before Pontius Pilate, crucified, and was buried, and has appeared to witnesses. This is a theoretical reconstruction of maybe the last two to three years of his life. The historical Jesus and the real Jesus is not one and the same thing. The “Jesus of History” is Not and Cannot be the object of Christian Faith. But to know more of the historical data and his world, can facilitate a better knowledge of the person.

The REAL JESUS that is living and existing now is the crucified-risen, exalted Lord (human and divine); we have access to him through (a) meditation of the Christian community of belief using (b) scriptures, (c) prayer, (d) Church teaching, (e) faith, (f) sacraments, (g) works of mercy.[4]

Jesus way of acting (relationships-words-deeds) contain an implicit or indirect Christology, nevertheless it is still a true Christology. His relationships-words-actions always have a deeper significance. They are more than just the surface or event. His meals means being in solidarity with the people. His associating with sinners is God’s redeeming and forgiving love. His miracles is a manifestation of God’s power, the basileia. His six antitheses shows that he can interpret the Law and the Word of Yahweh. It actually poses a double question and that is “Who is He?” and “What is my response?” It is a call to discipleship, to a following of Jesus. It demands a choice. And in responding to this demand, it entails a radical discipleship. Mt. 15:1 repent and believe.

Matthew 10:37 Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me; ³⁸ and whoever does not take up the cross and follow me is not worthy of me. ³⁹ Those who find their life will lose it, and those who lose their life for my sake will find it.

Luke 9:57 As they were going along the road, someone said to him, "I will follow you wherever you go." ⁵⁸ And Jesus said to him, "Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head." ⁵⁹ To another he said, "Follow me." But he said, "Lord, first let me go and bury my father." ⁶⁰ But Jesus said to him, "Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God." ⁶¹ Another said, "I will follow you, Lord; but let me first say farewell to those at my home." ⁶² Jesus said to him, "No one who puts a hand to the plow and looks back is fit for the kingdom of God."

This sort of radical and permanent discipleship is actually equivalent to a confession of faith in Jesus. The relationships-words-deeds of Jesus assert a real “claim” to his person. It is an unprecedented claim for in HIM WE ENCOUNTER GOD; He is God’s Kingdom himself; God’s Word; God’s Deed; God’s Love; God’s Salvation in Person.

Jesus’ Unique View of Discipleship. He chooses; it is a personal call. Invites a variety of disciples who are ordinary persons; they are to form community. They must be listeners, friends not servants, apostles. Jesus shares his ministry and mission with them. Discipleship includes the cross. Their weakness is revealed; they fail and yet he gave the ultimate reconciliation and rehabilitation of sinners.

"The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news." Mk 1:15

The Kingdom of God is God’s ultimate victory over all the enemies of human life – over sin, oppression, injustices, sufferings and death. The Kingdom is the rule of God’s Word in History of humanity. The Kingdom is men’s entry into a new heaven and a new earth.

The five Gospel themes: Kingdom of God; Abba; Role of Jesus in God’s Plan of Salvation; Asserts the fundamental validity of the Scriptures; Emphasis of Role of Love in Human Life

A. The Kingdom of God. The time is fulfilled (WHEN). Its God’s Kingdom (Whose), the what is above (WHAT) – it should not be thought of as a place but rather as the reign or rule of God. The community of the Kingdom is the community that embodies the presence of Jesus Christ – the church. It demands new attitudes and renewed relationships. Repent (HOW) & Believe (HOW TO). The Good News is a a saving event. The Kingdom is a Present-Futurist Reality.

B. ABBA. Jesus spoke of the Father over 50 times in the Gospels.

4 Points:

(1) Jesus is concern of a unique relationship with the Father being the Son – awareness of his mission flows from this on-going intimate relationship with the Father.

(2) ABBA represents Jesus’ ECCE, it represents who he really is.

(3) Jesus Abba Relationship therefore authorizes him to communicate God’s revelation.

(4) The early church affirms this faith that this is who really Jesus is – the SON of THE FATHER. Looking at the statements of Jesus reveals his identity.

C. Role of Jesus in God’s Plan of Salvation. Jesus presents himself as one who can forgive sins (Mk 2:1-12); Six antithesis Mt 5:20-48 (six times that he reinterpret the Law) – he is doing for himself the power to interpret the mosaic law.

D. Jesus Asserts the Fundamental Validity of the Scriptures. Mt 5:17 – He did not come to abolish the law but to fulfil them. He affirms the validity of the Old Testament practices (Shemac Prayer pg. 80 of Senior). Mt. 6 pray forth and give alms – VALID BUT DO IT IN PRIVATE

E. Emphasis on the Role of LOVE in Human Life. If for the Jews, their neighbour is their fellow Jews only, for Him NO! Love your enemies. Your neighbour is not just your fellow Jew but anyone is your neighbour – the reason why we have the parable that was read Monday, October 8, 2007. Jn 15:12 Love one another AS I have loved you (then follows the texts on friendship). Mt. 5:43-48

HISTORICAL SETTING OF JESUS DEATH.[5] The execution of Jesus of Nazareth on a cross is among the most securely established facts of his life. The precise date of the crucifixion is more difficult to establish. All four evangelist agree that it was the Friday of the Jewish Passover week.

The Synoptics tells us that Jesus’ last meal seems to be a Passover meal in which case he would have died on the 15^th of Nissan. The Synoptics wants to emphasize that the last meal was a Passover meal.

For John, Jesus died on the preparation day for the Passover (Jn 19:14) while the Passover lambs are being slaughtered in the Temple. That would make it 14^th of Nisan. John would like to present Jesus as the true Passover Lamb.

Astronomical calculations would give us 7^th April AD 30 as the probable date.

Jesus was seen by the Romans as a political rebel. He was executed as a political rebel as attested by the inscriptions in the cross. The conclusion is often drawn from this: Jesus was a guerrilla leader of the Zealot type. The Romans were block mailed by the Jewish authorities since Pilate’s record with Rome was already quite poor, which made him easy target for pressure.

Jewish Involvement. 2 Elements: (1)Messiah issue – important to the accusation before Pilate. (2) Jesus’ saying about the destruction of the temple – secure the conviction as a false prophet and blasphemer.

Two mockery supporting the view:

1. purple cloak and a crown of thorns

2. Blind Man’s Buff

Jesus was caught in two millstones of power. But all that was superficial. It is insufficient to stress the political misunderstanding and the political aspect of his death. For the New Testament, Jesus’ death is not just the doing of the Jews and the Romans, BUT THE SAVING ACT OF GOD and Jesus’ VOLUNTARY SELF-SACRIFICE. (Historich & Geschichtlich)

The ESCATHOLOGICAL PERSPECTIVE[6] of Jesus Death’s central themes:

(1) They are POST-EASTER interpretations and not authentic sayings. That applies particularly to the third prophecy, which gives very precise details of the actual course of the Passion.

(2) The Passion tradition is clearly an old and SELF-CONTAINED ELEMENT of the New Testament tradition. It is close to the historical events, even if many details of the events remain uncertain. The Passion tradition clearly reveals the influence of THEOLOGICAL interests. These may be apologetic, dogmatic or devotional. They show that the Passion were not intended to be just narratives but as A PREACHING.

(3) Jesus understood His death as the fulfilment of the Father’s will. He knew that it’s a probability that he will die but he did not know the details. (a) The trials and tribulations are part of the Proclamation of the Basileia. (b) Jesus could see that there is a conflict heading, a growing opposition to his message. (c) He saw himself in the life of the Prophets.

The primacy of the proclamation of the Kingdom is PRIORITY. He has the WILLINGNESS to be SACRIFICED in view of the Proclamation of the Kingdom. He ACCEPTED it.

Jesus death was interpreted as a SAVING and EXPIATORY death ‘for us’ and ‘for many.’ He paid the debt on behalf of our salvation. His sacrifice is called a RANSOM (LUTRON) [7]for many. – this could not be supported at all because it would be problematic. We will fall into a mythologicalized and false ideology of Christ’s death.

There are two perspectives that we can get from the general intention (ipsissima intentio) – (1) Jesus’ Commitment. He was committed to proclaim the Kingdom of God despite the risk of being kiled (2) Love & Service that heals radical alienation between humanity and God. He has the attitude of service for Salvation. Salvation embodied Service.

The Resurrection is the Core of the Christian Faith. It is the central event of our Faith. The Foundational experience of the disciples is that JESUS is ALIVE. Resurrection is necessary for a TOTAL CHRISTOLOGY to develop. It means understanding the whole person of Jesus, his mission, humanity, all of that had been said about him.

CENTRAL:

1. Foundational

2. Expression of the Risen person of Jesus

3. Totally transforms the person of Jesus and US ALSO

4. It brings the final definitive proclamation of the Kingdom

5. If Jesus haven’t been raised, we are still in our sins

Jesus’ full nature and person are comprehended only with Resurrection faith.

The resurrection is NEVER described in the NEW TESTAMENT! It cant be described in terms of historical proof only. The EMPTY TOMB is the least important evidence. It is just a CORRABORATING evidence. It is not even part of the eschatological event of resurrection. Christian faith APPEALS to the LIVING ENCOUNTER with the Risen Lord. It was mentioned in all the gospels – Mk 16:16; Mt. 28:5; Lk 24:3; Jn 20:1-10.

We don’t believe in Christ’s Absence but in his Presence.

The credible witness is our transformed lives. It is a RADICAL TRANSFORMATION.

Paul explained the Resurrection of Jesus in Corinthians by

(1) Showing that it is a FACT (1-11). Christ died for our sins in accordance with the Scriptures (Is. 53), that he was buried, and was RAISED to life on the third day, appeared first to CEPHAS and secondly to the TWELVE, appeared to him, and he said that he preach what they preach, and that is what we ought to believe in.

(2) He also showed that his resurrection is of EQUAL CERATINTY (12-19) – If Christ has not been raised then our preaching and believing is useless. If the dead has not been raised, Christ has not been raised. If Christ has not been raised, we are still in our sins.

(3) Christ is the first fruits of all who have fallen asleep. Just as all men die in Adam, so all men will be brought to life in Christ. Death was destroyed, overcome by Christ. God will be all in all when everything has been subjected to Christ, the one whom God had subjected everything.

(4) Resurrection Faith is supposed to be in put in practice. There should be conversion seen in ones life.

(5) Resurrection is God’s gift to Christ and also to us. In what manner are we to be resurrected? It can be described into four images on how this resurrection would take place: (15:42-44)

a. the thing that is sown is perishable but what is raised is imperishable

b. the thing that is sown in contemptible but what is raised is glorious

c. the thing that is sown is weak but what is raised is powerful

d. when it is sown it embodies the soul, when it is raised it embodies the spirit.

(6) God’s Victory. God’s loving plan for all people – that we are not all going to die but we shall all be changed. Kingdom of God.

Resurrection Appearances

· “Experience,” “Encounter,” “Revelation”

· Become witnesses – Mission

· Result of a “conversion” / transformation

· An initiative on God’s part

· “Fully Awake”

Joseph Slater’s 7 Propositions[8]:

1. The Resurrection is Central to Christianity (See # 8)

3 types to deny resurrection: (a) Lie Theory (b) Psychological Theory (c) Swoon Theory or Comma on the Cross

2. The Resurrection is a Bodily One. His resurrection stands as guarantee of our own physical resurrection and salvation. A resurrected body is a spiritual (pneumatikon)body. It has the dual dimension of continuity (with the earthly body) and change (into the resurrected body). There is “identity with transformation”

3. Distinguish between Resurrection and Resuscitation.

Resuscitation – Lazarus, Jairus daughter, son of Widow of Naim

Resurrection is not a resuscitation of a corpse. It is a radical transformation.

4. The resurrection is Non-Historical. It is not limited to a historical event. The Resurrection is TRANSHISTORICAL, an Eschatological event. It is beyond the human experience of seeing and speaking. It is God’s act. God who is transcending space and time is not an historical character. The resurrection is outside the world of natural causes therefore it is NOT STRICTLY HISTORICAL. It is meta-historical, above history. We are not saying that it did not happen. It is simply to respect the distinctive dimensions of an event that so transcends our ordinary categories of thought as to render our language impoverished in describing it.

5. The actual resurrection is NEVER DESCRIBED. We do not have historical proof of the resurrection.

6. It is more accurate to say that “JESUS was RAISED”

7. Easter is MORE THAN AN EMPTY TOMB. The resurrection of Jesus is more than just the absence of his body from the grave. Christians do not believe in the empty tomb any more than nature can approve a vacuum. The Easter is not one of only ABSENCE: “He is not here” (Mt 28:6); but of PRESENCE “and know that I am with you always, until the end of the world!” Mt. 28:20

Titles of Jesus – Faith of the Early Church[9]

Christ and the Suffering Servant

Lord – meant God

Son of Man – it could mean simply A MAN; linked to suffering servant; affirms his humanity

Son of God – Jesus was God made flesh

Word of God – logos, dabar; Jesus is God’s perfect word, incarnate word

Prophet, Priest, King

DIAGRAM OF THE “MODELS” APPROACH[10]

Circle – The totality of the reality;

Triangle – one important dimension, one insight;

Several Triangles - represents a true insight

Intersecting Triangles – it interacts with and reinforces the other models

Blank Spaces – one find’s unreached. God’s plan of salvation is never completely expressed theologically

Large Triangles – One choses those models that encompass a large part of the reality

Super Triangle – all models ca not be compressed into one. There is no super model

Church Councils[11]

CHURCH COUNCIL	KEY DATE	HISTORICAL BACKGROUND	PERSONAGES	HERESY	ORTHRODOX TEACHING
NICEA	325 AD	Doctrinal definition of Christ’s relationship with God the Father	Athanasius, Bishop of Alexandria Arius	ARIANISM Jesus is FULLY HUMAN but not fully Divine Homoi (SIMILAR)	Christ is Homo-ousia. Co-substantial with the Father. Nicea affirms the full divinity of Christ
CONSTANTINOPLE	381	If Christ has two perfect natures, human and divine, how is he only one person? If he is only one individual, it seemed that at least one part was perfect ed by the union. Since it could not be his divinity, it must have been his humanity. Christ has to lack something as man, which his divinity supplied	Apollinarius Pope Damaus I	FULLY DIVINE but not fully human	The Son of God assumed a complete human nature: “body, soul, senses, that is the whole Adam and, to be still clearer, our complete inherited humanity.
EPHESUS	430	There were two rival schools of biblical interpretations – Antioch in Syria & Alexandria in northern Egypt. Theodore of Mopsuestia favoured of DIVIDING CHRIST Nestorius began to preach that MARY WAS NOT TO BE CALLED MOTHER OF GOD (Theotokos)	Nestorius Cyril	Nestorianism Mary was only a woman and God cannot be born of a woman God did not became man but only dwelled in the man Jesus, as in temple.	Emmanuel is truly God, and the holy Virgin is, therefore, Mother of God, for she gave birth in the flesh to the Word of God made flesh. Since the child born of Mary was a divine person, Mary was mother of the one she bore. The WORD of GOD the FATHER was HYPOSTATICALLY united to flesh and that Christ is one having his own flesh, that is one person who is both God and man.
CHALCEDON	451	Eutyches confeses that before the union Christ was of two natures. But after the union, there is only one nature.	Eutyches Leo the Great	Monophysitism After the divine nature had been united to the human in the person of Christ, his human nature was merged in the divine, so that from the moment of his “incarnation” only a divine nature remained.	The TOME of LEO Jesus is perfect both in his divinity and in his humanity, truly God and truly man composed of body and rational soul. He is consubstantial with the Father in his divinity, consubstantial with us in humanity, like us in every aspect except for sin. He was begotten by the Father before time, and in his humanity he was begotten in this last age of Mary the Virgin, the Mother of God, for us and for our salvation. Jesus has two natures without any commingling or change or division or separation. It is preserved in one person, in one hypostasis. He is not split or divided person.

ESSENTIALS:

· Christ assumed a real not just apparent body

· He assumed not only a body but also a rational soul with will and intellect

· In Christ, each of the two natures remains unimpaired

· Christ was and remains true God, one in nature with the Father

· Christ is absolutely sinless

· The reason for the Incarnation was redemptive

· Mary is consequently not only Mother of Christ but Mother of God

· When Christ talked, walked and ate and slept and died, it was the God-man who did all these things.

ENDNOTES / SOURCES

[1] Christology Class at Loyola School of Theology, Ateneo de Manila University, Quezon City. School Year 2007-2008 First Semester by Fr. Jim H. Kroeger, M.M. Main Sources: Rausch, Thomas P. Who is Jesus: An Introduction to Christology. New Philippine Edition,Claretian Publications, Quezon City 2005 & Senior, Donald. Jesus: A Gospel Portrait New and Revised Edition, St. Pauls, Makati City 1992.

[2] Kroeger, Jim, Contemporary Method in Christology, pp. 7-12

Rausch, Thomas P., Who Is Jesus: An Introduction to Christology. Claretian Publications, Quezon City, 2005, pp. 24-27, 32-35

Senior, Donald. Jesus: A Gospel Portrait. St. Pauls, Makati City, 1992 pp. 15-22

[3] Rausch, Thomas P., Who Is Jesus: An Introduction to Christology. Claretian Publications, Quezon City, 2005, pp. 9-22

[4] Schorn, Joel. Why Get To Know the Historical Jesus?: An Interview with John P. Meier. US Catholic Vol. 66, No.6 (June, 2001) Claretian Publucations, Chicago, U.S.A., pp. 18-22

[5] Kasper, Walter, Jesus the Christ. Paulist Press, New York, 1997 pp. 113-114

[6] Ibid., pp. 114 -119

[7] Ibid., pp. 119 - 121

[8] Slater, Joseph D. The Resurgence of the Resurrection in Theology and Piety. Sisters Today Vol. 50, No. 8 (April 1979), p.p. 521-530

[9] Finley, J. & Pennock, M. Jesus and You. Notre Dame: Ave Maria Press, pp. 93-107

[10] Kroeger, James H. Lecture notes

[11] Kroeger, James H. (ed). Knowing Christ Jesus: A Christological Sourcebook. Quezon City: Claretian Publications, 1989; pp. 115-139.

The Summary of the Councils had been tabularized by Louie Guades III, CMF

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